中晚唐江南隱逸現象研究——以張祜、方干、陸龜蒙為例

Abstract

一般認為，「隱」與「仕」是一組相對的概念，之所以謂之「隱逸」，關鍵在於其隱居不仕。然而，唐代卻有不少士人打著隱逸的名號，出現了以隱求仕、亦官亦隱的情況。有人故意隱於京邑附近的名勝，藉此獵取名聲，進而曲線入仕，所謂的「終南捷徑」由此而生。有人官職在身，但心馳山水，於是便苦心經營園林別業，以之為個人隱逸之思的寄託，美其名曰：「吏隱」。對於前者，歐陽修、宋祁等編纂《新唐書》〈隱逸列傳〉時已痛斥其為「假隱」，不在隱逸之列。對於後者，按照隱居不仕的標準，吏隱者雖企慕隱逸，但客觀上仍未脫官服，故亦不屬於隱逸的範疇。這兩種情況均非本文所要討論的對象。本文將聚焦分析中晚唐的隱逸現象，在釐清「隱士」的定義之後，逐步說明中晚唐隱士的隱逸類型與隱逸生活，並以張祜、方干、陸龜蒙三人作為個案研究，希望能夠更加細膩的呈現中晚唐隱士的不同風貌。

Generally speaking, “Eremitism” and “Official” are a set of relative concepts. The so-called “Eremitism” depends on the fact that they do not serve the government while living an eremitic life. However, there are two groups, one for the sake of position in government, the other for the sake of Eremitic life style yet officers, declare they are Eremite. One group deliberately hidden in the scenic spots near the capital to gain fame, and consequently get the position. This behavior be known as Zhongnan Jiejin. The other group who interested in landscape though have the position, painstakingly take care of their garden which named official eremitism. For the first behavior, some authors declaim it as fake one which should not be treated as eremitism from Xin Tang Shu Yin Yi Lie Zhuan (Ou Yang-Xiu, Song Qi, 1060). For the second one, according to the criterion of eremitism, hermit should not be officer, those who pursue the living style of hermit yet are officers should not be in the scale of eremitism. Therefore, both would not be discussed in this paper. This paper would focus on the analyst of the phenomenon of eremitism in the Middle and Late Tang Dynasty. After defining the meaning of Eremitism, taking Zhang Hu, Fang Gan, Lu Gui-Meng as examples, this paper tries to delicately explain the living style and features for different type of eremitism in the Middle and Late Tang Dynasty.