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TACO Tuesday, 光復路二段101號, Hsinchu (2026)

15/12/2025

11/14〈心理治療理論-2：小大人症候群。〉
陳登祥同學：
While the themes of dysfunction and trauma were heavy, the study group ultimately served as a collective healing ritual. The most moving segment focused on recovery through "literature and self-reshaping." The presentation emphasized that when a family cannot provide a "holding environment," we can find substitute support in art and writing. The quote, "I write poetry because there is love here," became a powerful mantra for the group. We learned that the symptoms of being an adult child exist to maintain the denial of our emotions. To heal, we must stop the pendulum, validate our suppressed anger and sadness, and tell our inner child that they are safe. The session empowered us to see that we are no longer helpless children in a war zone, but adults with the agency to define our own worth and capacity for love.
#清大共學圈圈

15/12/2025

11/14〈心理治療理論-2：小大人症候群。〉
傅仕達同學：
The lingering sentiment that "everyone represents a specific label" made this study group deeply validating. It moved beyond abstract theory to address the visceral reality of growing up with emotionally immature parents. I resonated strongly with the discussion on psychosomatic symptoms; the revelation that physical tension, such as a clenched jaw, can be a physiological manifestation of suppressed emotion was a breakthrough. The description of "Driven Parents"—successful yet creating an emotional void—felt like a portrait of many modern families. The session highlighted the tragedy of the "self-denial system," where we hide a panicked inner child behind a mask of competence. Reading the examples of parents who interpret a child's boundaries as attacks was heartbreaking but necessary. It confirmed that my unexplained ailments are valid distress signals, and that acknowledging this pain is the first step toward physical and emotional integration.
#清大共學圈圈

15/12/2025

11/14〈心理治療理論-2：小大人症候群。〉
林軒如同學：
The session offered a rigorous theoretical framework for understanding the internal landscape of the "Adult Child." Central to the discussion was the specific psychological mechanism of the "Split Self" and the "Pendulum Effect." We learned that our struggles with intimacy and identity often stem from a "rejection of dependency," leading us to mask our vulnerability with high efficiency or people-pleasing behaviors. The breakdown of the "Codependency Iceberg" was particularly illuminating, showing how surface-level issues like workaholism hide deep-seated shame and fear of abandonment beneath the water. The presentation also detailed the cognitive deficits of Emotionally Immature Parents, specifically their lack of "mentalization"—the inability to perceive their children as separate beings with independent intentions. This theoretical deconstruction helped us realize that our personality traits are not innate flaws, but calculated armor developed to maintain stability in a pathological family system.
#清大共學圈圈

15/12/2025

11/14〈心理治療理論-2：小大人症候群。〉
哲華同學：
This study group provided a profound exploration of the "Adult Child" concept, revealing that this condition extends far beyond families with addiction to affect nearly 95% of the modern population. The session guided us through the mechanics of dysfunctional families, using the "Pendulum Effect" to illustrate how we oscillate between extreme isolation and chaotic relationships in a vain search for balance. We utilized Fairbairn’s psychoanalytic model to understand that traits like perfectionism are actually defense mechanisms against a fear of dependency. By categorizing Emotionally Immature Parents into types like "Driven" or "Emotional," and mapping our own "Family System Diagrams," we deconstructed the roles we played—such as the "Hero" or "Scapegoat"—to survive. The session concluded that while our wounds are deep, healing begins with "Disclosure and Acknowledgment." By recognizing these patterns, we can stop the cycle of emotional denial and begin rewriting our life scripts.
#清大共學圈圈

11/12/2025

11/10〈禮殯流程與儀式的變遷與調適〉
哲華同學：
This report combines coursework from my recent entry into the anthropology graduate program with the field investigations collected over the summer vacation. Visiting temples and funeral homes to gain a comprehensive understanding of Han Chinese funeral rituals was truly a rare experience. I was particularly struck by the “Categories of Action” within the rituals. While my coursework focused on theoretical aspects, actually participating in the entire process alongside the ceremony organizers provided a profoundly different perspective. I hope this field experience will help me continue to refine my expertise in archaeology.
#清大共學圈圈

