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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    從歐威爾《一九八四》中譯本看政治意識形態對文學翻譯的影響
    (2011) 李明哲
    以色列學者埃文．佐哈提出的多元系統論認為，在一個特定的文學系統內，若某一文學正「經歷某種危機或轉折點，或出現文學真空」時，翻譯文學將成為接近系統中心的主要活動，經過與譯入語其他並存系統（如政治、經濟、社會文化）產生連繫，從而採取特定的規範、行為和政策，並發揮預設之功能（例如為政治意識形態服務）。英國翻譯理論家赫曼斯率先將「操縱」觀念導入翻譯行為的研究，認為所有翻譯都是為了服務某種目的而操縱原文。原籍比利時的勒菲弗爾(André Lefevere)則進一步將翻譯研究納入改寫及折射(refraction)的範疇。他指出翻譯為文學作品所樹立的形象，主要受到譯者或贊助者的意識形態和主流詩學所宰制。這類被統治階層接受並視為合法的經典化文學(legitimate& canonized literary repertoire)，往往與歷史上的重大事件或特殊的時空背景擁有密不可分的關係。 「反共文藝」是五○年代臺灣主流文學勢力極力吹捧的文化霸權。以孫中山三民主義思想為主軸的政治意識形態逐漸在臺灣文化多元系統中佔據統治地位。英國作家喬治．歐威爾完成於一九四八年的《一九八四》所捍衛及反對的價值觀雙雙相容於當時國民黨政府及美國政府的政治利益，因此臺灣的中譯本很快就於一九五○年問世。本文設定的主要目標，乃援引勒菲弗爾的翻譯改寫理論，探討《一九八四》的中譯本如何經由刪節、改寫、淡化、濃縮等手法，以符合臺灣五○年代主流政治意識形態設定的文藝政策。
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    (英語學系, 2017-03-??) Bruce Carroll
    This article redresses an oversight in current eco-theory that offers no means for revising still-persistent conceptions of nature and the natural. It proposes an ecologizing mode of analysis as one corrective. Throughout the essay is an attempt to redeem the human, the artificial, and with them, the city. The argument discovers along the way that in order to profess its non-existence, one must name and thus reify nature, a linguistic curiosity that makes clearer the extent of nature’s ideological reach. This reflexive foil should be taken into consideration by those who find the persistence of nature troubling to the future of eco-theory and eco-awareness.
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    The Reception of George Orwell in Taiwan
    (英語學系, 2014-05-??) Te-hsing Shan
    The popularity, reputation, and influence of Georage Orwell at home and abroad remain phenomenal more than sixty years after his death. In comparison with other foreign literary masters or popular writers, Orwell's reception in Taiwan, with the many different translations and paratexts of Nineteen Eighty-Four and Animal Farm, has been exceptionally warm, long-standing, even “Orwellian.” This phenomenon has much to do with Taiwan's unique historical background, especially its geopolitical context and ideological position in the Cold War. If translation is an afterlife, as Walter Benjamin's famous metaphor gose, we cannot but wonder about Orwell's afterlife in Taiwan─a self-proclaimed bastion of anti-communism during the Cold War and a unique country in the Sinophone world. This paper mainly focuses on the translations and representations of Orwell's Nineteen Eighty-Four and Animal Farm in Taiwan over the past six decades. Whereas the former has often been read as yuyem, meaning both “prophecy” and “allegory,” the latter has been read as political fable and children's literature, thus extending the author's readership to schoolchildren. There have been two periods of particularly heightened interest in Orwell: one in the 1950s and the other around 1984. In addition to tracing representative translations of Nineteen Eighty-Four and Animal Farm over the years, this paper discusses how Orwell and his works have been represented by translators, publishers, writers, critics, and intellectuals alike. Taken together, they have made Orwell one of the most popular and respected foreign writers in Taiwan.