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 柯慈小說《屈辱》中的人類學機器、裸命與例外狀態(2012) 楊皓瑋; Haw-wei Yang《屈辱》是南非作家和諾貝爾獎得主柯慈於1999 年出版的一本具爭議性的 小說。特殊的背景與文中白人老教授所不斷表示被認為是整體白人對於不同種族 的態度是造成其爭議性的主因。《屈辱》設定於南非種族隔離政策與民主之間的 斷層，由於這樣的背景，使得小說中描述的氾濫犯罪與無能警力格外生動寫實。 除此之外，魯芮不斷表達的種族言論的的確確引起了猜疑。一方面，學者們爭論 說魯芮的種族言論實際上是作者本身的看法。另一方面，學者們指出小說中所描 述的景象太過於悲觀。事實上，小說中特殊的背景與對生活在其下的人們之描述 再再指出了現代哲學思考中一個重要的原素—生命。生命政治的議題近年內備受 關注。其中，義大利政治哲學家阿岡本（Giorgio Agamben）所提出的裸命理論 與小說中描繪的極端狀況相應。因此，本論文的目的在於以阿岡本的理論脈絡從 小說中的特殊背景、其所可能帶來的後果與種族的言論中觀察生命政治的面向。 希冀藉由這樣的角度能為這本廣為閱讀的小說帶來一種新的詮釋之道。Item 論柯慈《麥可‧K 的生命與時代》中的悅納異己(2012) 傅莉芳; Li Fang FuJM．科慈一向十分關注社會中被邊緣化的他者，透過書寫邊緣他者與其艱難的處境，科慈實踐了悅納並擁抱異己的作客之道，在作品《麥可‧K的生命與時代》中，科慈也呈現出「悅納異己」此倫理命題的諸多面相。主角流浪漢麥可總是徘徊於許多慈善機構，也一再地接受他人的照顧得以生存，這樣的描寫狀似讚揚了國家機器對於邊緣他者的「悅納異己」，但麥可至始至終抗拒的態度和多次逃離卻反倒呼應了德希德所謂「悅納異己的不可能性」。為探索此不可能性、瞭解為何不可能，筆者分三章討論，並加入現代理論的解析，試圖剖析此作品中關於「悅納異己」的實踐。首先，在古典文學、聖經、希臘羅馬史詩故事與德希達解構理論中，對於「悅納異己」的描寫總能嗅出主客之間的權力角力，此也反應在小說中，麥可總是需要聽令於照顧他的政府慈善組織抑或醫療機關。而在第二章中，為深入瞭解「悅納異己」的實踐與所引發的權謀角力，筆者也將引用傅科對於權力系譜學、生命政治、醫療發展史的研究，剖析麥可在醫療院所中，如何在醫病、主客間「悅納異己」的醫療行為下，被醫療知識體系轉化為正常、健康的勞動力。而在第三章中，筆者透過傅科與阿岡本關於生命政治的研究，討論科慈小說中關於集中營地中，政府官員對於麥可「悅納異己」的實踐，也就是說，在《麥可‧K的生命與時代》中，「悅納異己」已淪為政府拉攏異己、並試圖改造、吸納邊緣他者的生命政治手段，這樣關於「悅納異己」的描寫也證實了德希達所謂的「悅納異己的不可能」。Item 無限趨近：論柯慈《麥可•K的生命與時代》中的遁逃路線(2012) 成悅滋; Yue-zi Cheng本論文藉由義大利當代哲學家阿岡本的生命政治和神學政治的視角，嘗試探討JM•柯慈小說《麥可•K的生命與時代》中例外狀態下的脫困之道，並析辨故事主人翁的基進被動性如何帶來彌賽亞的救贖，以重新思考麥可•K作為一個弱化的彌賽亞所具有的政治性。本論文開始於一段坎尼爾伍斯(Kenilworth)營地醫務官對麥可•K逃脫的描述：麥可•K藏匿的菜園不在任何地方，卻也在任何地方(nowhere and everywhere)；他逃，但也不逃。這般的遁逃正是阿岡本挪用德勒茲和瓜塔里的逃逸路線所強調的「不逃往他處的內部逃逸」(a flight with no elsewhere)。阿岡本的思想縱橫於律法、政治、歐陸哲學、宗教、文學等範疇，集中營和裸命則是他反思當今政治現狀的範型。本文企圖揉合阿岡本的《神聖之人》、《潛在性》和《餘留時間：羅馬書注疏》，覓尋貫穿他思想脈絡的核心，作為理論展演的根基，並主張麥可•K的遁逃路線踐履了阿岡本暗示的政治出路。此閱讀策略除了顛覆早期評論對麥可•K所持的偏狹思維外，同時也迥異於近期研究所希冀的一個美好新世紀的來臨。誠如阿岡本詮釋聖徒保羅的現下時間(honyn kairos, the time of now)，以及他所側重班雅明式的彌賽亞觀：每一個當下(Jetztzeit, now-time)都充滿了彌賽亞時刻的碎片。麥可•K作為一位逃脫藝術家，他不是等待彌賽亞的來臨，而是參與斡旋其中，進行權力結構的位移和翻轉。 第一章著眼於小說和理論的互文比較，鋪陳阿岡本拓樸化例外狀態的理念，並進而提出此一命題：麥可•K遁逃於生命政治的莫比氏環的結構場域，其關聯著律法和生命互為滲透的複雜性。第二章引介漸近線的原理，主張麥可•K不單單螫伏於不實現的純粹潛能之中(potentiality to not-be)，他體現的無限趨近(always almosting)，是同時快要實現，卻總是還沒有的潛能(potentiality always not yet to-be)。第三章討論「使不運作」或「閒怠無為」(inoperativity)。我探索麥可•K何以讓自己成為不是(Hōs mē, as not) 麥可•K的源由。藉由微型調整，麥可•K逆反了原本的例外狀態，帶來了彌賽亞時刻。而他的基進被動在完滿實踐律法時也中止了律法。結論再次觸及阿岡本所關注的既定再現框架的還原，呼籲拆卸其中武斷連結的論點，與德希達共在(being-with)的倫理向度有異曲同工之妙。Item Humans among the Other Animals: Planetarity, Responsibility, and Fiction in Disgrace and Wolf Totem(英語學系, 2014-09-??) Duncan McColl ChesneyThis paper stages readings of several fictional and non-fictional explorations of the relation of man and animal, of limits, obligations, and sympathy, as well as larger ecological questions around creatureliness and planetarity. I argue for a reassessment, via Agamben’s by now familiar gloss on Heidegger’s discussion of the animal, of an ineradicable creatureliness internal to the human, and then show what coming to terms with this means more broadly in ethical life. Finally, I insist on the role of fiction in the training of the imagination, a priming for the sort of ethical experience essential to good or right life.Item Zones: Beyond the Logic of Exception?(英語學系, 2014-09-??) Brett NeilsonOver the past five decades the proliferation of economic zones has been crucial to the emergence of Asian economic power. With historical precedents in ancient free ports, pirate enclaves, and colonial concessions, zones have become crucial spaces of labor and production. They are sites in which globalized forms of capital and logistics interact with populations and administrative bodies to augment the conditions for profit-making and accumulation. How are we to understand the political and legal constitution of zones? In an important sense they are spaces of exception since states create them by sectioning off locations in which foreign investors enjoy exemptions to law and other forms of normative regulation. These exceptions, however, are often established by normative means and are almost always partial. Exceptional forms of rule in zones tend to exist alongside domestic civil laws, opportunistic applications of international law, and diverse norms and standards promulgated by corporate actors. Zones can at once be spaces of exception and spaces saturated by competing norms and calculations. They are strategic sites in which