本文探索杜甫（712-770）浣花草堂倫理世界的重構，除前言、結語外，主文包括三部分：其一、探論杜甫棄官離京的多重性意涵，是為漂泊的開始；其二、尋索杜甫何以不能安居秦州、同谷，一再展開流動的過程；此二單元用以彰明浣花草堂作為整體流動經驗中一段停駐的里程。其三、闡述成都浣花草堂的建構及其倫理實踐意涵，尤為本文重心，彰顯杜甫在草堂中逐步舒展的人性體驗，重整與人倫品物的關係。杜甫興造草堂，以草堂為據點，建構了自己新的社會身份與生命格局，草堂也因詩人的寓居而成為成都的新地景，參與進地方歷史記憶的建構。浣花草堂作為唐代早期文人園林基型之一，相較之下，王維（701?-761?）輞川別業、白居易（772-846）履道宅園、廬山草堂等文人園林主流，傾向於背離社會人群，也弱化了家庭人倫關係，走向個人自得的內在世界，它們引領了宋明以降的園林朝向模擬壺中天地發展。杜甫浣花草堂則展示了不一樣的生命格局與人文意涵，筆者認為正是杜甫的影響力滲透進後代文士的園居心態，文士傳承著覺知的高度，接受現實世界中的層層磨難，在一程程經歷中學習調整，涵泳缺憾，生命遂得以日趨厚實；而文人園林也在走向私人天地的主流中，同時得以保有現世關懷和開放性格。

This article explores the reconstruction of Du Fu’s (712-770) world of ethics in his Wan Hua Thatched Cottage. The main body of this article includes three sections. The first section discusses the multifaceted meanings of the beginning of Du’s wandering life: his escape from the capital. The second section investigates why Du constantly travels around rather than settles in Qinzhou or Tonggu. These two sections highlight the Wan Hua Thatched Cottage as a place of pause in his entire travel. Section three, the main part of this article, elaborates on the construction of the Thatched Cottage in Chengdu and its meaning of ethics. This section particularly depicts how Du establishes his understanding of humanity and rebuilds his relationship with human ethics and things in the world. Du builds the thatched cottage as a base for a new social position and vision of life, and the building becomes a new scene of Chengdu and a part of local history and memory because of his stay. Though Wan Hua Thatched Cottage is also a basic type of Tang dynasty literati gardens, it is different from the mainstream. Wang Wei’s (701?-761?) Wang River Villa and Bai Ju-Yi’s (772-846) Lü Dao House Garden and Lu Shan Thatched Cottage keep a distance from the crowd and society, dilute the influence of family relationship, and serve as an individual world of delight. They cause the garden designing in the Song and Ming dynasties to evolve into a symbolic epitome of the universe in a pot. Du’s cottage demonstrates a different state of mind, and this understanding of the world impacts later scholars’ attitudes toward living in garden houses. They are therefore able to accept various sufferings in reality, adjust themselves in changes, appreciate frustrations, and fulfill their lives. Later literati gardens also retain the openness and concerns about the secular world under the mainstream that features private space.