本文試圖以韓愈、柳宗元為考察對象，探討中唐士人遭貶謫至南方後，面對迥異北地的環境，如何堅持儒家信念，以具體行動治理地方，並承擔移風易俗的教化責任。首先，從隋唐人們的南方「想像」談起，析論彼時人們如何透過文本「建構」南方，而韓愈、柳宗元遭貶謫至南方後，實際「體驗」究竟為何。其次，任連州陽山縣令的韓愈，固然與僧人密切交往，然而，他乃是對之輸以儒家觀念，企圖引導那些有能力的佛教徒還俗，以助朝廷治理百姓。韓愈任潮州刺史時，更是以具體的行動，參與地方事務，充分展現士人理物的職分，貫徹儒家「富而教之」的理念。最後，以待罪之身謫居永州的柳宗元，縱使擔任無法讓他發揮長才的司馬，他仍抱持著「利安元元為務」、「以民為本」思維，轉向有力者求助，企望可以量移他方。可惜的是，直到再被貶至柳州，柳宗元才獲得實踐士人教化之道的機會。

This article investigates works by Han-Yu and Liu Tsung-yüan to discuss how scholars keep their Confucian thought and take the responsibility of moralization when they were banished to the South. To begin with people’s image of South in Sui and Tang dynasties, we could find that North people all feared South deeply. When Han-Yu and Liu Tsung-yüan were banished to South, their actual experiences also reflected on those poetry and essays. Second, although Han-Yu has had friendly relationships with monks; however, his purpose is trying to guide those monks to resume secular life. While Han-Yu was taking up the position of the prefect of Chaozhou, he participated local affairs and liberated slaves. His activity is not only taking the obligation of scholars but also representing Confucian moralization. Third, as the subprefect of Yongzhou, Liu Tsung-yüan was still not to give up Confucian faith: settle down people. So he tried to request those powerful people to help him leave Yongzhou. Unfortunately, until he had been banished to Liuzhou, Liu Tsung-yüa just got a chance to practice Confucian moralization.