本文嘗試探討葉適經史之學與記體間之關係。所欲解答的問題是：葉適記體如何取資於經史典籍？葉適記體在散文史中的意義何在？本文以建物記、學記、興造記、祠宇記、祠堂記等諸類記體論之。葉適記體與《習學記言序目》常論及相同經文，兩者在經義闡釋上足資互參，但前者較富文學性。葉適雖濡染北宋以來「以論為記」之風，卻未見「奔放四出」，而是議論時較廣泛的取資儒家經典，以「錯比文華」的手法融入經語，以「翰藻」闡發經「義」。在間與朱熹「文從道出」的記體比較後，葉作確實較具備議論、敘事之美。葉適記體亦不偏廢「以備不忘」的敘事功能。相較於朱熹，葉適書寫或隱或顯的人物事蹟，有著「輔史而行」的自覺與特色。同時亦善於利用歷史著作，許多作品鋪張敘事、旁徵博引，明顯是剪裁地方文史資料為寫作素材。本文認為，奠基於著重「學」與「知識」的「經史之學」學術內涵，葉適記體「翰藻論經」、「輔史而行」的現象極為明顯。不論是由記體北宋至南宋的發展觀之，抑或是與南宋其他作者相較，葉適記體在散文史上皆可謂別具意義。

The aim of this paper is to analyze the relationship between Ye Shi's(葉適)research on Chinese classics, ancient histories and his jiti (記體) to illustrate the nature of aesthetic sensibility that can be viewed in his jiti. To achieve this, it also compares Ye Shi's, Su Shi's (蘇軾) and Zhu Xi's (朱熹) jiti. Ye Shi presented his understanding of Chinese classics in jiti and in the Study Notes on Classics and Histories(習學記言序目xixue jiyan xumu), which demonstrated a refined aesthetic sensibility in jiti. Overall, the jiti in the Northern Song Dynasty can be viewed as bolder and more unfettered than Ye Shi's. He also expounded Chinese classics in jiti, compared with Zhu Xi, in an artistic and graceful way. On the other hand, Ye Shi drew on local historical sources in his jiti. Yet we can discern a fuller narrative in Ye Shi's jiti than in Su Shi's. In my opinion, we can discern a closely interwoven relationship between Ye Shi's study of Chinese classics, study of histories and his jiti. Consequently, his jiti was widely viewed as distinguished and exceptional in the Song Dynasty, and in the history of Chinese prose.