遠古人類的生活領域總是離不開山巔水湄，文明的進展促使原始散居的人們逐漸形成聚落、城鎮，人口越加集中的結果，「自然」這一心靈原鄉反而日漸失落，形成一條難以回溯的鄉愁。雖然如此，「自然」仍是文學創作取材的重要來源，《小雅‧采薇》云：「昔我往矣，楊柳依依；今我來思，雨雪霏霏。」王夫之《薑齋詩話》評論道：「以樂景寫哀，以哀景寫樂，一倍增其哀樂。」比興的表現方法，或譬喻，或象徵，景物實為人情所生，為人所用。陸機〈文賦〉嘗言：「遵四時以歎逝，瞻萬物而思紛。悲落葉於勁秋，喜柔條於芳春，心懍懍以懷霜，志眇眇而臨雲。詠世德之駿烈，誦先人之清芬。遊文章之林府，嘉麗藻之彬彬。慨投篇而援筆，聊宣之乎斯文。」世俗的羈絆促使魏晉文人名士寄情山野，崇尚自然，徜徉其間，超然物外，藉景以抒懷，故世有以陶、謝並稱為美。對此心靈原鄉的追尋、山林田園的歌頌終究只是傳統中國文學中重要的一頁，好讓騷人墨客抒發胸臆，一吐為快罷了！
隨著文明的進展，工業、科技的極致追求常常伴隨著土地的超限利用，自然生態環境首當其衝，影響在所難免。人類與環境相抗衡，消耗自然資源、擴張生活領域的結果，換來的卻是難以挽回的破壞。現代人感慨失去心靈原鄉的同時，生態意識逐漸受到啟蒙，環境保護、環境權等觀念亦隨之崛起，成為現今自然生態書寫所側重的面向。自然生態是指特定環境中生物彼此交互作用的體系，人類僅僅只是此一體系的部分，但是絕對不是整個體系的核心。過度以人類自我為中心的思考模式及其衍生的作為，終將排擠其他生物的生存空間，導致整個生態的改變，甚而覆滅，現代復育自然生態觀念的興起，即是對於文明過度發展後的省思與補救。此刻，人與自然之間相互依存的態勢，至為明顯。現代文學創作者已然意識到無法將人類置身於自然環境之外，需要以更積極的作為，藉由文學傳達生態保育的觀念，喚醒公眾對於自然環境的良知。吳明益曾言：「『自然』不再只扮演文學中襯托、背景的位置，而成為被書寫的主位。」放棄以人類為核心的思考模式，以客觀的角度重新檢視人類與自然的關係，正是現代自然書寫的積極意義。
本學期選文涵蓋了近30年來，台灣生態環境的所面臨的衝擊與因應的方法，作家們在嘗試與摸索中逐漸確立目標，然而，未來仍是漫漫長路。透過文學的閱讀，讀者得以認識所處的環境與面臨的課題，進而匯集共識，思考環境議題的未來走向。

The areas of life in ancient people were always unable to leave the mountains and rivers. The progress of civilization prompted the primitive scattered people to gradually form settlements, towns, and the population was increasingly concentrated. "Nature" this spiritual country has become increasingly lost, forming a country that is difficult to go back. Even so, "nature" is still an important source of literary creation. "Xiao Ya Cai Wei" says: "I went there in the past, and the willows were swaying; now I think about it, and the rain and snow are drizzling." Wang Fuzhi's "Yingling Poems" commented: "Write sorrow with the scenery, and write sorrow with the scenery, double the sorrow." The expression method of comparing happiness is either a metaphor or a symbol, and the scenery is actually born of human feelings and used by people. The "Wen Qi" said: "Four times, I will pass by, look at all things and think about it. I am sad about the fallen leaves in autumn, I like the soft leaves in the fragrant spring, my heart is filled with frost, my ambition is filled with clouds, and my ambition is filled with clouds. I appreciate the virtuousness of the world, and I appreciate the savor of the ancestors. I travel to the forest house, and I appreciate the politeness of the polite algae. I am glad to write articles and support the pen, and I talk about it as a politeness." The secular philosophical sect prompted the literati and famous scholars of Wei and Han to express their feelings for the mountains and fields, admire nature, wander around, transcend the things, and use the scenery to express their feelings. Therefore, the world calls pottery and thanks to be beautiful. The pursuit of this spiritual land and the songs of mountains, forests and fields are ultimately just an important page in traditional Chinese literature, which makes the enthusiastic poets express their feelings and speak out quickly!
With the progress of civilization, the ultimate pursuit of industry and technology is often accompanied by the excessive utilization of land. The natural ecological environment is at its best, and the impact is difficult. The result of humans competing with the environment, consuming natural resources and expanding the life area is difficult to recover. While modern people lament that they have lost the spiritual land, ecological consciousness is gradually being awakened, and concepts such as environmental protection and environmental rights have also risen, becoming the focus of today's natural ecological writing. Natural ecology refers to the system in which organisms interact with each other in a specific environment. Humans are only part of this system, but they are definitely not the core of the entire system. The overly human self-centered thinking model and its derived actions will eventually dispel the living space of other organisms, leading to changes in the entire ecology and even overturning. The rise of modern rejuvenation of natural ecology is the reflection and rescue of civilization after the excessive development. At this moment, the interdependence between man and nature is obvious. Modern literary creators have realized that they cannot put humans outside the natural environment. They need to use more intense actions to generate the concept of conservation through literature, so as to awaken the public's conscience about the natural environment. Wu Mingyi once said: "Nature no longer only plays the role of the position of support and background in literature, but becomes the main position of being written in books." Giving up the thinking mode with human beings as the core and re-examine the relationship between human beings and nature from an objective perspective is the most important meaning of modern natural writing.
The selection of this period covers the impact and response methods faced by Taiwan's ecological environment over the past 30 years. Writers have gradually set goals in their trials and explorations. However, the future is still a long way. Through literature reading, readers can understand the environment and the topics they face, and then combine them and think about the future direction of the environment topics.

