「隱逸」一詞在現代用語中，大致指稱「隱居不出仕」的人物或生活型態。在中國古代文獻中，《論語》一書提及「隱者」和「逸民」二個概念，都有「避世」、「不仕」的內涵。因此，「隱逸」一詞，在概念上可能來自「隱者」和「逸民」二詞之複合，並且特別強化「逃而不仕」的特性。本文首先以《論語》為主，並以《莊子》為對照，就其中的隱者、逸民及廣義的隱逸者，作人物類型上的比較，以期凸顯此三概念實指之異同。其次，就字面之訓義，呈現隱、逸二字的初義，以及其結合為一複詞的文法規則；然後就觀念的發生條件，在社會背景層面作一探索。最後，探討東漢時期的隱逸，在「個己性分」之觀點上的發展與成果。這種「自目的性」的隱居思想，往魏晉發展，能於人格和藝術精神方面，提供品鑑的新維度。

　　　　　An “eremit”(隱逸) refers to a secluded person or life condition in modern Chinese usage. The Analects of Confucious refered to recluses (隱者) and hermits (逸民) in talking about lives led in retirement and seclusion. The concept of “eremit”(隱逸) might just be a compound of these two terms found in the Analects. The connotation being “one who eschews the political arena.” This essay would then like to, accordingly, first analyze the notions of recluse and hermit in the Analects. As a contrast, we will take a look at “eremit” in the Zhuang Zi. We will then go back to the concepts themselves and do a social background check and place them in their original context. Finally, we will look at “eremit” during the Eastern Han dynasty. It was during this period that “eremitism” developed a notion of “individual character”. This “individual character” notion had a connotation of “purposelessness” and gave the Wei-Qin dynasties a new dimension to character development and art.