殖民地權力不等關係的硏究，經常忽視殖民主的文字宣傳，因爲硏究者認爲無法從 中得知被殖民者眞正的心聲。我們則認爲，殖民文宣具體而詳地登錄了殖民主如何整編 被殖民者的反對意見，而取得象徵、論述的領導權。而硏究殖民主這種「象徵霸權」，我 們需要一個文本(text)領域的理論架構，吿訴我們殖民意識形態中的主要槪念，是透過 何種論述機制、在什麼象徵條件下串聯起來的。本文就是試圖建構一個包括文本（再細 分爲意見、潛伏二部分)與脈絡(context)領域的霸權架構，而以其中的論述機制——內 涵化及共享的基本區格之槪念，實地運用於日治台灣公共論述的分析。從分析1924年「治 警事件」的法庭辯論及敎育界「芝山岩精神」的意理中，我們將證明：殖民主透過脈絡 領域中的威脅、利誘機制，及內涵化、共享區格的象徵條件，足以有效地淘空被殖民者 的反對意見，使這個意見充其量不過是「認命地不服」。

Researchers often feel perplexed by colonists’ propoganda: How can they sort the factual from its ideological? To answer this question, we argue that we should first have a framework of symbolic hegemony for analyzing how the ideology evolves in that document. The construction of such a framework occupies the first part of the article, drawing inspirations from research conducted under the rubric of Cultural and Subaltern Studies. A three-layered framework delineates a core universe of opinion in which discursive mechanisms, such as connotization, are used by the colonists to incorporate the heterodoxy of the colonilized. Within a colony, the effect of incorporation is reinforced by a shared perception of the self/other divide which we theorize as located in the middle layer of potential issues. Finally, the outermost layer of social context is viewed as a structural constraint which, through the mechanisms of coercion and bribary, shapes the direction of the ideology as an end product in the universe of opinion. We then apply the framework to two instances of piblic discourse: a 1924 court debate and an educational myth called the Spirit of Shizangan in colonial Taiwan under Japanese rule (1895-1945). Our application demonstrates that, in the two instances, Japanses achieved the symbolic hegemony under which Taiwanese oppositional discourse was reduced to nothing more than a resigned grumble.