警察權的行使係行政權介入人權的一種態樣。在此過程如有不慎，可能衍生酷刑和其他不當對待，戕害人權及人性尊嚴，進而違背聯合國《禁止酷刑公約》人權保障精神。我國在推動禁止酷刑工作之際，亟需了解警察違反禁止酷刑及其他不當對待的風險因素，及其隱含的意涵。為探究此課題，本文以學者Janet Chan修正Pierre Bourdieu有關「場域」和「慣習」等理論所得出的「警務場域」、「警察慣習」及「警察文化實踐」概念為立基，透過「互動管理」會議及「內容分析法」等質性研究方法來進行。研究發現：我國的警察文化實踐包含酷刑和其他不當對待；我國警察在行使職權的過程，存在數十種違反禁止酷刑和其他不當對待的風險因素；這些同時併存的因素，可分別被歸類至「環境」、「制度」、「情境」及「個人」等面向中；而在是類風險因素中，存在8種明顯的增強關係；會有這樣的警察文化實踐，係在「警務場域」與「警察慣習」間的互動過程中所形塑的。在建議的部分，本文認為我國警察在警務場域內遂行職務的過程，須衡酌秩序維護及人權保障間的平衡點。如欲降低警察行使職權致生酷刑和其他不當對待的風險，應透過外顯建構制度並落實教育訓練，同時形塑內隱優質警察文化，厚植警察人權保障素養及道德判斷力。

The current study aims to answer: what explains police torture and other forms of ill-treatment in the 'field of policing' in Taiwan? In accordance with 'the Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment (UNCAT)', there are no circumstances that justify the infliction of torture and other cruel, inhuman or degrading treatment (hereafter other forms of ill-treatment). In addition, States shall prevent the occurrence of such acts through the reduction of risk factors. Since the exercise of police power and police use of force may sometimes amount to torture and other forms of ill-treatment, the Taiwan government, with the upcoming domestication of the UNCAT, shall consider risk factors of police torture and other forms of ill-treatment in the 'field of policing' in Taiwan, as well as addressing ways of risk reduction. By using Interactive Management at the beginning, this study identifies 18 risk factors of part of the Taiwan's police culture practice, which are police torture and other forms of ill-treatment. Content analysis is employed as well to verify the results. It analyses a total of 151 courts' judgments about officer-involved torture and other forms of ill-treatment in Taiwan between 1988 and 2020. An analysis indicates that 12 out of 18 risk factors mentioned before are the culprits of police torture and other forms of ill-treatment in Taiwan. In the final, a Bourdieusian theoretical framework is used to explain the police culture practice in Taiwan. It finds that an interaction between the 'field of policing' and 'police cultural knowledge' really matters.