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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    Postcolonial Redemption: Agamben’s Thought as Transformative Chrēsis
    (英語學系, 2014-09-??) Simone Bignall
    Contemporary Continental Philosophers frequently take the Holocaust as a point of departure. While their concern to investigate the conceptual operations underwriting the attempted annihilation of Europe’s internal Others is undeniably important, it is troubling how far less attention has been given to the colonial violence waged upon Europe’s external Others, and to the role played by philosophy in its justification and process. This general neglect on the part of Continental Philosophy to address reflexively its own past uses and imperial inclinations is all the more troubling because European colonization has a continuing legacy. Australia, for example, comprises an imposed settler society that remains unreconciled with the Indigenous peoples it displaced. Is this problematic colonial history of European thought redeemable, and if so, then what might constitute a postcolonial redemption of Continental Philosophy? Giorgio Agamben is one Continental thinker who has devoted significant attention to a notion of “redemption,” which is realized in an ethos of practice that he theorizes in terms of Pauline chrēsis, or “transformative use.” However, the relevance of Agamben’s concepts in non-Western situations is unclear, since he insists that his most influential paradigms apply only to Western political contexts and to the internal operation of European forms of political exception. I engage with the apparent insularity of Agamben’s Eurocentric Philosophy by testing whether his concepts and paradigms are “useful” for thinking about postcolonial justice in Australia.