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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Item 中華文化的臺灣本土(鵝湖月刊社, 2004-06-01) 潘朝陽Item 臺灣關帝信仰的文教內涵(國立臺灣師範大學地理學系, 1998-05-01) 潘朝陽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.Item 地方儒士興學設教的傳統及其意義--以臺灣為例的詮釋(東方人文學術研究基金會 中國哲學研究中心, 1996-12-01) 潘朝陽Item 康熙時期臺灣社會文化空間(國立臺灣師範大學地理學系, 1997-11-01) 潘朝陽; 池永歆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.Item 臺灣民俗宗教分佈的意義(國立臺灣師範大學地理學系, 1986-03-01) 潘朝陽Item 康熙時期臺灣社會文化空間(地理學系, 1997-11-??) 潘朝陽; 池永歆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.Item 臺灣民俗宗教分佈的意義(地理學系, 1986-03-??) 潘朝陽Item 臺灣關帝信仰的文教內涵(地理學系, 1998-05-??) 潘朝陽This article examines the significance and distribution of Taiwan's"KuanTi (關帝 ) Worship" in the Miaoli Area from the Ching Dynasty until presenttimes. KuanTi is a Chinese deity (originally mortal) revered by both officialsand private citizens and employed over the past few hundred years to promote theprecepts of Confucianims. Faith in KuanTi has an extremely deep influence overthe soul, life and personal morals of the Chinese people. The conquest of Taiwanby Koxinga (國姓爺), unleashed a flood of Chinese immigration to Taiwan,bringing the "KuanTi" to Taiwan where it sank deep roots which only strengthenedover time. Local Chinese never lost their faith in KuanTi, even during thesevere cultural repression experienced during 51 years of Japanese occupation.The extremely deep influence KuanTi held over daily life, an influence thatreinforced Confucian ideals with every visit to the KuanTi Temple, enabledlocals to maintain their cultural identity. Without the influence of KuanTi, andthe dedication of his earlier follows to establish his faith in Taiwan, Chineseculture would have been overwhelmed during the occupation and Taiwan would havebeen left a perpetual slave to Japan.