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 「道」的自然與空間﹣﹣老子的地理環境理念 -上-(鵝湖月刊社, 1990-10-01) 潘朝陽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 居民對環境污染的識覺與調適(地理學系, 1987-03-??) 吳劍蘭The focus of this paper is to examine, through the interviews and questionaires I have made, the environmental perception and adjustment of the residents who live in the badly polluted Nannkang（南港）and Neihur（內湖）areas of Taipei. The approach I’ve taking is mainly the environmental perception study. According to my research, the residents’ image of the environment and behavior result from the informa?tion provided by the substantial environment, the specific places they live, and their characteristics. On the other hand, their behavior also affects the environment. The pollutions in the targeted area sinclude air, noise, the sanitary landfilI site in Neihur arid the water of Keelung river. The air pollution is caused by the suspended particulates and the noise by the bad traffic. Noticeably, the land of these two areas is highly used for industries and, moreover, the residents are seldom separated from plants. Residents are not satisfied with their living environment, especially those who live in Sanchung（三重）and Peikang（北港）neighborhoods. Attitudes toward pollution are related to differences in educational and occupational level. Residents who are the higher edlicational level and employed by government tend to be less satisfied with their living environment. Results also indicate that environmentaI perception can be explained by the locational attributes of residents. As to the adjustments, residents preferred to rely on emergency action such as "close windows" or "stay indoors”, some of them were considering moving away from these polluted areas, and significantly less willing to adopt the anti-polIution behavior.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 臺北市動態環境的綜合研究(地理學系, 1987-03-??) 石再添; 張瑞津; 黃阿有; 陳美鈴; 曾正雄Synthetic studies on dynamic environment have long been developed by Interna?tional Geographical Union; a series of reports and maps have been published. Recently, due to the socio-economic progresses made in the Republic of China, the natural environments have been polluted gradually, which has aroused public concerns. However, some improvements on environment have been made though the government efforts. Since Taipei City is characterized by its high density of population, rapid industrialization and urbanization, environmental impacts are inevitable. Although a lot of important records in this field have been listed periodically and many reports have been published by both the government and individual researchers, there still seems a need of an integrated study and synthetic mapping on dynamic environments. Therefore, Taipei City is chosen as a study area in this project. According to 1:5,000 map and excursion, the supplementary survey and the study of environmental basis, destruction and preservation have been completed. Besides, the synthetic maps have been made. The results show the dynamic environment of Taipei City during the past ten years, which will provide some references for future regional planning and development.Item "環境"在人本主義地理學的意義(地理學系, 1998-05-??) 潘桂成Item 北港溪河口附近地盤下陷地區環境之研究(國立台灣師範大學地理學系, 1992-12-??) 楊萬全; 蔡麗玉Item Environmental Impact Analysis and Management Strategy of Chinkuashih Area(國立台灣師範大學地理學系, 1990-12-??) 黃朝恩Item Toward an Environmentally Responsible Geography Education(國立台灣師範大學地理學系, 1992-12-??) 黃朝恩Item Mangrove Landscape and Its Environmental Impacts along the Right Bank of Tanshui River(國立台灣師範大學地理學系, 1991-12-??) 黃朝恩