動員市民與社區為地方問題的解決和鄰里的復興而共同努力，已經成為全球散播之觀念。這樣觀念通常展現出一種所謂後政治狀況的建構，其企圖超越傳統的對抗認同或階級、黨派的對立，而強調共識之凝聚與建立，並據此動員地方居民、社區團體及專業者來進行地方鄰里的再生。受後政治研究者啟發，本研究企圖以臺北市的一個重要社區運動之後期轉型與效應為主要案例，來檢視社區運動中後政治共識之形塑、轉化與影響。本文企圖指出上述社區動員與共識的建立常常是一種社會教導的過程，在其中，積極參與的民眾之自我認同 (self-identity)、社會與文化資本 (cultural capital) 可能逐漸的被改變，從而成為另一種被教育過的公民。但這樣被教導後之公民 (educated citizens) 的出現，並非居民彼此間的溝通與協調後的產物，它可能造成一種社會的分裂。並且對於文化保存、社區營造等語彙與觀念的學習與使用，也讓這些積極的公民，可能更認同或依賴於特定專業者之論述與指引。積極參與的公民可能發現他們越來越不像他們鄰居，相對也越來越難和他們的鄰居溝通，或擁有相同語彙，在此狀況下，他們似乎成為孤立於「社區」之外的「積極公民」(active citizen)。

Activating citizens and communities to work together to deal with their localproblems or neighborhood renewal has been a pervasive concept worldwide. Thisconcept generally represents an archetypal post-political construct that seeks totranscend narrowly defined class interests or party struggles. It is expected to enablelocal residents, community groups and professionals to confront collective problemsin a consensus-driven way. Inspired by the arguments of certain commentatorsregarding post-political conditions, this study seeks to examine the formation,transformation and impacts of the consensus developed in the process of a criticalcommunity movement in Taipei. It demonstrates that community mobilization andconsensus-building usually refers a process of importing ‘reasonable’ or ‘legitimated’discourse according to the instructions of local scholars or professionals to educatelocal residents. In this process, the residents are educated and transformed into ‘activecitizens’ with more socio-cultural capital and professional knowledge to exercise the imported consensus, rather than developing the ‘active’ involvement of andcommunication with broad communities. This causes educated citizens and their‘community’ to have more difficulty developing a common language and socialnetwork with which they can communicate with their neighbours. Consequently, theymay become more estranged from their neighbours, and more isolated from their‘communities’.