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 對抗歷史失憶：楊小娜的《綠島》(2020) 丁威中; Ting, Wei-chung本論文以台裔美國作家楊小娜《綠島》中呈現的白色恐怖受難者與二二八事件見證者為研究重心，探討在黨國機器操作的歷史失憶症下，後記憶的傳承如何對抗歷史失憶與重塑有別於中國的台灣主體性。本文正文分三章，在第一章我以阿岡本與傅柯的生命政治概念論證自二二八事件至解嚴期間，國家機器如何結合主權權力與生命政治力介入台灣人的生命，以無孔不入的全景敞視監獄機制製造出裸命與恥辱，進而抹除台灣人主體性與造成台灣人的歷史失憶症。第二章我以賀琦的後記憶論述說明，蔡氏家族、國家暴行受害者的後記憶與主角的臺美經驗如何在文本當中扮演對抗黨國史觀、傳承家族與族群創傷的媒介、建立亞美族裔中的台灣認同，並召喚當代讀者對受難者的關懷，作為形塑台灣主體性的行動主義。最後一章我主張《綠島》的寫作推動了未竟轉型正義的實踐，並以後記憶對抗戒嚴時代的歷史失憶，為台灣人與台美社群發聲。Item 倫理與恐怖: 寰宇小說與九一一(2013) 張懿仁; Yi-Jen Chang九一一恐怖攻擊是二十一世紀的前十年中最獨特和具標誌性的事件，因為此事件為人類最深層的恐懼定調。九月十一日這個日期無疑地標誌了我們在認知層面深陷於恐懼和安全，危機和秩序，敵人與朋友等概念的戀物般地崇拜。隨著九一一事件，一個「我們／他們」，「朋友／敵人」的分際不斷地被用以構築公共情感、國際結盟和認同的座標。我們能瞭解九一一事件對全球人類帶來的創傷，但我們也必須警覺到這個創傷被挪用為合法化美國為鞏固其全球霸權而發動的反恐戰爭的理想托辭。 本論文以九一一恐怖攻擊事件為出發點，欲探討是否仍有別於主流「我們／他們」論述的其他可能。本文的關懷在於討論這個對於九一一事件的非主流的回應如何自寰宇論述、生命政治論述、全球化理論、邊界與移動的論述以及性別與種族論述的重重對話中產生。本論文據此試圖爬梳出一個能跨越國家邊界且能涵蓋當代人類經驗的回應。我認為寰宇論述內在的政治承諾與倫理責任的深刻意涵能夠使我們抽離受限於國家邊界的個別經驗而以全人類作為理解九一一事件的參照點，生產出我們對九一一事件的非主流回應，免於被收編於一個霸權式的大論述中而抹除了個體的獨特單一性的微觀論述。藉由寰宇論述及其倫理意涵的批判視角作為方法論，本文認為Ian McEwan的 《星期六（Saturday）》，Joseph O’Neill的 《荷蘭 （Netherland）》 與Mohsin Hamid的《拉合爾茶館的陌生人（The Reluctant Fundamentalist）》不能因其書寫者之國籍簡約歸類為當代英國小說，美國小說或南亞裔小說，也不能因其書寫內容關乎九一一恐怖攻擊此一「全球」事件而將之歸類為世界文學。本文認為這些小說作家自身及筆下人物背景呈現的多國連結的複雜性及對九一一事件之回應揉合了他者的再現與批判應被定義為寰宇小說。本文先就寰宇小說之關懷對象與再現策略定調，進而藉由重思德希達的aporetic hospitality和對他者的責任的概念與全球危機和美國霸權間的對話以分析小說中所再現九一一事件中被妖魔化的他者來討論寰宇論述與實踐如何真正公平對待全球危機與恐怖威脅下的真正「受害者」。Item Invoking the West: Giorgio Agamben’s “Romantic Ideology” and the Civilizational Transference(英語學系, 2014-09-??) Jon SolomonInspired by Giorgio Agamben’s critique of the “Romantic Ideology” that consciously created a tautological equivalency between language and people, this essay is interested in drawing upon elements of the philosopher’s conceptual kit to explore the ways in which his attempt to trace ontological origins recuperates “Romantic ideology” with regard to civilizational difference. We will take as our point of departure the construction of that ambiguous yet ubiquitous civilizational entity, the “West.” In order to tease apart the status of the “West” in Agamben’s work, we will return to the conceptual distinction and historical narrative deployed in one of the philosopher’s earliest works, Language and Death, which plays a seminal role in the development of the author’s later philosophy. Having thus established the moment when the “Romantic Ideology” criticized by Agamben reappears in the form of civilizational transfer, we proceed by way of asking, once again both with and against Agamben, if the “West” might not be seen as a form of translational apparatus such as the concept is critically taken up in the philosopher’s 2006 essay, “What is an Apparatus?” The essay concludes with a reflection on the relation between translation and species difference in the context of the new biospheric colonization that characterizes contemporary capitalism.Item Accepting/Rejecting: China’s Discursive Reconfiguration of Zoe for a New Era in Organ Donation(英語學系, 2014-09-??) Melissa LefkowitzIn the Chinese state’s attempt to rectify its organ shortage, an openly acknowledged problem nationwide, it must harness the body as a source of life. Whose bodies, exactly, form the crux of this paper, and it is here that Giorgio Agamben’s work is useful for a discussion that expands beyond a biopolitics centered on disciplines and technologies of power. Drawing upon articles in the U.S. and Chinese media, this paper analyzes the disparate logics inherent in media coverage following the establishment of China’s voluntary organ donation system in 2010. Though conceived at a great distance, Agamben’s bios/zoe dialectic operates as a fitting tool in the examination of an emergent discourse that is evolving in China, one that harnesses a rhetoric centered on value(s), scientific rationalism and charity in order to re‐define zoe(s) and reinforce the legitimacy of the state.Item “Trafficking in Seeds”: War Bride, Biopolitics, and Asian American Spectrality in Ruth Ozeki’s All Over Creation(英語學系, 2013-09-??) Hsiu-chuan LeeTaking a cue from Pheng Cheah’s discussion of nationalism’s paradoxical relation to life and death and his invocation of the idea of spectral haunting (in light of the Deleuzian “nonorganic vitalism”) as the genuine source of life in postcolonial cultures, this article conceives a life-begetting Asian American ethno-politics via a reading of the ethno- and biopolitics represented in Ruth Ozeki’s novel All Over Creation. I argue that All Over Creation intervenes in the discussion of Asian American ethno-politics of life and death not simply because it engages with food politics and advocates agricultural biodiversity, but also because it creates narrative linkages between biodiversity and ethno-diversity. First, by telling the story of a Japanese war bride, All Over Creation brings to the fore Japanese war brides to emphasize their significance as the “ghostly figures”—or “random seedlings”—occupying the margins of both Asian American and white communities. Moreover, the novel introduces “seed-dissemination” as a(n) (agri)cultural logic that makes “Asian American” less a category of hereditary permanence than an avenue for one to generate and become others. All Over Creation spells out affirmative life forces that sprawl from the migratory trajectories of people and seeds (or “people as seeds”)—trajectories that bring disorganizing force to the inherited logic or vertical continuity of both agricultural and ethnic cultural productions with lateral networking and changeable relationships.