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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    格雷群像：文化翻譯視野下的譯本研究
    (2006) 杜欣欣; Hsin-hsin, Tu
    本文擬以文化翻譯研究途徑探討同一作品在特定譯語環境下生成的各種譯本，藉以描述翻譯現象之共時性與同時性，並瞭解從原文到譯文生產過程中的文化協商機制。研究材料為王爾德(Oscar Wilde)作品The Picture of Dorian Gray及該書在台灣的六個譯本：首先在第一章裡頭分析原文內容與寫作特徵，找出翻譯上可能遇到的困難點，然後於第二章評論各家譯文所形塑的各種文本形象。接下來第三章的焦點將轉移到《杜連魁》，借用列維(Jiři Levỳ)翻譯決定過程模式，分析王大閎的「情境移轉策略」客觀性為何，又其「譯寫」是否逾越社會文化背景迻譯的權限。第四章裡帶入勒斐維爾(André Lefevere)的文化翻譯視野來分析前一章析離出《杜連魁》隱含的譯者專斷，從權力、贊助人、意識型態、詩學觀審視王大閎如何在七零年代臺灣社會現實情境中構築《杜連魁》的文本情境，而這部實驗性的譯文又如何透過「譯/異文化」來確立本身的主體性。最後為全文總結。
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    Postcolonial Redemption: Agamben’s Thought as Transformative Chrēsis
    (英語學系, 2014-09-??) Simone Bignall
    Contemporary Continental Philosophers frequently take the Holocaust as a point of departure. While their concern to investigate the conceptual operations underwriting the attempted annihilation of Europe’s internal Others is undeniably important, it is troubling how far less attention has been given to the colonial violence waged upon Europe’s external Others, and to the role played by philosophy in its justification and process. This general neglect on the part of Continental Philosophy to address reflexively its own past uses and imperial inclinations is all the more troubling because European colonization has a continuing legacy. Australia, for example, comprises an imposed settler society that remains unreconciled with the Indigenous peoples it displaced. Is this problematic colonial history of European thought redeemable, and if so, then what might constitute a postcolonial redemption of Continental Philosophy? Giorgio Agamben is one Continental thinker who has devoted significant attention to a notion of “redemption,” which is realized in an ethos of practice that he theorizes in terms of Pauline chrēsis, or “transformative use.” However, the relevance of Agamben’s concepts in non-Western situations is unclear, since he insists that his most influential paradigms apply only to Western political contexts and to the internal operation of European forms of political exception. I engage with the apparent insularity of Agamben’s Eurocentric Philosophy by testing whether his concepts and paradigms are “useful” for thinking about postcolonial justice in Australia.