本論文的目的是希望透由歐美精神醫療與道教民俗醫療（扶鸞濟世儀式）的比較研究，以期能對傳統歐美精神醫療的臨床治療思考提供新的啟發。
　　傳統上在比較歐美起源的現代精神醫療（Modern Western psychiatry，本文簡稱“歐美精神醫療”）與道教扶鸞濟世儀式所代表的民俗醫療（Spirit Writing Folk Therapy，本文簡稱“道教民俗醫療”）時，往往聚焦在科學與法術的對比上，其中最重要的論點就是具備理性與否。然而由於各派學者對「合理性」一詞的所持的定義不盡相同，致使這項論爭形成百家爭鳴的情況。本文作者透過這些文獻的整理與回顧，採用藤原聖子對理性的分類方式—即「邏輯性理性」（logical rationality）、「實踐性理性」（practical rationality）、「實體性（非）理性 」（substantial (ir)rationality）—進行分析後提出下列二個理論思考方向：

　　(一) 傳統對於邏輯性理性的研究係將科學視為是理性的而法術是非理性的。然而透由實體性（非）理性的探討，法術的非理性是可以從超合理化的靈術（hyperrationalizing witchcraft）與高不可及〔崇高〕的巫術（sublime sorcery）這兩個角度來進行有邏輯系統性的說明。
　　(二) 以往對於實踐性理性（或稱「目的理性」）的研究，係將科學與法術皆視為是“具有明確目的”的行為，但“不具有明確目的”的社交性活動則不屬於他們的討論範圍。然而筆者採用齊美爾（Simmel）的社交性研究，認為透過無明確目的的社交性活動（含因進行明確目的行為而伴隨的無明確目的的行動）往往能使參與該社交性活動之成員共同創造出超越原始目的且更加崇高的理想或威權。

　　在田野調查方面，作者針對某間位於台南市內的寺廟所舉行的扶鸞濟世儀式（問神儀式），前後總共進行了四個月左右的觀察與訪談活動。在這個過程中，作者透過聆聽法師與前來問神者之間的對話錄音資料以及私底下訪談前來問神者的方式，試圖了解法師與前來問神者之間所發生的互動。此外隨著作者在這項觀察活動中所扮演的角色從剛開始的旁觀者逐漸轉變成實際參與抬轎仔等工作的廟方義工及問神儀式共同體的成員，前述法師與前來問神者二者間所進行的問神對話與「觀衆」（即在場的其他人員）之間所發生的互動也是本文注目的焦點。

　　在整篇論文的架構上，本論文共分為六章：第一章先釐清在人類學領域所討論的理性爭議，以奠定為進行科學與法術之比較研究所需要的普遍性理論基礎。第二章介紹田野地點以及問神儀式活動與組織。第三章及第四章討論法師與前來問神者之間所發生的互動。其中第三章係從歐美精神醫療的觀點來分析扶鸞濟世儀式中的問神對話，相對之第四章則著眼於長久以來為歐美醫學所忽略但卻是道教民俗醫療中不可或缺的社交活動面向（在本論文係指在廟方舉辦的誦經、問神儀式等活動中，這些問神儀式共同體成員之間所發生的互動與交流），說明積極前來問神者（frequent supplicants）的「倫理性態度」（指對神明的虔誠度，係取決於當問神者發現到神明並未實現時，是否仍持續信仰該神明上）有助於建立或提昇神明的威信（靈驗度）。作者認為這些問神者明知道神明不見得會實現自己的祈願但卻願意繼續信仰祂的主要理由，應該在於問神者透由社交活動的互動，認同共同體所扮演的角色進而選擇留在共同體，所以才得以將其關心點從神明是否實現自己的祈願這種個人慾望的層次，昇華到共同維護神明的崇高威權這種有益於共同體的層次。
　　第五章探討法師與前來問神者二者間所進行的問神對話與「觀衆」之間所發生的互動。在問神儀式中當問神者知道神明無法回應自己的祈求或對自己虔誠膜拜卻厄運不斷而發出不平之聲時，便會吸引「觀衆」的注意進而產生互動。但此時若問神者對神明採取「倫理性態度」，觀衆也可能受其影響而調整自己對神明的看法。為了分析這種行為，作者使用與「倫理」（ethics）有關的文獻討論，來說明由神明或巫術所代表的崇高對象與人們對該對象所採取的倫理性態度之間所存在的普遍性關係，其次透由將“悲劇”視為是一種倫理的展現（enactment）般，將問神對話視為是道教倫理對觀衆的展現，使分析悲劇所用的框架得以適用於問神對話，以便進一步了解問神對話公開呈現於觀衆面前所具有的意涵。
　　做為結論，第六章試圖從社交及倫理的面向重新思考歐美精神醫療，尤其是對傳統精神醫療所強調的“情感中立”（affective neutrality）概念提出新的看法，亦即「情感中立的概念雖然合於專業或商業的實用活動本來具有的互惠性目的，但只要社交關係能將任何個人興趣或實用動機轉化為某種具有崇高價值的共同目的或理想，都不應為嚴守情感中立的原則而忽略這些活動所具有的社交面向」。

