本文探討集體記憶與文化象微的關係，並嘗試說明台灣社會中的符號再現過程;討論中並以台北市的凱這格蘭大道為案例，闡明集體記憶競逢的情形。基本上，符號不只具有物理性質而已，它更是集體記憶的文化媒介，傳遞著社會的價值，或是某種集體意識，因此符號象徵往往是研究者由小(符號)見大(社會分析)的重要對象。討論中集體記憶的文化意渴被突顯出來，包括了畫出文化的界線，並具有為意義定鉤的作用等。文中並從權力，空間與時間的角度，重新思考了集體記憶的內涵與本質;作者指出了記憶的保存與維繫，往往4衣粉它在空間的停泊處，而此一空間透過臣屬於不同時間觀的詮釋觀點，會不斷繁榮地延續下去，而這也反映出集體記憶競遂的歷史過程。此外，作者強調在不同的歷史個體之間存在著對話的現象。它透露著集體記憶運作的環境具有相互文本性的特質:個人的主動性在歷史中會外在化成為客觀的文化產物，此時，客觀的真實(歷史的文化結構)又作用於後來的個人主體之上。

This article explores the relationship between the collective memory and cultural symbols， and also examines the cultural process of symbol representation in Taiwan society_ An excellent example to illustrate this symbolic Tepresentation is Kaitakelan Boulevard in Taipei.Basically， Symbols are the cultural media of the collective memory which don't always present themselves_ They embody social values or some kind of collective conscience_ Itis important for researchers， especially of Taiwan， to make large and significant claims from small matters， for instance， symbols at first sight. The following functions of collective memory are emphasized as defining cultural boundaries and making symbols fixed in their meaning_ In term of content and the nature of collective memory， we have to take power， time and space into account. Itcan be argued that the preservation of memories rest on their anchorage in space， and that the space of memory thrives by being subject to diverse interpretations which reveal different aspects of time_ Besides， the author concludes that there are several dialogues among historical individuals， and that human subjectivity is externalized in objectified social products and， in turn， the objective reality acts back on subjectivity， influencing and even constructing it.