本文試圖比較以阮籍，嵇康為主的魏晉名士，與曹雪芹或透過賈寶玉在《紅樓夢》中所表現的觀念思想、生活態度的異同。第二節「反禮教與反君權」，嵇康早有「越名教而任自然」之主張，魏晉名士所反對者乃徒具形式，或異化成統治者殺人工具之禮教，阮籍甚至提出「無君論」，由此可知反君權是反禮教中重要一環。曹雪芹則更徹底地反對任何尊卑之別。第三節「崇情、尚氣與審美」，阮籍有深情之表現，至於賈寶玉，其用情對象則擴及萬物。除了情之外，魏晉名士對人的自然之性大抵順氣而言，故能開出才性與審美主體。《紅樓夢》亦論及性與氣，同樣要確立此種主體價值。第四節「嘆逝、回憶與園林生活」，嘆逝為阮籍詠懷詩之基調。魏晉名士以召喚過去、捉住回憶的書寫來抵拒時間與死亡，此亦構成《紅樓夢》之主題與創作動機。

　　　　　This paper compares the attitudes towards life of the iconoclastic literati of the Wei and Jin dynasties (namely Ruan Ji 阮籍 and Ji Kang 嵇康) and Cao Xueqin 曹雪芹 (or Jia Baoyu 賈寶玉, his voice in the Dream of the Red Chamber 紅樓夢). In the first section, we discuss anti-Confucianiasm ad anti-moarchism and how the iconoclastic literati of the Wei and Jin objected to empty ritualism and Confucianism being turned into a vehicle for slaughter in the hands of the ruling class (Ji Kang, for instnce, placed himself above social strictures and followed nature while Ruan Ji proposed a kingless society). For his part, Cao expressed similar ideas in The Dream of the Red Chamber in making no distinction between high and low, superior and inferior. The next section looks at the great importance attached to sentiment 情 by these literati. Ruan was well known for his expression of true love and deep affection, while Jia Baoyu breaks through the limits and controls the ethical relations to express his love for not only youg maids but also all living things. Finally, we focus on a sense of mourning over the passage of time that is a fundamental theme of Ruan's yunghuai 詠懷 (expressing the feelings of the heart) poems and attempts by the iconoclastic literati of the period to summon up the past and preserve memories in their writing in an effort to combat the passage of time and a coming death. We find similiar thems and creative motifs in The Dream of the Red Chamber and note that Cao lets Baoyu live in the Daguan Garden 大觀園 because a retreat to such garden is reminiscent of the ideal life-style of those iconoclastic literati.