文學院
Permanent URI for this communityhttp://rportal.lib.ntnu.edu.tw/handle/20.500.12235/2
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 Untitled(英語學系, 2017-03-??) Bruce CarrollThis 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.Item Untitled(英語學系, 2015-05-??) Shuling Stéphanie TsaiBy adopting an experimental approach to observe his society in mutation, Zola seeks to conceptualize the status of “homme modern” by enquiring into an inner motive (milieu intérieur) that puts into question critical analysis. This inner motive involves an alterity in the dynamic construction of modern subjectivity. We take La Bête humaine as an example by which to approach Zola’s concept of an inner motive, and we enquire into the notion of “limit” in Deleuze’s interpretation of Zola. In his preface entitled “Zola et la fêlure” (Logique 373), which is dedicated to Zola’s La Bête humaine, Deleuze explains that the term “instinct” actually refers to the immobility that perpetuates a given way of life, or a given mode of being that combines desire, life, labor and language. Deleuze then describes the fracture of modernity as a “cerebral void” that functions as a transmitter between the modes of seeing and speaking. We consider how Deleuze’s reading alters our understanding of Zola’s view of modern man in the 19th century in regard to his ethical relation with himself and with others. We argue that for Zola, the fracture is actually a passage leading to force in the matter (la puissance dans la matière), which is the very structuring force of Life. This fracture should be conceived more in terms of a limit, in which modern man is pushed to confront the alterity (or unknown nature) within himself.Item Untitled(英語學系, 2015-05-??) Shuling Stéphanie TsaiBy adopting an experimental approach to observe his society in mutation, Zola seeks to conceptualize the status of “homme modern” by enquiring into an inner motive (milieu intérieur) that puts into question critical analysis. This inner motive involves an alterity in the dynamic construction of modern subjectivity. We take La Bête humaine as an example by which to approach Zola’s concept of an inner motive, and we enquire into the notion of “limit” in Deleuze’s interpretation of Zola. In his preface entitled “Zola et la fêlure” (Logique 373), which is dedicated to Zola’s La Bête humaine, Deleuze explains that the term “instinct” actually refers to the immobility that perpetuates a given way of life, or a given mode of being that combines desire, life, labor and language. Deleuze then describes the fracture of modernity as a “cerebral void” that functions as a transmitter between the modes of seeing and speaking. We consider how Deleuze’s reading alters our understanding of Zola’s view of modern man in the 19th century in regard to his ethical relation with himself and with others. We argue that for Zola, the fracture is actually a passage leading to force in the matter (la puissance dans la matière), which is the very structuring force of Life. This fracture should be conceived more in terms of a limit, in which modern man is pushed to confront the alterity (or unknown nature) within himself.Item 戴震的氣化人性論(III-III)(2011/08-2012/07) 劉滄龍本計畫以「生成」(becoming)的角度詮釋戴震的人性論與善論。戴震認為先天善性要在後天的經驗學習中發展實現，因此，天性和教養具有互相形塑的內外關係，換句話說：「天性來自於教養」。從「天性來自於教養」的觀點出發，筆者檢視戴震如何在批評宋明儒者的論點中呈顯出他獨特的理論：不斷在生成中實現的人性。Item Narrating Sense, Ordering Nature: Darwin's Anthropological Vision(英語學系, 2012-09-??) Nihad M. FarooqIn this essay, I argue that the recurring themes of perception and the place of the human in the scale of geological time came together for Charles Darwin first in an anthropological context aboard HMS Beagle in the 1830s. Though his primary interests in his early research years were geology and zoology, the foundational influence of the Beagle journey on his burgeoning theories of the human is not to be discounted. I contend that it was Darwin's few but important anthropological observations during this significant 1831-36 excursion, especially of the native inhabitants of Tierra del Fuego, that left the most indelible impression on the young naturalist, and to which he would anxiously return in subsequent years. This is where he puzzled over the seemingly single-generation shift between the three pleasant, Anglicized Fuegians (who, after a three-year British sojourn, traveled back to Tierra del Fuego aboard the Beagle with him) and their "savage" brethren who greeted the ship on the shores of their native homeland. I begin my essay by tracing the foundational influence of language in shaping Darwin's re-vision of the human, as his prose often shifts between the perceptual immersion of the curious naturalist and the ordered prose of a calculating scientist. I then examine Darwin's actual experience with the Anglicized Fuegians, and his perplexity at their eventual "reversion." This is the moment, I argue, when Darwin's theory and gaze begin to focus on the human. Through his exposure to the Anglicized Fuegians and their unassimilated counterparts at home, coupled with the "new way of seeing" and writing that his landscape and experiences demanded, Darwin inaugurates a burgeoning concept of cultural relativity and cultural fluidity, one that eventually enables him-and paves the way for future scholars and practitioners-to link all humans "along the arc of culture."