國際與社會科學學院

Permanent URI for this communityhttp://rportal.lib.ntnu.edu.tw/handle/20.500.12235/9

宗旨-全球視野與在地實踐
在全球化的今天,臺灣身處亞太新興發展區域的樞紐地位,是東北亞及東南亞的節點, 也是傳統與創新兼具的活力島嶼。本院站在這些潮流之上,提供學生全球視野及在地實踐的學習。
目標-培養複語素養與文化能力
本院外籍生占全院學生之四分之一,已是全校外籍學生之二分之一,以提供學生全球視野及在地實踐的學習。全球國際的視野意味著學生要具備複語素養與文化能力,係以美國外語教學學會認定的5C能力,包含:運用語言溝通的能力(Communication)、體認多元文化的能力(Cultures)、貫連其他學科的能力(Connections)、比較不同語言文化的能力(Comparisons)、及學以致用的能力(Communities)。

本院為外籍學生開設相當豐富的華語文化、社會政經、全球管理、跨文化合作、及社會實踐等課程,幫助外籍學生熟悉華人文化與社會,並透過與本地學生一起學習過程,共同建構國際全球視野。除了華語課程外,本院也提供在地學生多種語言的課程,包括英語、法語、德語、西語、日語、韓語及俄羅斯語等。學生亦可連結各獎學金與獎勵措施,申請赴外國知名大學交換或短期留學。

本院透過具「全球視野」特色的各種課程,開闊學生的視野與胸襟;也透過「在地實踐」的各種考察與實習活動,深耕台灣與世界的連結網絡,以達到培育具全球視野與在地實踐之國際人才。
特色-跨文化交織與跨領域學習
為確保學生畢業時具備複語素養與文化能力,本院提供國際華語、東亞文化與政治經濟、歐洲文化與觀光、社會工作、大眾傳播、國際人力資源等多種學程與課程供學生修習,朝跨學科、跨語言、跨文化等多元學習邁進。本院強調跨領域的學習,並分為三個主軸:
華語文教育
培養各專業領域所需之國際華語人才,使其熟習海內外華人社會與文化,並具備跨文化素養與溝通能力,藉此促進區域間的文化交流,進而厚植全球華語文化的軟實力。
區域研究
聚焦東亞與歐洲研究,透過學生至業界或機構或歐洲合作學校的實習與參訪,培育具「文化思想與應用」、「政經與區域發展」 之跨文化教學及研究人才。鼓勵學生赴外交換與國際學術交流。
社會科學
國際人力資源以全英語授課,幫助學生具備全球化職場素養和人力資源專業知能。傳播則培育具新傳播科技產製、分析與決策能力之大眾傳播專業人才。社工以家庭與社會工作領域為主,培育專業社會工作人才,透過多元對話與學習,建構全球化與在地化專業社會工作視野。
學系
華語文教學系
結合數位科技與華語文相關資源進行跨領域研究,培養華語教學與研究人才、促進華語教學專業化與國際化。
東亞學系(政治學研究所)
聚焦東亞,培育「文化思想與應用」、「政經與區域發展」之教學及研究人才。
研究所
大眾傳播研究所
跨越科技、國界與文化之跨界人才。開創新媒體、新思維與新批判之新時代人才。掌握網路資訊社會脈動、領先趨勢思維之前瞻人才。
國際人力資源發展研究所
培育人力資源發展與管理之專業人才。培育國際化與跨文化管理之專業人才。
社會工作學研究所
培育以家庭與社會工作領域為主之專業社會工作人才。整合社會工作理論與實務方法,加強學術與實務互動,訓練具國際視野和多元文化能力專業社會工作人才,建構全球化與在地化專業社會工作實踐。
歐洲文化與觀光研究所
以歐洲文化為經,觀光研究為緯,對歐洲進行全新的通盤研究,培育兼具國際宏觀和深厚人文素養的文化研究與觀光專業人才。
研究中心
全球客家文化研究中心
著重三大方向的研究發展:臺灣客家研究、中國大陸客家研究、東南亞(全球)地區客家研究。
原住民族發展中心
致力於建立原住民族研究知識論,融合及傳承原住民族知識文化之原住民族教育,謀求原住民族與文化之永續發展。
東亞文化與漢學研究中心
努力邁入全球的漢學與文化研究以及與歐美兩洲漢學機構的交流和合作。
社會工作與家庭研究中心
致力於社會工作在家庭相關議題之跨界及跨領域的交流與合作。以及建構社會工作與家庭相關領域之國際視野與本土化專業發展。
僑務政策研究中心
針對我國與其他國家的僑務政策、僑務組織進行研究,提供政府有關僑務工作發展之意見,並與國際上相關學術機構進行合作。

