| 摘要: | 隱士作為中國文化的特色之一，其出現時間可推至黃帝時期。
隱士的出現，並不意味隱逸思想已然成型。中國隱逸思想的出現，是孔子提出「無道則隱」後才正式確立。孔子的「無道則隱」，是根據歷史中隱士的行誼，及當時的現實環境，為士人所制定仕、隱原則。之後儒家在孔子的理論基礎上持續發展，將士人去就的標準，更進一步的加以確定。道家則是另闢新徑，以「無為有國者所羈」的態度，斷絕一切與身外物相關的欲望，以順乎自然的方式，與道合一。法家則是站在君主、國家的立場，對隱士抱以負面的看法。認為隱士乃屬欺世盜名之徒，將之視為危國的「五蠹」之一。
自三代至兩漢以來的隱者，在行為思想上均有其時代的特質。成湯得伊尹而建商、武丁舉傅說而中興；周文王得姜太公，故武王能克商建周；春秋時代諸侯得隱者之助，故能稱霸諸侯。在軍事上，隱者的參與亦攸關軍事行動的成敗。魯莊公時憑曹劌的「一鼓作氣」，在長勺之役中魯國大敗齊軍；晉文公任用郤缺，擒獲白狄首領，解決白狄長期對晉的威脅；孫臏以「圍魏救趙」、「減竈之法」，兩次大敗魏軍，奠定齊國軍事實力。在國家救亡圖存的事件中，鄭國燭之武退秦師以保鄭國；魏之朱亥、侯嬴助魏信陵君奪取兵權、魯仲連義不帝秦解趙國邯鄲之危，再再證明隱者在國家興衰、軍事行動上的成就。正因為隱者對國家具有如此的重要性，故歷來君主、帝王均對隱者極為重視。
時至秦、漢，因應時代的需求，隱者不仕的情形並未消退。隱者不願出仕的原因，正反映出各個時代其所面臨的問題不同。大體而言，隱者不仕的原因，可概分為政治及個人的因素。所謂政治的因素，即是儒家所謂的「無道則隱」。王莽篡漢，即是「無道」之時，故士人紛紛退隱不仕。此外，有感政治的險惡，因而退隱不仕。范蠡於滅吳後離開句踐，張良以學「導引之術」之名，淡出政治圈，就是有感政治的險惡，毅然退出以保全其性命。在個人的因素方面，主要是以隱者心性取向而言，或是專注於學問的研究、或是以道家的思想「勿為國所羈」而不仕。王莽篡漢後，政權的掌有者則希望藉由隱者的出仕，獲得人民的認同，以證明其政權的合法性。招聘隱者的目的，無非就是為了穩固其政權的合法性，而非著重隱者的才能。這個趨勢持續發展到東漢，僅重隱者是否具有高名，卻不重隱者是否具有真才實學。
從隱逸思想的產生，以及在各時期隱者對國家、社會等方面的表現，證明隱者對國家、社會所具有的價值。即使到了西漢之後的發展，統治階層所重視的是隱者的支持，而非其治國才能，但也不能抹滅隱者的價值。隱者雖然不仕，但在民間致力文化、教育以及端正風俗，亦有其具體成績。號稱「經學大師」的鄭玄，就是在其閉門期間註疏典籍、並隱居教學，保留中國文化，居功甚偉。透過對先秦至兩漢隱者的分析，證明隱者在政治、軍事、文化上均有其重大的貢獻，絕非今人所謂是一種消極的態度，是失敗主義者、個人失義者。
As one of the characteristics of Chinese culture, the time of hermit's appearance can be pushed back to the period of the Yellow Emperor.
The appearance of the hermit does not mean that the idea of hermit has taken shape. The emergence of Chinese recluse thought was formally established after Confucius put forward the idea of "no way, then recluse". Confucius's "no way is hidden" is based on the history of the hermit's friendship and the actual environment at that time, the principle of official and hidden for the scholars. Afterwards, Confucianism continued to develop on the basis of Confucius' theory, and further determined the standard for scholars to go to work. Daoism, on the other hand, takes a new approach, with the attitude of "doing nothing and having a state", cutting off all desires related to external things, and in a natural way, one with the Tao. Legalists, on the other hand, stand in the position of the monarch and the state, and hold a negative view of hermits. They think hermits are deceivers, and they are regarded as one of the "five beetles" that endanger the country.
Hermits from the Three Dynasties to the Two Han Dynasties have their own characteristics of the times in their behaviors and thoughts. Cheng Tang obtained Yi Yin and built a merchant, and Wu Ding was rejuvenated by Fu’s teaching; King Wen of Zhou obtained Jiang Taigong, so King Wu was able to defeat the merchants and build Zhou; in the Spring and Autumn Period, the princes got the help of the hermits, so they could dominate the princes. In the military, the participation of the hermits is also critical to the success or failure of military operations. Duke Zhuang of Lu relied on Cao Gui's "one-shot effort" to defeat the Qi army in the Battle of Changshao; Duke Wen of Jin was short of appointments and captured Bai Di's leader, solving Bai Di's long-term threat to Jin; The Law of the Stove", defeated the Wei army twice, and established the military strength of Qi. In the event of national salvation and survival, Zheng Guozhu's military retreated from the Qin division to protect Zheng Guo; Wei Zhi Zhu Hai and Hou Ying helped Wei Xinling to seize military power, Lu Zhonglian Yibu Emperor Qin solved the danger of Zhao Guo's Handan, and then proved the hermit Achievements in the rise and fall of nations and military operations. It is precisely because the hermit is so important to the country that the monarchs and emperors have always attached great importance to the hermit.
In the Qin and Han Dynasties, in response to the needs of the times, the situation of hermits not serving as officials has not subsided. The reasons why the hermits are reluctant to go to work reflects the different problems they face in different eras. Generally speaking, the reasons for hermits not serving can be roughly divided into political and personal factors. The so-called political factor is what the Confucian so-called "no Tao is hidden". When Wang Mang usurped the Han, that is, when there was "no way", the scholars retired one after another. In addition, he felt the danger of politics, so he retired from officialdom. Fan Li left Jujian after destroying Wu, and Zhang Liang faded out of the political circle in the name of learning "the art of guidance". In terms of personal factors, it is mainly based on the recluse's sexual orientation, or focusing on academic research, or the Taoist thought of "not being constrained by the state" and not serving. After Wang Mang usurped the Han Dynasty, the rulers of the regime hoped to gain the recognition of the people through the hermit's official career to prove the legitimacy of their regime. The purpose of recruiting recluses is nothing more than to stabilize the legitimacy of their regime, rather than focusing on the talents of the hermits. This trend has been developed until the Eastern Han Dynasty, only the importance of whether the hermit has a high reputation, but not whether the hermit has real talent and knowledge.
From the generation of hermit thoughts and the performance of hermits to the country and society in various periods, it proves the value of hermits to the country and society. Even after the development of the Western Han Dynasty, the ruling class paid more attention to the support of the hermit rather than its ability to govern the country, but it could not erase the value of the hermit. Although the hermit is not an official, he also has specific achievements in the folk culture, education and correct customs. Zheng Xuan, known as the "Master of Classics", made great contributions to annotating and commenting on classics during his closed-door period, teaching in seclusion, and preserving traditional Chinese culture. Through the analysis of the hermits from the pre-Qin period to the Han Dynasty, it is proved that the hermits made significant contributions in politics, military affairs, and culture. They are by no means a passive attitude, but they are defeatists and personal injustices. |
