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 Untitled(英語學系, 2019-03-??) Ching-ying HsuSituated at the intersection of Lacan, Badiou, and Joyce, this essay interpretsJoyce’s modern version of “Penelope” as a sinthomatic writing, finding thisfemale countersign to be problematic by way of an ethical evaluation of thesinthome as a (singularized) sexual relation and an investigation of Joyce’sbelief in his sinthome. Firstly, I fully acknowledge the merit of sinthomaticeroticism as a repairment of the non- existence of sexual relation in its capacityof maintaining the recognition of the non-existence of the Other and ofauthoring and forging one’s own sexual rapport through the self-inventedsavoir-faire of one’s jouissance. Molly as Bloom’s sinthome-partner isindispensable in offering her participation in the construction of(inter)sinthomatic eroticism. However, upon closer scrutiny, the merits of thisversion of eroticism appear quite limited, for Joyce’s conservative presentationstays near to the cultural symptoms of his time, and, moreover, Joyce’s beliefin his sinthome functions similarly with normal neurotics’ symptoms and lackstruly intersubjective reciprocity. Secondly, my ethical reading takes account ofthe productive tension between “sinthomatic eroticism” and love. I invoke bothLacan’s idea of love as “compensation” of the non-existence of sexualrelationship, and (beyond Lacan) Badiou’s work on love as a way of creativelycarving out what I term “the ethical space of love” as a space (not entirelydisengaged from but) distinct from the psychoanalytic domain of sexual desiresor eros. By doing so, I explore the relatively uncharted ground of thetheorization of true love.Item 形式-生命，情度，與非人類：愛蜜莉迪瑾蓀詩中的普世特異(2016) 李廼澔; Lee, Nai-Hao本論文旨在透過「普世特異」這個概念來評析美國文藝復興女詩人愛蜜莉迪瑾蓀的詩。其中特別以形式-生命，情度，與非人類等概念來討論。論文中所談的「普世」指的並不是普遍的，而指的是絕對而沒有緣由的。而「特異」指的則是在讀者在閱讀迪瑾蓀的詩感知或經驗中所「發生」的(像是一種「事件」)。本論文試圖說明為何人們，尤其是受過批判理論訓練過的人們，會發現迪瑾蓀的詩是如此地「不同」。死亡，這個在她詩中不斷重覆出現的主題，實際上是在我們所熟悉的一切與永生或空無間的過渡點。因此有理論家指出，迪瑾蓀的詩並不符合一般被視為標準卻無疑是有著重重限制的「偉大文學」。事實上我相信迪瑾蓀的詩與當代理論有著密切的關係。在某些方面而言，她的詩甚至預想到了許多當代文學理論的關鍵主題。的確，細讀她的詩就好像在「經歷現存模式中的缺口與未曾提及的」，更甚者，去「重新定義這些模式」。因為我要檢視的是：迪瑾蓀如何能夠在她的詩中啟動和活化其「普世特異」以對抗那一切過度抽象與同一不變的，並且在這些詩中尋找擺脫桎梏而脫身而出的文學「真理」。Item Untitled(英語學系, 2015-05-??) Chien-heng WuThis paper discusses the modalities of emancipation in contemporary theoretical discourses and shows that the persistent critique of the figure of the Two is problematic because it relies on a faulty assumption that a dualistic structure is necessarily metaphysical and therefore unfitting for the discourse of emancipation. My analysis draws on the works of Alain Badiou and Frantz Fanon in hopes of demonstrating the possibility of a non-metaphysical framing of resistance in terms of the Two. Both Badiou and Fanon affirm the prescriptive function of politics and insist that genuine change or decolonization must be of the order of production. For both, the prescriptive function of politics is structured in binary terms, except that its binarism is figured as a subjective Two rather than an objective Two. In this newly configured space of prescriptive politics, political struggle is able to redetermine the initial determination, thereby changing the representational regime governing the world. In the final analysis, to avoid the political ineffectiveness intrinsic to the action/reaction model of resistance, their solution is not to invent a third term but to think the beyond from within theTwo, provided that this Two is radically reconceptualized as the subjective Two.Item Untitled(英語學系, 2015-05-??) Chien-heng WuThis paper discusses the modalities of emancipation in contemporary theoretical discourses and shows that the persistent critique of the figure of the Two is problematic because it relies on a faulty assumption that a dualistic structure is necessarily metaphysical and therefore unfitting for the discourse of emancipation. My analysis draws on the works of Alain Badiou and Frantz Fanon in hopes of demonstrating the possibility of a non-metaphysical framing of resistance in terms of the Two. Both Badiou and Fanon affirm the prescriptive function of politics and insist that genuine change or decolonization must be of the order of production. For both, the prescriptive function of politics is structured in binary terms, except that its binarism is figured as a subjective Two rather than an objective Two. In this newly configured space of prescriptive politics, political struggle is able to redetermine the initial determination, thereby changing the representational regime governing the world. In the final analysis, to avoid the political ineffectiveness intrinsic to the action/reaction model of resistance, their solution is not to invent a third term but to think the beyond from within theTwo, provided that this Two is radically reconceptualized as the subjective Two.