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Now showing 1 - 10 of 25
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    論孔子的宗教觀並略談台灣民間宗教
    (1999-01-01) 潘朝陽; Chao-Yang Pan
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    自然生態觀與牟宗三先生的濡嘉詮釋
    (1998-01-01) 潘朝陽; Chao-Yang Pan
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    康熙時期臺灣社會文化空間:朱一貴事變為軸的詮釋
    (國立臺灣師範大學地理學系, 1997-11-01) 潘朝陽; 池永歆; Chao-Yang Pan
    Towards the end of the Kangxi(康熙)era, the large number of immigrants coming from what today is Fujian and Guangdong provinces gradually created a Chinese pioneer society in Taiwan. The sociocultural spatiality of the Chinese people in Taiwan's Zhonglu( 中路 )and Beilu (北路 )areas at that time can be divided into three domains: A core area consisting of Fucheng (府城 )and the adjacent Taiwan county; a mixed Min (閩 )-and Hakka( 客 )-speaking outlying area from Xiajiadong( 下加冬 ) to Douliumen (斗六門 ); and a mixed Hakka and aboriginal area to the north of Douliumen. The Nanlu (南路 )area was bounded by the lower Danshui River (下淡水河 );on the right bank were Min-speaking settlers, and on the left was the Hakka sociocultural Domain. In terms of sociocultural character, the Chinese in Taiwan at that time were coarse, fickle, lawless, and scornful of educational and cultural pursuits. It was this character that led to several popular uprisings during the Kangxi period. In particular, the Zhu Yigui Riot (朱一貴事變 ), which spread to all areas of Chinese Taiwan, was a typical product of this sociocultural spatiality. Apart from the characteristic sociocultural structure of the Chinese pioneer society in Taiwan, government oppression was the most direct reason for the sudden popular uprising that occurred in the Zhu Yigui Riot. The local sociocultural characteristics provided the chief basis for the rebellion of Zhu Yigui and his followers. This unique basis inevitably displayed a related spatial nature during the course of the uprising. This thesis discusses the sociocultural spatial of Taiwan during the Kangxi period, and uses the Zhu Yigui Riot as a main thread in shedding light on the spatiality content and significance of all stages of the uprising and its suppression. It also describes the spatial structure of the uprising's major events. This thesis seeks to illuminate the concepts that human activities are fundamentally spatial in nature, and spatiality is a mode of human existence. After first describing the characteristics of the sociocultural space of Kangxi-period Taiwan, the thesis then elaborates on the spatial nature of the emergence and course of the Zhu Yigui Riot.
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    大湖地方性的構成:歷史向度的地理詮釋
    (國立臺灣師範大學地理學系, 1996-05-01) 潘朝陽; Chao-Yang Pan
    This article will use "Humanistic Geography", which emphasizes the interpretation of history, as the basic method for further discussion of the placeness of Da-hu. Or, to put it another way, will interpret the "Local Characteristics" of Da-hu, which lies east of "Yi-Hsien", 「隘線」 deep in the "Yi-Ken District"「隘墾區」 of the inner mountains, in terms of local culture and historical development. This article will start with the frontier characteristics of Da-hu, its ecological environment and its former identity as a camphor forest. The "frontier characteristics" discussed in this article are based on descriptions in ancient Chinese texts which report a fear of the Da-hu "border", the negative evaluation of Da-hu from the standpoint of Feng-Shui theory and the argument that the "frontier" should belong to Atayal tribe; not the "Yang-Jan Pu-Di"「養贍埔地」of the Hou Long committee 「後?社」 and the Hsin Gang committee 「新港社」 of the Ping-Pu tribe.