本論文的問題意識肇發於近年同婚倡議者對於不合格情感
與慾望實踐的排除，尤其以跨物種、亂倫、性濫交（包括非
香草性愛）為被厭棄憎惡的大宗。本文的論證聚焦於同志遊行中出現的標語「人貓爽爽」如何以挑逗的形態招喚出同志正典(homonormativity) 的焦慮與恐懼，以及做為對照組的都會家馴「毛小孩是家人」的溫情修辭所包含的全面生命治理。我試圖追究與探討：「異己」的界線從來都不天生，更遑論自然而然：這些疆界是藉由日新月異的規訓與治理術來劃分、區隔、擠壓，或是（類似理論家阿岡本的說法）「以驅離之名而納入」體制的縱橫控管軸線。若要反駁「毛小孩主義」的去性化與全景敞視監控，就須檢視人與人之間、人與貓之間的種種縱橫交叉的權力軸線以及各種不「合格」的慾望生成。

This paper proposes to analyse the ruthless exclusion and disavowal of wanton and outlaw ways of life and forms of desire that pro-marriage homonormative subjects unyieldingly repudiate and wish to eliminate. Among these non-normative desires, including but not limited to sexual promiscuity (such as BBES), BDSM, incestuous erotic relationship, and cross-species intimacy, the latest is the most hated and those who perform this affective mode are labeled as outcasts to be exterminated. I argue for that the serious affect politics based on "cats and humans are having sexual intimacy and orgasms in a non-familial mode of life", both as a queer living practice and a counter-cultural model to the ro-marriage camp's New Normal. This seemingly deadly flirting language provokes an unprecedented anxiety and fear in two seemingly antagonistic groups, the anti-gay (marriage) heterosexists and those LGBT people voicing marriage-equality. The line which draws on the (sexual) others is never a priori or fixed boundary, but the accumulation of power struggles and new methods of bio- overnance. To paraphrase Giorgio Agamben, I shall read closely on different materials which produce and reject simultaneously the pseudo-inclusion of "cats and humans who are having fun together" by excluding the very basic existence of New Sexual Others in nowadays Taiwan"s civil society.