Marx、Weber和Simmel等古典社會學理論家，多視金錢和貨幣制度為資本主義現代社會中的普世性量化準則，故而既存社會中的人、物和活動產生了前所未有的可互相參照的對應關係，該類關係也相當程度地扁平化了傳統的社會連結，或甚至淘空了這些連結的情感表述能力。在酷兒研究學界，儘管若干先驅學者已指出資本主義經濟邏輯加諸於非正統性／別社群生命政治中，既解放又拘束的雙邊效應，至今仍鮮少關於金錢運用之日常生活實作的研究。 本文的研究對象為1970年代和1990年代初期不具文化資本的女同志社群，並藉由各社群成員之金錢流轉與禮物收送的實作，以分析認同、情感和人際倫理的建構與表述方式。1990年代的藍領T吧女同志們已漸援引金錢互換邏輯，以評量親密關係的倫理實作；而1970年代的「老T」社群成員，則多藉由「延期感知」和「越位感謝」的方式，以體會並遂行「圈內」關係。本文認為這兩個世代的差異，必須鑲嵌於既存的社會和經濟情境中方得理解，而1980年代末起日益深化的新自由主義政經脈絡，恐是理解上述差異最關鍵的結構性因素。

Classical social theorists, including Marx, Weber and Simmel, often deem monetary mechanism as the supreme principle that universalizes the interchangeable relationship between person, object and social activity. Owing to the socially dis-embedded nature of modern money, accordingly, traditional social linkages have been exceedingly weakened and thus the social individual旧 ways of expressing affects are limited. While a few scholars have pointed out the ambivalent role that money may play in constructing unconventional sexual identities and life politics, in the field of queer studies investigations into everyday-life practices of monetary exchanges are generally overlooked. Based on materials of long-term orthographical research, this paper compares two generations of Taiwanese lesbians in terms of monetary practices, self-identity formations, and exercises of “in-circle” social ethics. It shows that the early 1990s generation had gradually imitated the monetary principle in adjudicating the values of intimacies, while the 1970s generation of “elderly tomboys” have practiced “delayed recognition” and “vicarious gratitude” continually over the past four decades. To conclude, this paper argues for a more historically and socially trenched understanding of queer everyday life politics. Following such a critical vein, the seemingly divergent ways of practicing intimacy through monetary and gift transactions between the two generations of lesbians may be attributed to the increasingly powerful political-economic mechanism of neo-liberalism over the past two decades.