在過去台灣公共領域（特別是大眾媒體）中，對性╱別相關議題的論述，隱然有如下二分：「正統的」與「非正統的」。此區分其後隱含的性別意識型態，為漢人的生殖與親屬規範。因此，被規範為「非正統」的性╱別主體，便包括了非婚單親媽媽、（同性與異性戀）性工作者、比丘尼、非異性戀者（包括變性人與第三性公關）等等社會個人。 作者認為，相關報導的敘事，可被視為一震驚式的「尋求」非正統知識的過程，其震驚與焦慮的情緒，昭顯了「恐懼症」的本質，而恐懼的真相，往往藉由可見或不可見這個身體行動展現出來。此本質則與個人的性╱別認同之建構過程有極密切的關係。另一方面，這尋求知識的過程，其實不僅在指斥此知識的非正統性，更在創構個人為一「猥褻」的主體。這種逾越規範的快感，正是促成類報導不斷再生產的原動力。

　　　　　Over the past five decades in Taiwan's public representations like mass media, sexualities, as well as their corresponding sexual subjects, can be classified into the following two categories: the conventional and the unconventional. Internal to this classifying lies a normative sex-gender ideology which prioritizes the significance of conventional Han-Chinese patrilineal ideology. It thus follows that those social subjects that are considered unconventional include, for example, single mothers, (both straight and gay) sex workers, Buddhist nuns, and non-heterosexuals including transgender, homosexuals, and transsexuals. In this paper the author argues that implicit in the majority of these public representations is an epistemological quest for unconventional, yet much more “real” knowledge about sex and sexuality. Such a form of quest is normally characterized by an overwhelming sense of horror and consternation – so overwhelming that the “real” shall remain invisible. Yet the imperative to carry out the quest reveals also a certain necessity of constructing a collective sexual subjectivity. This subjectivity, the author concludes, should be deemed an obscene one.