This master’s thesis compares Taoist folktherapy and Western psychiatry. Their characterization as magic and science in anthropological arguments on rationality focuses on the irrational aspect of magic, which logically consists of hyperrationalizing witchcraft and sublime sorcery. On the other hand, the subsequent theoretical combination of Simmel’s sociological analysis of sociability and Lacanian psychological theory of ethics emphasizes that sociable activities, which are practically not rational, meaning they seem not to have any particular aims, can yield a sublime ideal or authority which is in itself impossible to realize or obtain. but which is shared in the community. From these viewpoints, this thesis sheds new light on the doctor-patient relationship in Western medical settings in comparison with the folktherapy of spirit writing. My fieldwork research at a Taoist temple in Tainan city, which lasted about four months, helped me approach what was happening in the therapeutic ritual sessions between the ritual master and the supplicant, and also between them and their audience, particularly in the eyes of volunteer members, a role which I finally played in the ritual.
Chapter 1 outlines the universal grounds of comparison between magic and science by clearing up confusions in anthropological arguments on rationality. Chapter 2 characterizes the fieldwork site with the descriptions of the ritual activities and the community organization of the temple. Chapter 3 then analyses ritual spirit writing sessions in terms of psychiatry. Next, Chapter 4 focuses on the sociable aspect of the religious community and characterizes ethical attitudes toward the deity in cases involving frequent supplicants. Subsequently, Chapter 5 views the ritual session as an enactment of Taoist ethics toward the audience and analyzes such function by applying analytical methods of tragedy, that is, another typical enactment of ethics.
In conclusion, Chapter 6 reconsiders the sociable and ethical aspects of Western medicine and proposes a new understanding of ‘‘affective neutrality.’’ Although this concept can serve the original utilitarian aims of professional or commercial human relations, affective neutrality should give way to the sociable part of the relations, which have the potential to sublimate individual concerns or utilitarian motives into a common aim or ideal of sublime value.

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Imamura Hitoshi 今村仁司
　　2000 Kōekisuru Ningen: Zōyo to Kōkan no Ningengaku 交易する人間：贈与と交換の人間学 (Homo Communicans: Human Studies of Gift and Exchange). Tokyo: Kōdansha.
Karatani Kōjin 柄谷行人
2003 Rinri 21 倫理２１ (Ethics 21). Tokyo: Hēbonsha.
Katō Yukio 加藤行夫
2002 Higeki towa Nanika 悲劇とは何か (What is Tragedy). Tokyo: Kenkūsha.
Li Yih-yuan 李亦園
1992 Shehui Bianqian yu Zongjiao Guiyi: Yige Xiangzheng Renleixue Lilunmoxing de Jianli 社會變遷與宗教皈依：一個象徵人類學理論模型的建立 (Social Changes and Religious Devotion: Formulation of A Theoretical Framework of Symbolic Anthropology). Pp. 14-63. Taipei: Yunchen.
Matsumoto Kōichi 松本浩一
2001 Chūgoku no Jyujyutsu 中国の呪術 (Chinese Occult Arts). Asia Books 038. Tokyo: Taishūkan.
Nakamasa Masaki　仲正昌樹
2001 ‘‘Hō’’ niokeru Shisutemu to Komyunikēshyon: Hābamasu no Hō’riron no Kanōsei o Megutte 〈法〉におけるシステムとコミュニケーション：ハーバマスの法理論の可能性をめぐって (System and Communication in ‘‘Law’’: Around the Possibility of Habermas’ Theory of Law). In ‘‘Hō’’ to ‘‘Hōgaina Mono’’: Benyamin, Ārento, Derida o Tsunagu Posuto-Modan no Seigiron e (‘‘Law’’ and ‘‘Something Outlaw’’: Toward a Postmodern Theory of Justice in Connection with Benjamin, Arendt, and Derrida). Pp. 133-90. Tokyo: Ochanomizu Shobō.
Nakazawa Shinichi 中沢新一
2002 Kuma kara Ō e 熊から王へ (From Bear to King). Cahier Sauvage II. Tokyo: Kōdansha.
2004 Taishōsē Jinruigaku 対称性人類学 (Symmetric Anthropology). Cahier Sauvage V. Tokyo: Kōdansha.
Ryū Shiman（Liu Chih-wan, Liu Zhi-wan） 劉枝萬
　　1994 Taiwan no Dōkyō to Minkan Shinkō 台灣の道教と民間信仰 (Taoism and Folk Cult in Taiwan. Tokyo: Fūkyōsha.
Shiga Ichiko 志賀市子
2003 Chūgoku no Kokkuri-San: Furan Shinkō to Kajin Shakai 中国のこっくりさん：扶鸞信仰と華人社会 (Chinese Planchette: Spirit Writting Cult and Chinese Societies). Tokyo: Taishūkan Shoten.
Shinohara Hisao 篠原壽雄
1993 Taiwan niokeru Ikkandō no Shisō to Girei 台湾における一貫道の思想と儀礼 (Thoughts and Rituals of the Unity Sect in Taiwan). Tokyo: Hirakawa Shuppansha.
Wang Jianchuan 王見川
1996 Qingmo Jiju Chuqi Taiwan de Luantang: Jianlun ‘‘Ruzong Shenjiao’’ de Zingcheng 清末日據初期臺灣的鸞堂 ― 兼論「儒宗神教」的形成 ― (Taiwan Phoenix Hall in the Last Period of Qing and the early period of Japanese Occupation: the Formation of ‘‘Confucious Gods Sects’’). In Taiwan Vegetarian Sects and Phoenix Hall. Pp. 169-97. Taipei: Nantian.
Yamanouchi Yasushi 山之内靖
1997 Makkusu Vēbā Nyūmon マックス・ヴェーバー入門 (Introduction of Max Weber). Tokyo: Iwanami Shoten.
Yamazaki Maskazu 山崎正和
2003 Shakō suru Ningen 社交する人間 (Homo Sociabilis). Tokyo: Chūōkōron Shinsha.
Zhang Xun (Chang Hsun) 張珣
　　1989 Jibing yu Wenhua 疾病與文化 (Diseases and Culture). Taiwan Minjian Yiliao Renleixue Yanjiu Lunji 3. Taipei: Daoxiang.