11/12/2025

11/10〈禮殯流程與儀式的變遷與調適〉
軒如同學：
哲華's report stated that the fundamental structure of funeral rites is formed by the integration of the “Categories of Consciousness” and the “Categories of Action.” I am particularly interested in the “Categories of Consciousness” because it vividly represents the power of Han Chinese religious concepts. For instance, concepts like “treating the deceased as if they were alive (事死如事生),” “the perils of disregarding life and death,” “the notion of malevolent energy (煞氣),” and “the public nature of funerals” remain dominant ideas that exert influence even in today's disenchanted world. Upon entering related contexts, we are still immediately bound by these concepts. Gaining such a systematic understanding of this topic has been immensely rewarding!
#清大共學圈圈

11/12/2025

11/10〈禮殯流程與儀式的變遷與調適〉
仕達同學：
Certain funeral customs appear to have faded away with modernization, such as the once solemn rituals of dressing the deceased and bathing the body, which seem to have disappeared. Yet the fundamental structure of the process remains unchanged: after the death is announced, music is played, followed by the embalming and burial. This suggests the core spirit of the funeral rites has likely remained unchanged, though we may not consciously recognize it.
#清大共學圈圈

11/12/2025

11/10〈禮殯流程與儀式的變遷與調適〉
登祥同學：
I never imagined funerals had specific “actions” or “structures” before—I only knew they followed established procedures. It's fascinating to understand the fundamental structure of funerals from ancient times (late Imperial China) to the present, along with the unique characteristics of Han Chinese funeral rites! The part that left the deepest impression on me was the “announcing the death through wailing” segment. It reminded me of a scene in the film 父後七日(7 Days in Heaven), where the female lead suddenly burst into genuine tears as she followed the mourning rituals.
#清大共學圈圈

02/11/2025

10/17〈淺談界定曖昧不明的性界線：性計畫、性公民權與性地理〉
哲華同學：
I was struck by several points in 軒如's report: (1) Desire and gender equality don't seem to follow the same set of rules? (2) S*x doesn't appear to be a pursuit of health? (But rather excitement or an expression of love?) (3) S*x seems to involve the concept of social risk—that is, people often prioritize various goals (such as pleasure?) over individual and collective health? How to affirm the s*xual citizenship rights of both parties while maintaining rational rights amidst erotic passion—I find this a profoundly difficult question.
#清大共學圈圈

02/11/2025

10/17〈淺談界定曖昧不明的性界線：性計畫、性公民權與性地理〉
登祥同學：I appreciate the concept of “s*xual citizenship” introduced by Xuan Ru. This concept asserts that every individual possesses the right to s*xual self-determination and acknowledges that others hold the same equal rights. Historically, “s*xuality” has often been conceptualized as belonging to the “private sphere,” thereby excluding it from public discourse. Consequently, political or social concepts like ‘rights’ have naturally not been associated with “s*xuality.” However, elevating s*xuality to a public issue—does this inevitably entail sacrificing certain values or producing undesirable outcomes? How can we balance the need for s*xual privacy while preventing s*xual assault? How can s*x education and public health initiatives overcome awkwardness and discomfort while catering to diverse groups? I believe these are questions that require further nuanced discussion.
#清大共學圈圈

02/11/2025

10/17〈淺談界定曖昧不明的性界線：性計畫、性公民權與性地理〉
仕達同學：軒如's report centers on defining “s*xual boundaries.” Current academic discourse, however, focuses on the concept of “affirmative consent.” Affirmative consent is a crucial concept and procedure for reducing s*xual assault, as well as a key element in advancing s*xual citizenship rights. Nevertheless, I have two reservations about affirmative consent. First, if both parties are not in a state of full consciousness—such as when intoxicated by alcohol or drugs, as mentioned in the book, or during initial acquaintance—how can affirmative consent be meaningfully given? Additionally, might certain “s*xual interests,” “s*xual preferences,” or “s*xual scripts” conflict with affirmative consent? How should we navigate such situations?
#清大共學圈圈

02/11/2025

10/17〈淺談界定曖昧不明的性界線：性計畫、性公民權與性地理〉
軒如同學：I believe framing the exploration of s*xual citizenship as a public health or educational issue is a sound starting point, but the discussion seems overly sociological. From my perspective, there is a core issue concerning s*xual boundaries and s*xual conceptions that this book appears to overlook: the question of “s*xual scripts.” Each individual possesses a unique s*xual script, and the enactment of this script may not be solely influenced by social environment or education. I am curious why this research team did not explore the issue of s*xual scripts—is it because they are all trained in the social sciences?
#清大共學圈圈

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