「現代性」（modernity）可定義為近代以後理性的價值實現（理性化∕合理化），受價值理性、工具理性及批判理性引導，以源於歐陸思想的國家理性（raison d’État）之名，構作自16世紀後的社會生活世界。有別於古代及中世紀，科技帶動「工具理性」（instrumental rationality）的壯大及無限延伸，衍生所謂現代性的後果——物質化（materialization）。生活於物質化的現代社會，人的意識和行動均無法避免受其影響。本文從傅柯所分析的生命政治（biopolitique），說明批判現代性的歷史脈絡，以及當代後殖民論述提出「混雜現代性」（hybrid modernity）的回應，指出主體問題為批判現代性的核心。1990年代興起的酷兒研究（queer studies）以芭特勒為代表，延伸傅柯對生命政治的分析及晚期提出的「自我關係」（rapport à soi）概念，藉由混雜主體性與性別展演的酷兒反抗策略，以改寫現代性的主體預設。

“Modernity”, defined as rationalization of the social life world since the sixteenth century up to date, is generally presumed with the adoption of value, critical and instrumental rationality for explaining and understanding human behaviors and choices. What highlights the division of modern times, especially by the notion of “raison d’État”, from the antic and medieval age is the expansion of instrumental rationality leading to the consequences of modernity, i.e. “materialization”. Given the problem remaining in the discourse of modernity, there emerge after the world wars post-colonial studies whose response to the mainstreaming discussion about normative implications of the modern institutions is conveyed with the notion of “hybrid modernity”. This paper is aimed to clarify the critique on modernity as suspicion against modern Subject by inventing Foucault’s analysis of “biopolitique” and its influences on Butler’s queer studies. Butler, as resembling Foucault’s concept of “rapport à soi”, has devised gender performativity and “hybrid subjectivity” as queer strategy of resisting the modern hypothesis of Subject.