柳宗元與韓愈同倡古文，同主文以明道，然而，傳世柳集中，卻有〈河間傳〉一文，以極大膽之筆法書寫女子淫慾，觸犯社會禁忌，因此，歷來讀者紛紛加以指斥，甚或疑為偽作。本文乃先梳理其文、考察諸說，探明其文背景、寓意，而後就其筆法觀其用心，知其意在逼使讀者正視「人欲」，深切反省、自制；而他之所以作〈李赤傳〉、〈蝜蝂傳〉、〈宋清傳〉、〈哀溺文〉、〈招海賈文〉、〈吏商〉諸文，也都是出自憂世、「急民」之心，唯恐慾令智昏，故寧極力舖陳利害、寫其溺狀、險狀、醜態以警世人，亦不暇從容言「道」。這樣的書寫，直指人心、人情，雖被指為戲言，斥為穢褻，卻皆有助於修身，有益於世道，自是可以「明道」、「輔時」之文。近人謂韓主心性、柳重外王，然由本文所論便知，柳對士人內心修養亦頗重視，才會對「人欲」多所省思、書寫。其後，宋儒對人欲問題更加關注，進而主張「存天理，去人欲」，於此已見端倪，此亦唐宋思想變遷中極可注意之問題，有待更多探討。

Both Liu Zong-Yuan and Han Yu promote ancient-style prose and advocate that literature is to clarify the Dao, but in the “Story of He-Jian,” Liu breaks the taboo against writing about a licentious woman in a daring and audacious style. This is why Liu has long been denounced and it has long been doubted that the work is a fake. This paper examines the full text, investigates the story’s background and meaning, and finds that Liu’s intention is to force readers to face human desires directly and to know the importance of self-examination and self-restraint. Out of the same purpose, he writes the “Story of Li Chi,” the “Story of Fu-Ban,” etc. Rather than give lessons calmly, he chooses to describe scandalous behaviors in detail. This kind of writing style seems vulgar and obscene, but it actually helps to cultivate one’s moral character and clarify the Dao. Some scholars of modern times say that Han Yu pays more attention to mind than Liu Zong-yuan, but this paper reveals that Liu also thinks highly of cultivating oneself through meditation.