文學院
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院成立於民國44年，歷經50餘年的銳意發展，目前設有國文、英文、歷史、地理、臺文等5個學系、翻譯和臺灣史2個獨立所，以及全球華人寫作中心和國際臺灣學研究中心。除臺史所僅設碩士班，其餘6個系所均設有碩、博士班；目前專兼任教師近250人，學生約2500餘人。
本院早期以培養優秀中學國文、英文、歷史和地理教師為鵠的，臺灣中學語文和史地教育的實踐與成功，本院提供不可磨滅的貢獻。近年來，本院隨師範體系轉型而調整發展方向，除維持中學師資培育的優勢外，也積極朝理論研究和實務操作等面向前進。目前，本院各系所師培生的教師檢定通過率平均在95%以上；非師培生在文化、傳播、文學、應用史學及環境災害、地理資訊系統等領域發展，也已卓然有成。
本院各系所教師的研究能量極為豐富，參與國內外學術活動相當活躍。根據論文數量、引用次數等指標所作的學術力評比，本院居人文領域全國第2名。各系所之間，無論是教師的教學與研究，或學生的生活與學習，都能相輔相成、榮辱與共，彼此渾然一體，足堪「為師、為範」而無愧。
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Item 儒家哲學的環境思想(國立臺灣師範大學地理學系, 1988-03-01) 潘朝陽This thesis quotes six important confucian ancient classics: “LUN-YU” [論語], “MONTSU” [孟子], “HSUN-TSU” [荀子], “SHU-CHING"[書經], “YI-CHING” [易經] and “CHUNG-YUNG”[中庸] to interpret the environmental thought of confucianism. Through the explanation of these classics, we have reached the following conclusions: 1. The Confucian's realization to the environment is neither meditation (mystic thought) or religious reflection nor the science which is to pursue “Logos” and “Pure Form”, it is the interpretation of “Human World” after reasonable and empirical observation on the Great Nature with a view to “Govern the World”. 2. Fundamentally, the Confucians regard the natural environment as a “environment of vitality”, in essence, it holds and possesses the function of “multiplying endlessly and moving continuously to and fro” and this function is perpetual, ever-lasting, enormous and infinite. 3. Two divinations, “CHIEN” [乾] & “KUN” [坤], of “YI-CHING” [易經] and the conception of “CHENG” [誠] of “CHUNG YUNG” [中庸] is exactly the ontological basis of the Confucian's recognition to the natural environment-“SHENG SHENG CHIH TE” [生生之德] (multiplying endlessly). Confucians hold the Great Nature internally and superiorly has its creative and developmental innate source of energy, i.e., “CHIEN YUAN” [乾元], “KUNYUAN" [坤元] or synthesized as “CHENG” [誠] or concluded to be one – “TIEN TAU” [天道] (Heaven). Since “TIEN TAU” may develop by itself, there shows out the vital and energetic Great Nature Environment-multiplying endlessly and moving continuously to and fro. 4. Facing this environment of spring vitality, Confucians particularly treat it in the manner of “Cosmic order” and “Moral Order” established by “Moral Metaphysics”, pursuant to this, there are “JEN” [仁] (or “CHENG”), i.e., “Moral Reason” or”Moral Humanism” to lead to the thought of “joining and helping the creative life of Great Nature”, from which the great Confucians, Mon-tsu & Hsu-tsu, construct their theory of “WANG TAU” [王道] – “Going into the woods in the right time”, then the people will get the sufficient food, a ap-pliances and wood materials, and thereof there will be no regret for being alive or died.Item 由老子思想論地理學觀(國立臺灣師範大學文學院, 1985-06-01) 潘朝陽Item 儒家哲學的環境思想(地理學系, 1988-03-??) 潘朝陽This thesis quotes six important confucian ancient classics: “LUN-YU” [論語], “MON?TSU” [孟子], “HSUN-TSU” [荀子], “SHU-CHING"[書經], “YI-CHING” [易經] and “CHUNG-YUNG”[中庸] to interpret the environmental thought of confucianism. Through the explanation of these classics, we have reached the following conclusions: 1. The Confucian's realization to the environment is neither meditation (mystic thought) or religious reflection nor the science which is to pursue “Logos” and “Pure Form”, it is the interpretation of “Human World” after reasonable and empirical observation on the Great Nature with a view to “Govern the World”. 2. Fundamentally, the Confucians regard the natural environment as a “environment of vitality”, in essence, it holds and possesses the function of “multiplying endlessly and moving continuously to and fro” and this function is perpetual, ever-lasting, enormous and infinite. 3. Two divinations, “CHIEN” [乾] & “KUN” [坤], of “YI-CHING” [易經] and the conception of “CHENG” [誠] of “CHUNG YUNG” [中庸] is exactly the ontological basis of the Confucian's recognition to the natural environment-“SHENG SHENG CHIH TE” [生生之德] (multiplying endlessly). Confucians hold the Great Nature internally and superiorly has its creative and developmental innate source of energy, i.e., “CHIEN YUAN” [乾元], “KUNYUAN" [坤元] or synthesized as “CHENG” [誠] or concluded to be one – “TIEN TAU” [天道] (Heaven). Since “TIEN TAU” may develop by itself, there shows out the vital and energetic Great Nature Environment-multiplying endlessly and moving continuously to and fro. 4. Facing this environment of spring vitality, Confucians particularly treat it in the manner of “Cosmic order” and “Moral Order” established by “Moral Metaphysics”, pursuant to this, there are “JEN” [仁] (or “CHENG”), i.e., “Moral Reason” or”Moral Humanism” to lead to the thought of “joining and helping the creative life of Great Nature”, from which the great Confucians, MoItem 由老子思想論地理學觀(國立台灣師範大學文學院, 1985-06-??) 潘朝陽