1. 在台灣921大地震之後,許多人求助於民俗收驚或民間宗教,只有少數人接受心理諮商,請從這點來說明文化諮詢與心理諮商的交互性。(25%)

　

2. 在今年台灣總統大選之後,許多人聚集在國民黨中央黨部抗議,請從一種社會心理學理論來解釋這個現象。(25%)

　

3. 請介紹並討論一本有關「族群關係」或「文化社會學」的著作內容。(25%)

　

4. 請從至少一個社會學理論來分析討論去年(1999)底在美國西雅圖WTO部長級會議所以發的抗議風潮之原因。(25%)

1. 什麼是繼嗣法則(RULE OF DESCENT) ?人類社會所遵行的繼嗣法則有哪類別 ? 某一特定繼嗣法則對於遵行此一法則的社會成員與價值觀念有什麼重大影響 ?(25%)

　

2. 人類學家如何界定地位(STATUS)與角色(ROLE)這兩個觀念。有關角色的論說在人類學中由誰最早提出?其後在人類學與社會學中有何重大的理論性的發展?(25%)

　

3. 試說明文化人類學知識的推廣對當今社會與文化發展有何可能的影響 ?並舉出至少兩個應用人類學的實例 。(25%)

　

4. 解釋名詞(25% ,每題5分)

科目 : 社會科學研究法

1. 請設計一組愈詳細愈好的研究方法與步驟來探究南投縣天搖鄉地動村(假設名稱)原住民部落受到去年921地震影響後,村民對於部落重建的態度、期待與實際作為。同時,請說明為何這樣的研究設計是最適當的。( 30 % )

　

2. 接續第一題的研究設計,如果分別採用( 1 )問卷調查 ( 2 )參與觀察 ( 3 ) 心理測驗三種方法,我們假定每種方法所獲得的研究訊息的重點不但都不相同,而且各有所長,也各有所短,請分別討論這三種方法最可能獲得的訊息是什麼(長處),最不可能獲得的訊息性質室什麼( 短處 ) ? ( 20 % )

　

3. 在田野調查工作中, ( A )參與觀察法( participant observation ) [ 問 : 什麼是參與觀察法 ]( 5 % )是主要資料蒐集方法-假設現在有一個公娼的研究,研究者可以選擇在田野裡以 ( B )完全參與者 ( complete participant ) [問 : 什麼是完全參與者 ? ] ( 5 % )或 ( C )參與觀察者( participant-as-observer) [ 問: 什麼是參取觀察者 ] ( 5 %)出現,選擇B或C的田野工作者的角色, (D)問:對於這個研究主題可能的利弊得失是什麼?(20%),以及這樣的選擇,(E)問 : 會面臨哪些倫理與政治的問題? (15%)

1. Regardless of the setting in which he suffers(home, hospital or torture or malfunctioning of the pain network itself ), the person in great pain experiences his own body as the agent of his agony. The ceaseless , self-announcing signal of the body in pain, at once so empty and undifferentiated and so full of blaring adversity , contains not only the felling “my body hurts” but the felling “my body hurts me” . This part of the pain , like almost all others, is usually invisible to anyone outside the boundaries of the sufferer’s body, though it sometimes becomes visible when a young child or an animal in the first moment of acute distress takes maddening flight, fleeing from its own body as though it were a part of the environment that could be left behind ( 12 分)

2. We must eliminate the widespread conviction-spread, unfortunately by certain ethnologists – that the shaman, this personage essential to life in all primitive societies , is a sort of lunatic whom his society would take care of and tear away from illness and marginality by charging him with assuring communication between earth and the beyond, between the community and the supernatural. By transforming the psychopath into a doctor, society would block the probable development of his psychosis : the shaman would no longer be his tribe’s doctor, but in short, a madman cared for by society. The absurdity of such a discourse is due to a single thing : those who utter it have never seen a shaman (12分)

3. It is only our Western societies that quite recently turned man into an economic animal. But we are not yet all animals of the same species. In both lower and upper classes pure irrational expenditure is in current practice : it is still characteristic of some French noble houses. Homo oeconomicus [ economic man] is not behind us, but before, like the moral man, the man of duty, the scientific man and the reasonable man . For a long time man was something quite different; and it is not so long now since he became a machine – a calculating machine ( Marcel Mauss, the Gift, 1967:74) (12分)