本文審視勞思光在中國哲學與文化哲學的造詣，進而深入其古典詩學的底蘊，必須肯認「思光詩」之爲「學人之詩」，且具「哲理詩」的特色，是以《思光詩選》的內容可謂感懷深遠，詩中「與世爲體」的志業情懷，兼且學問森羅雅贍，倘無相應的感悟與厚實學養，實難以默契詩作的渾妙精意。此一理路顯然近於「浙東學派」開啟的清代宋詩一脈，爲詩宗旨正與黃宗羲、查慎行等人著重經世經史以及學理思辨一路契合，對於意象營造的命意，體現著詩人「情意我」的豐饒層面，仰賴讀者擘肌分理，可以說研讀勞詩的體悟，本身即具備知性與感性的反省。縱觀勞詩中關注於文化陸沉以及學人識見的批判，對照他所疾呼「眾多主體並立的境域」的世界主義(cosmopolitanism)意識，以及強調文化陶鍊的縱深，對於傳統儒家「聖人」觀詮釋上的「歧義」，究竟應當如何疏鑿，方能重新暢通此一文化人格的波瀾壯闊？達到精通事理、萬物皆呈其情的「超凡入聖」境界，誠爲本文竭力探勘的意向。

Lao Sze-Kwang's achievements in the Chinese philosophy and the cultural philosophy have the undertone of the classical Chinese poetry The poems by Lao Sze-Kwang can be regarded as the poems of a scholar, and there is the philosophical element in his poems In The Collection of Sze-Kwang's Poems (思光詩選), his attention to the society and world is obvious, and his proficient learnings are also manifest in this poems Without his wealthy experiences and learnings, his poems would be not so sophisticated Lao's method of poetry is quite similar to the Song-dynasty poetry imitation of the Eastern Zhejiang School (浙東學派). His idea is exactly related to the practical view of learnings of Huang Zong Xi (黃宗義) and Cha Shen Xing (查慎行). In terms of the representation of images, Lao presents the diversity of the Affectional Ego When the reader realizes the texture of his poems. he or she can be said to have the ability of reflecting on himself or herself intellectually and emotionally. In Lao's poems, the criticism on culture and other scholars is severe. On the other hand, he advocates the cosmopolitanism and emphasizes the depth of culture. I manage to find whether there are any similarities in different traditional interpretations of the notion of Sage in the Confucius' school, with the purpose of presenting how to achieving the state of being well learnt as well as how to transcend worldliness into sageliness.