to test the applicability of Agamben’s work on sovereignty, exception and governmentality to the contemporary Asian context. Mindful of the plurality of zones across Asia, the paper highlights mutations in these forms of power to explore how zones disarticulate jurisdiction from territory, produce new kinds of laboring subjects, and prompt processes of spatial and social reorganization.Item The Immunity Paradigm’s Contradictory / Complementary Facets(英語學系, 2014-09-??) Rada IvekovićImmunization, a protocol for hammering identities and national, sexual, racial or class differences, is also a “creative” border-multiplying game. It can, but need not, revert against oneself (as autoimmunity), while it was meant to protect from the other. It is ambiguous. Extreme immunization is suicidal (because murderous), yet immunity is also vital, in a balance or percentage impossible to theorize. It is a matter of cognitive choice as well as, for Agamben, some kind of epistemological and “testimonial” ethics. While forms of immunization against others multiply from within society or from within the “camp” (as the pattern of society in Agamben’s parlance), the citizenship/ representation pattern is depoliticized i.e., subjected to immunity. The present paper argues that such depoliticization has become particularly visible since the “end” of the Cold War. Is immunity equilibrium for the community possible? The paper tests some such models with regard to Asia since 1989, articulated in politics and spelt out by some western philosophers, including Agamben, regardless of whether they actually mention Asia or not: the “with regard to Asia” aspect is here the clue for reading them, that against which they are probed. How much of the other (in this case, Asia) do they miss out? How much is left to the “politics of the people”? How much does “governance’s” democratic empty formalism enforce from above?Item Form-of-Life between the Messianic As Not and the Hypothetical As If(英語學系, 2015-03-??) Chien-heng WuThis paper takes Agamben’s conceptualization of form-of-life as its point of departure and situates this idea within the larger context of Agamben’s philosophy. Agamben diagnoses our contemporary political crisis and searches for a mode of existence where life would remain inseparable from its form: in this way he offers both a compelling analysis of sovereign power and a redemptive hope. However, it is not clear to what extent his notion of messianic redemption corresponds to that of political emancipation, for the register of change in Agamben’s political philosophy is framed exclusively in ontological terms, leaving the coming politics in a suspended sphere of pure mediality which subordinates questions concerning political contestation and material transformation. My contention is that an ontological politics modeled on potentiality proves a necessary yet insufficient ground for thinking political emancipation. It therefore behooves us to explore ways in which we can build on Agamben’s insight, but take it in a different direction and place it on a different level of analysis. The argument of this paper is that, rather than seeing the condition of possibility of change as being equivalent to change itself, we need to think the ethical exigency (in the form of the messianic as not) and the political dissensus (in the form of the hypothetical as if) together as forming a dialectic—such that ethics and politics are made in service of each other, not in place of each other.Item Out of the Biopolitical Double Bind(英語學系, 2011-09-??) Hung-chiung LiAgamben’s theorization of biopolitics highlights the immanent structure of modern political power. Politics no longer maintains an external position of transcendence over life; rather, what emerges is an immanent double bind in which life and politics interpenetrate each other. Following his account and enlisting Žižek and Badiou, this essay aims to clarify how Agamben’s ontopolitical “unworking”(désoeuvrement) can deactivate this biopolitical power. The first part of this essay delineates the structure of this double bind and emphatically depicts the subject’s identificatory participation in bringing biopolitics into existence. The second part elucidates the two sides of “universal