(平埔族) Drawing upon ancient Chinese texts & modern scholastic viewpoints, this article will then discuss Da-hu's basic terrain, climate and ecology in order to explain why this area was originally a camphor forest. In line with the above theories, this article will point out that the Chinese land developers used private force to invade Da-hu in search of the vast profit to be obtained from camphor trees. But fierce & bloody conflict with the Atayal tribe was inevitable. The Chinese land developers therefore united with the Ching Dynasty national military forces to conquer the Atayal tribe and successfully complete their invasion of their land. It is therefore the conclusion of this study that the formation of Da-hu placeness was only fully completed after the Chinese, in their pursuit of profit from natural resources, invaded the region and subdued the Atayal tribe through armed force.
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    書院:儒教在地方的傳播形式
    (鵝湖月刊雜誌社, 1995-11-01) 潘朝陽; Chao-Yang Pan
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    從赫特納到沙學浚的地理學本質論
    (國立臺灣師範大學地理學系, 1999-05-01) 潘朝陽; Chao-Yang Pan
    任何一門長遠的學術;必有其悠久的本質論傳統。地理學亦不例外。赫特納首創 區域特性描述詮釋的「地誌論」地理學本質論典範,對本世紀全球地理學界具有深刻的影響, 我國當代地理學之開創和發展,赫氏典範實際產生了重要的意義。對於臺灣現代地理學而言, 沙學浚教授居於開創者重鎮的崇隆地位,他的地理學本質論,明顯歸屬於赫特納的「地誌論」 典範。學術思想的傳承和發揚是重要的,本文的目的即是通過學術思想的源發及承續之脈絡 和內涵的詮釋與釐清,用以彰著由赫特納到沙學浚的地誌論地理學本質論。 地理學本質論牽涉存有論的哲學性依據;地理學是一門科學,也是一門空間之學,本文 指出赫特納的科學觀和空間觀,基本上源發於康德的空間哲學以及新康德主義的雙元性科學 觀念。因此本文先詮釋康德空間論以及新康德學派的科學觀,再詮釋赫特納的地誌論地理學 本質論的科學思想以及其辯證性的空間-區域觀念。 復次,本文點明:沙學浚教授早年求學的時空背景使他深受赫特納地誌論典範的影響; 本文根據沙學浚教授的地理論著之文本,判析其基本的地理學本質論,乃是赫特納的地誌論 地理學本質論典範下的思想系統。 赫特納典範是值得珍貴的,沙學浚地理本質論深受其導引,而本文亦指出另一位重要地 理學者陳正祥教授的地理學本質論,其實亦屬赫氏典範的實踐,本文於此指明對現代臺灣的 地理學之開創而言,沙陳二氏的地理本質論實有其期同源頭。 本文最後特別引釋《孟子》關於「王道仁政」的論述以顯證由赫特納到沙學浚的「地誌 論」地理學本質論的研究進路,實具有「經典」型的永恆性地位,值得我們珍惜貴重,切莫 輕忽。
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    粵東原鄉三山國王崇拜現象:一個文化歷史脈絡的析論
    (國立臺灣師範大學地理學系, 1993-09-01) 潘朝陽; Chao-Yang Pan
    Through the deification by Sheng Tuan-ming—shaman, intellectual, official and local of Eastern Kuangtung--the role of San-shan Kuo-wang as an Eastern Kuangtung local deity is linked with the age-old Chinese tradition of shamanism in the form of a local protective deity possessing a triple-stratum holy space. This triple-stratum holy space centres on the original temple at Lintien, Eastern Kuangtung. The outer stratum is "the whole realm," whose sphere is the government's religious authority. The middle stratum is "the south," as evidenced by pantheistic folk culture. The inner stratum is "the land of Eastern Kuangtung," providing the nourishment of natrue worship to the San-shan Kuo-wang cult. All three strata are permeated by the spirit of shamanism.
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    淺說深度生態學
    (鵝湖月刊社, 1999-04-01) 潘朝陽; Chao-Yang Pan
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    臺灣關帝信仰的文教內涵:以苗栗區域為例之詮釋
    (國立臺灣師範大學地理學系, 1998-05-01) 潘朝陽; Chao-Yang Pan
    This article examines the significance and distribution of Taiwan's "KuanTi (關帝 ) Worship" in the Miaoli Area from the Ching Dynasty until present times. KuanTi is a Chinese deity (originally mortal) revered by both officials and private citizens and employed over the past few hundred years to promote the precepts of Confucianims. Faith in KuanTi has an extremely deep influence over the soul, life and personal morals of the Chinese people. The conquest of Taiwan by Koxinga (國姓爺), unleashed a flood of Chinese immigration to Taiwan, bringing the "KuanTi" to Taiwan where it sank deep roots which only strengthened over time. Local Chinese never lost their faith in KuanTi, even during the severe cultural repression experienced during 51 years of Japanese occupation. The extremely deep influence KuanTi held over daily life, an influence that reinforced Confucian ideals with every visit to the KuanTi Temple, enabled locals to maintain their cultural identity. Without the influence of KuanTi, and the dedication of his earlier follows to establish his faith in Taiwan, Chinese culture would have been overwhelmed during the occupation and Taiwan would have been left a perpetual slave to Japan.