南都学坛

范晔《后汉书》首开在“正史”中为“逸民”群体立传之先河。《逸民列传》的形成既源于范晔对《史记》《汉书》有关逸民书写的传统与魏晋隐逸风气的继承，亦因其遭受政治危机，使得他将隐逸的向往倾注于东汉逸民的书写之中。在《后汉书》中，范晔将《周黄徐姜申屠列传》与《逸民列传》的分立，体现了范晔隐逸书写的两重性：一方面展现了范晔对前贤逸士隐逸之风的尊崇；另一方面则寄寓了范晔对于身处俗世之外的逸民能以德行风义“入世”的理想，这种理想映射了范晔思想深处儒家的“《春秋》意识”。此外，魏晋时期经史渐趋“分离”之势，《后汉书·逸民列传》中隐逸人物的建构相较于前人的记载多一层“经学”之底色，这不仅蕴含着范晔对东汉经学的深刻认知，更体现了范晔身处动荡时代呼唤经学之士的抱负。

Fan Ye's Book of Later Han(Hou Han Shu后汉书) marks the first instance in “official history” of a biography dedicated to the hermits(yimin) group. The formation of the “Biographies of Hermits” was not only influenced by Fan Ye's inheritance of the historical traditions found in Records of the Grand Historian(Shiji 史记) and Book of Han(Hanshu 汉书), as well as the hermit ethos of the Wei and Jin dynasties, but also by the political crises he faced, which led him to express his longing for seclusion through the portrayal of hermits in the Eastern Han period. In the Book of Later Han(后汉书), Fan Ye's division of the Biographies of Zhou, Huang, Xu, Jiang, Shentu(周黄徐姜申屠列传) and the Biographies of Hermits(逸民列传) reflects the duality in his writing on seclusion. On the one hand, it showcases his reverence for the hermitic spirit of earlier sages; on the other hand, it conveys his ideal that those living outside the world, such as hermits, could still engage in political affairs through their virtue and righteousness. This ideal reflects the Confucian “Spring and Autumn” consciousness in the depths of Fan Ye's thoughts. Furthermore, as historiography in the Wei and Jin periods gradually diverged from classical Confucian texts, the narrative construction of hermit figures in the Biographies of Hermits(逸民列传) in the Book of Later Han(后汉书) carries an added layer of “Jingxue”(classical learning). This not only reflects Fan Ye's profound understanding of Eastern Han scholarship but also embodies his ambition to call for scholars to return to classical studies in the face of political turmoil.