朱自清在《詩言志辨》中指出：「漢代關於屈原〈離騷經〉的爭辯，也是討論〈離騷經〉是否不及中，或不夠溫柔敦厚。」可謂要言不煩，切中肯綮。其實，不僅漢代，後世亦然。本文所企圖觀察和呈現的是，士人藉用《詩經•小弁》來對屈原的「怨」的探討之詮釋策略，說明他們是通過「〈小弁〉之怨」以確立屈原之「怨」的合理性與合法性，他們將屈原之「怨」置於「當怨與不當怨」的層面。藉此論述屈原的「怨」不僅是抒憤方式，也正是其「親親」、其「忠」的表現形式，最後卻又被落點在「哀而不怨」、「知命」及「孝子仁人」上。諾夫喬伊(Arthur O. Lovejoy)在他的名著《存在巨鏈》中，用「鏈條」(chain)來隱喻觀念史上的連續性。然而，歷史既有它的延續性，又有它的變異性，本文所討論的個案晁補之、洪興祖及劉夢鵬，正好代表「〈小弁〉之怨」這一命題在時間流程中的提出、建構與變化。

Zhu Zi-Qing (朱自清) has remarked in "Shi Yan Zhi Bian" (《詩言志辨》): "The arguments about Qu Yuan's 'Li Sou Jing' (〈離騷經〉) in Han dynasty is also to discuss whether 'Li Sou Jing' is convinced or not, or it is not tender and gentle enough". This commentary is really a gist and is also very appropriate. In fact, it is not only in Han dynasty, but also in future generations. What this article wants to observe and present is the strategies of interpretation that scholars discuss Qu Yuan's 'resentment' relying on "Shi Jing, Xiao Bian". Scholars explain that they firmly establish the rational and legality of QuYuan's 'resentment' through the resentment in 'Xiou Bian'. They place Qu Yuan's 'resentment' on the state of 'ought to resent it or not'. By this way they think that Qu Yuan's 'resentment' is the way of expressing not only his indignation but also his intimacy and loyalty. However finally it is ended on 'grieving without resentment', 'being aware of the life' and 'being a devoted and kind-hearted person'. In Arthur O. Lovejoy's great book "The Great Chain of Being", he has used 'chain' to be a metaphor of the continuity in the history of conceptions. However, 'history' itself has not only continuity but also variation. The individual cases of Zhao Bu-Zhi (晁補之), Hong Xing-Zu (洪興祖) and Liu Meng-Peng (劉夢鵬) just represent the opening, constructing and changing of the proposition-'the resentment of Xiou Bian' during the time process.