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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    異端者將永駐亡者之群：探討艾德蓋恩案子中的不死
    (2024) 林依文; Lin, Yi-Wen
    艾德·蓋恩 (Ed Gein)，這位二十世紀臭名昭彰的連環殺手，成為《驚魂記》、《沉默的羔羊》及《德州電鋸殺人狂》等眾多改編作品的重要靈感來源。雖然已有許多學術討論探討蓋恩對小說和電影的重大影響，但對其個人歷史的分析卻仍然缺乏。因此，本論文旨在透過不死的概念深入探討蓋恩的生活，以揭示他人性的一面及他與社會的疏離感。首先，我通過弗里德里希·尼采的虛無主義框架，探究蓋恩的家庭背景及其心理演變。這種探索使讀者能夠更好地理解蓋恩在其罪行背景下的人性。接下來，我研究蓋恩與死亡之間的矛盾關係，探討他對死亡的同時否認與接受，這突顯了社會對死亡的共同恐懼和迷戀。最後，我深入探討社會如何將蓋恩變成「牲人」(homo sacer)，一個可以被任何人不受懲罰地殺害但不能在宗教儀式中被獻祭的角色。通過這些多層次的分析，我從其心理和社會角度展示了蓋恩的不死身份。這樣一來，我揭示了普遍的人類焦慮和欲望，同時探討社會排斥與接受的流動。
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    (英語學系, 2015-05-??) William Franke
    My contention is that apophatic or negative theology is a classic tradition of interpretation of what Agamben is (not) talking about but of what is silently manifest in the phenomena he analyzes. Negative theology happens to be lucidly revealing of the logic of exception that the political-juridical history reconstructed by Agamben also reveals. I advocate negative theology as a model for understanding Agamben’s logic of exception because it has a certain precedence historically and serves as matrix for later, more secularized forms of thinking. It is itself a decisive first step on the path of secularization. It remains conversant with both theology and its negations—and precisely negation is foundational for so many distinctively modern approaches to reality. Yet apophatic postures of thinking are most natural to Asian philosophical and religious traditions. Deeply probing apophatic insight has been developed from earliest times in Asian currents of culture such as Taoism, Advaita Vedanta, and Mahayana Buddhism. The not very well acknowledged apophatic thrust of Agamben’s thinking is thus one axis aligning it with the Asian traditions that are generally excluded from his otherwise exceptionally wide-ranging interests and allusions. I maintain that exposing apophatic thinking as the underlying (a)logic and driving inspiration of Agamben’s thinking shows him to be in unexpected proximity with millennial tendencies of thought running deep in Asian philosophy and culture. Fittingly, the deep and far-reaching significance of Agamben’s own work is thereby revealed by what it ostensibly excludes—or at least leaves largely out of account.
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    The Crime of Indistinction?
    (英語學系, 2012-03-??) Han-yu Huang
    The undead is a crime against the religious and the sacred; it always troubles our received topologies and distinctions between body and soul, life and death, culture and nature, the human and the nonhuman, animate and inanimate,organic and inorganic, etc. It has always been preoccupying, or haunting, writers and thinkers in the fields of philosophy, ethics, theology, and literature. Especially in contemporary biopolitical discourse, where the conditions andessence of life are fervently debated, problematized, and rethought, the undeadcomes to the fore and calls for our critical attention. This paper begins with abrief critical review of Hannah Arendt’s contribution to biopolitical discourse.By way of some psychoanalytic perspectives, I explicate how the “strangelogic of the undead” works in such signature Agambenian categories as the“threshold” and “zone of indistinction,” and in the context of the saturation oflife in the political field. Then, I turn to the homo sacer and the Muselmannwho, as figures of the undead, inhabit the threshold of political life and barelife, and embody the zero degree of humanity as beings that have beendeprived of human communitarian and identitarian registers, while opening asite where new ethical material might appear. The last part of this papercarries the logic of the undead a step further in order to address Agamben’sintervention in contemporary theological theories, and his contribution to thepolitics of emancipation and redemption through his revitalization of Paul andmessianic thinking.
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    Untitled
    (英語學系, 2015-05-??) William Franke
    My contention is that apophatic or negative theology is a classic tradition of interpretation of what Agamben is (not) talking about but of what is silently manifest in the phenomena he analyzes. Negative theology happens to be lucidly revealing of the logic of exception that the political-juridical history reconstructed by Agamben also reveals. I advocate negative theology as a model for understanding Agamben’s logic of exception because it has a certain precedence historically and serves as matrix for later, more secularized forms of thinking. It is itself a decisive first step on the path of secularization. It remains conversant with both theology and its negations—and precisely negation is foundational for so many distinctively modern approaches to reality. Yet apophatic postures of thinking are most natural to Asian philosophical and religious traditions. Deeply probing apophatic insight has been developed from earliest times in Asian currents of culture such as Taoism, Advaita Vedanta, and Mahayana Buddhism. The not very well acknowledged apophatic thrust of Agamben’s thinking is thus one axis aligning it with the Asian traditions that are generally excluded from his otherwise exceptionally wide-ranging interests and allusions. I maintain that exposing apophatic thinking as the underlying (a)logic and driving inspiration of Agamben’s thinking shows him to be in unexpected proximity with millennial tendencies of thought running deep in Asian philosophy and culture. Fittingly, the deep and far-reaching significance of Agamben’s own work is thereby revealed by what it ostensibly excludes—or at least leaves largely out of account.
  • No Thumbnail Available
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    The Crime of Indistinction?
    (英語學系, 2012-03-??) Han-yu Huang
    The undead is a crime against the religious and the sacred; it always troubles our received topologies and distinctions between body and soul, life and death, culture and nature, the human and the nonhuman, animate and inanimate,organic and inorganic, etc. It has always been preoccupying, or haunting, writers and thinkers in the fields of philosophy, ethics, theology, and literature. Especially in contemporary biopolitical discourse, where the conditions andessence of life are fervently debated, problematized, and rethought, the undeadcomes to the fore and calls for our critical attention. This paper begins with abrief critical review of Hannah Arendt’s contribution to biopolitical discourse.By way of some psychoanalytic perspectives, I explicate how the “strangelogic of the undead” works in such signature Agambenian categories as the“threshold” and “zone of indistinction,” and in the context of the saturation oflife in the political field. Then, I turn to the homo sacer and the Muselmannwho, as figures of the undead, inhabit the threshold of political life and barelife, and embody the zero degree of humanity as beings that have beendeprived of human communitarian and identitarian registers, while opening asite where new ethical material might appear. The last part of this papercarries the logic of the undead a step further in order to address Agamben’sintervention in contemporary theological theories, and his contribution to thepolitics of emancipation and redemption through his revitalization of Paul andmessianic thinking.