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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    (英語學系, 2015-05-??) Shuling Stéphanie Tsai
    By 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.
  • No Thumbnail Available
    Item
    Untitled
    (英語學系, 2015-05-??) Shuling Stéphanie Tsai
    By 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.