singularity” and centers on Agamben’s elaboration of Benjamin’s concepts of “singular inversion” and “real state of exception.” In light of Žižek’s criticism of Agamben’s lack of a theory of the subjective act, the last part attempts to find the contour of such theory in him. Agamben’s concepts of the “non-non-Jew” and “unworking” are expounded and brought into connection with Žižek’s conceptualization of “parallax” and “subtraction.” Furthermore, this part seeks to show how unworking or “sabbatism”can induce a singular mode of subjectification, how the sabbatical praxis of no-exception can untie the double bind between life and power, and how life beyond this biopolitical aporia can be envisaged.Item Managing the Unmanageable: Agamben’s The Kingdom and the Glory and the Dance of Political Economy(英語學系, 2014-09-??) Anthony Curtis AdlerWhile The Kingdom and the Glory addresses the specifically economic dimension of modern biopolitical forms of governmentality, it goes even farther than earlier volumes of Homo Sacer in obscuring the specific dynamic of modern capitalism. Rather than simply challenging Giorgio Agamben’s conclusions from an external perspective, the following paper proposes an immanent, “deconstructive” critique, showing that Agamben’s neglect of the problem of “economic value,” and of its close filiation to the circular movement of glory, is intimately related to his attempt, through the signature, to effectively neutralize the Derridean play of the signifier. While Agamben introduces the signature alongside the example as a second, economic-theological rather than political-theological paradigm for understanding paradigmicity as such, he seeks to stabilize the relation between the two. Contesting such stabilization, this paper develops a logic of surplementarity, positing the impossibility of keeping the “play of the signature” from disrupting the ideality of semantic value. Special attention will be given to Agamben’s tendency, neglecting the relation between oikonomia and dance, to identify the “acclamatory” aspect of glory with song alone. Thus he seeks to understand the economy as ordering into unison, rather than as a more complex, differential relation of singularities. This goes hand in hand with the failure to address the graphic, chrematistic dimension of modern capitalism. But it is ultimately when, turning to Hölderlin, he stresses the “national” essence of poetry, that the full consequences of his suppression of dance emerge. Attending to the role of dance in Hölderlin will nevertheless suggest another way to think the glorious economy.Item Aestheticization of Post-1989 Neoliberal Capitalism: From the Forms of Life to the Political Uses of Bodies(英語學系, 2015-03-??) Joyce C. H. LiuThis paper addresses the question of bio-politics that regulates and shapes people into different forms of life in today’s societies, particularly in the post- 1989 neoliberal capitalist conditions that we can observe in China. I call it the aestheticization of neoliberal capitalism. My concern in this paper is with the aestheticization of the neoliberal capitalism that was manipulated and executed by the contemporary States. I shall discuss the double cycle of the use and consumption of bodies in the artistic labor through my reading of a contemporary Chinese artist Xu Bing (徐冰 1955- ). The primary process of the uses of the bodies by the State, the polis, took us to the question of the forms of life under the dictate of the political economy as discussed by Giorgio Agamben, and the question as to how and why human life, through the uses of bodies, is shaped, measured, calculated, regulated and processed into various forms of life. In order to think the power of life or the potential of life that would not be always already administered and distributed according to the reason of the polis, I juxtapose François Jullien’s formulation of the concept of shi (potential, inclination, tendency) that he derived from classical Chinese philosophy with the Western concept of potentia/potestas as well as from the ancient Chinese philosopher Zhuangzi; and I discuss the possibility of a new critical and political use of body through the politics of aesthetics as this possibility presents itself in Xu’s work.