本文探討動物詞彙運用在國語及台語固定語式中的方式，並透過Lakoff與Turner (1989)的物種關係鏈隱喻、語義歧視理論 (Schulz, 1975; Pauwels, 2003; Wareing, 2004) 及中心映射 (Ruiz de Mendoza, 1998; Kvecses, 2002) 探討動物固定語式中的性別歧視。文中國語語料大部份取自Hsieh (2006) 的語料庫，台語語料則蒐集自線上字典與紙本辭典。
研究結果顯示（1）此類動物固定語式的特質與其個性、外表、智力、飲食習慣與聲音有關。其中，最後一項特質較少出現於其他語言，如國語中的黃鶯出谷即以聲音為特質做為隱喻。（2）用以描述男女性的動物種類並不相同。男性通常被比擬為強壯的大型獸類，而女性則被描述為小型的鳥類或帶有翅膀的昆蟲。例如國語中從事性工作相關的男性被比喻為牛郎，女性則被稱為野雞。（3）五倫與身體部位皆在動物固定語式中被當成搭配詞使用，因此，從虎父無犬子可看出人倫在國台語中的重要，而自蛾眉可看出身體部位運用在動物固定語式之方式。（4）神獸如龍與鳳被深信為優於人類；因此國台語中的物種關係鏈與Lakoff及Turner (1989) 提出的不同。必須在人類之上、神之下加入神獸此層。當人類被比擬為神獸時，其隱含之語意通常是正向的。（5）最重要的是，雖然男女性被比擬為動物時都可能帶有否定的意涵，但對女性具負面語意的動物固定語式仍然較多。同時，國台語中呈現語義歧視的方式也不同。國語通常以不同的物種比喻不同性別，而台語即使有時使用不同動物指涉不同的性別，卻也常以如「婆」或「母」等詞尾來點出性別。
因此，國台語詞彙中確有語義歧視的現象，此可視為中國傳統教條的一部份。男性傳統上被視為一家之主且具有強大的形象，因此隱喻中的動物種類因指涉不同的性別也有所不同，也因認為男性屬人類最普遍的種類而以其為主來創造詞彙，國台語的動物固定語式因而也受到文化影響而有語義歧視之現象。

Various languages may imply semantic derogation toward different genders. Animal fixed expressions describing people reveal gender biases with metaphors. This study aims to investigate metaphors in Mandarin Chinese and Taiwanese animal fixed expressions, and further uncover semantic derogation in them by means of Lakoff and Turner’s (1989) Great Chain of Being Metaphor (Lakoff and Turner, 1989), theories of semantic derogation (Schulz, 1975; Pauwels, 2003; Wareing, 2004) and central mappings (Ruiz de Mendoza, 1998; Kvecses, 2002). Chinese data in this study mainly came from Hsieh’s (2006) corpus, while Taiwanese ones were classified from online and published dictionaries (Chiu & Chen, 2002; Chen, 1997; Zhuang, 1993).
The result shows that (1) animal attributes indicated in these two languages are about characteristics, appearances, intelligence, eating habits, and sounds. The last feature is a significant one in Mandarin Chinese and Taiwanese that rarely considered in other languages. (2) Animal species describing males and females in both languages are different. For example, men are usually compared to four-legged animals, whereas women are described as smaller birds or insects with wings. (3) It is also noteworthy that human relations and body parts are frequently collocated in Mandarin Chinese and Taiwanese animal fixed expressions. When body parts are collocated with animal terms, many-correspondence mappings are applied. (4) Divine animals like dragons and phoenixes are believed superior to humans; therefore, the hierarchy of the Great Chain in both languages has to be modified. Divine animals should be added above the level of humans and below that of god. In this sense, when humans are compared to divine animals, the implications are usually positive. (5) Most important of all, though both genders may be abused when compared to animals, more negative animal fixed expressions toward females were found. Also, semantic derogation is demonstrated in different ways in these languages. In Mandarin Chinese, gender bias is presented by different animal species, while the suffixes po5 婆 ‘female’ and bo2 母 ‘female’ are frequently attached so as to indicate the mark form in Taiwanese though the animal species mentioning males and females differ sometimes.
Therefore, semantic derogation was found in both languages, which can be understood as physical differences and part of Chinese traditional discipline. Men are considered as the head of a family and stronger figures traditionally, so animals mapped into the metaphors with different genders diverge. Similarly, the expressions were created according to males as well since males are unmarked to Chinese people. The semantic derogation in Mandarin Chinese and Taiwanese animal fixed expressions is culturally affected.

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