一、教學目錄：
1.提高修課者對古典文學較廣泛之欣賞能力。
2.側重人文薰育，藉作品尚友古人，期收以義役利之效。
3.加強文字傳達情思之能力。
二、授課內容：
1.範文的賞析
(1.)作者：簡要介紹作者生平，文學成就、作品風格等。
(2.)題解：闡釋題意，說明文章性質及大旨、旁及創作動機、寫作背景。
(3.)課文：從語言層面入手，並兼顧文章藝術性、思想性。
(4.)注釋：以貫通文意，有助閱讀為原則。
(5.)研析：從語言、經驗、思想三個層面加以探析。
2.應用文的學習
(1.)新式書信：中式、西式信封的寫法、親友函件的結構。
(2.)公文：分述的種類、格式、結構與作法、公文的處理程序等，著重「簽」和「函」稿的寫作。
三、期望學生通過程課學習之後，能習得文學基本鑑賞能力和閱讀力；另外，對公文有基本認識及對「簽」、「函」稿有初略的寫作能力。

1. Teaching Directory:
1. Improve students' ability to appreciate classical literature in a wide range.
2. He valued humanistic education and used his works to admire the ancients, and hoped to receive the effect of volunteering and profit.
3. Strengthen the ability to convey emotions through words.
2. Course content:
1. Analysis of the text
(1.) Author: It is necessary to introduce the author's life, literary achievements, work style, etc.
(2.) Question: Explain the meaning of the topic, explain the nature and purpose of the article, as well as the creative machine, and the writing background.
(3.) Course: Start from the language level and also consider the artistic and ideological nature of the article.
(4.) Note: It is a principle that the principle of using the mind to communicate with the meaning of the text is helpful to read.
(5.) Research and analysis: Explore from three aspects: language, experience, and thought.
2. Learning of application texts
(1.) New-style letters: Chinese and Western style envelope writing methods, and the structure of friends and family letters.
(2.) Official documents: The types, formats, structures and practices described in different categories, formats, structures and practices, and the processing procedures of official documents are focused on the writing of "signs" and "letters".
3. It is expected that students can gain basic literary learning ability and reading ability after passing the process; in addition, they have basic understanding of official documents and writing ability for the "sign" and "letter" drafts.

小野，《蛹之生(三十週年紀念版)》(台北：遠流，2005)。
方梓，《采采卷耳》(台北：聯合文學，2008)。
吳明益，〈寄蝶〉，《迷蝶誌》(新店：夏日，2010)。
吳晟，《溼地．石化．島嶼想像》(台北：有鹿文化，2011)。
凌拂，《山童歲月》(台北：親子天下，2006)。
夏曼‧藍波安，《冷海情深》(台北：聯合文學，1997)。
楊牧，《葉珊散文集》(台北：洪範，1994)。
廖鴻基，《討海人(新版)》(台中：晨星，2013)。
劉克襄，《小綠山之歌》(台北：時報文化，1995)。

Ono, "Birth of the Pupal (Thirty Years Commemorative Edition)" (Taipei: Far, 2005).
Fang Zi, "Cai Cai Juan Er" (Taipei: Joint Literature, 2008).
Wu Mingyi, "Send to Butterfly", "The Butterfly Magazine" (Xindian: Summer, 2010).
Wu Sheng, "The Land." Petrochemical. Imagination of Islands (Taipei: Youlu Culture, 2011).
Ling Fu, "The Moon of the Mountain Child" (Taipei: The World of Family, 2006).
Shaman, Blue Bo'an, "The Deep Love of the Cold Sea" (Taipei: United Literature, 1997).
Yang Mu, "Ye Shan's Essay Collection" (Taipei: Hong Feng, 1994).
Liao Yuji, "The Seaman (New Edition)" (Taichung: Morning Star, 2013).
Liu Kexiang, "Song of Little Green Mountain" (Taipei: Times Culture, 1995).