孔子的《詩》學主張對傳統的《詩經》學定了調，《毛傳》、《鄭箋》、《孔疏》以倫理、政治、教化及歷史化、故事化的詮釋觀點說解《詩經》，繼承發展了儒家詩學的核心觀念。馬瑞辰的《毛詩傳箋通釋》、陳奐的《詩毛氏傳疏》，正如其書所標示，乃以回復《毛詩》古訓為主，白川靜謂這些書「尚未觸及《詩》篇的本義，因此難免有深入重山疊嶂，一無所見之感。」漢三家詩有一點民俗學詮釋的萌芽，但仍跳脫不了通經致用、美刺的詮釋定勢，歷史化、故事化說《詩》的情形與《毛詩》並無二致。朱熹的《詩經》學已認識到風是里巷歌謠，但其「淫詩」說還是籠罩在理學的陰影之下，雖擺脫《詩序》說《詩》，但與《詩序》的倫理、道德立場，異曲同工。《詩經》的新研究法是由外國人開拓的，白川靜謂法國東方學者葛蘭言（Marcel Granet，1884-1940）的《中國古代之祭禮與歌謠》（1919）即此門開山之作。葛蘭言融合、參照中國少數民族、臺灣及東南亞民族的材料，以社會民俗學的角度研究《詩經》中的情歌，論述田園主題、鄉村愛情、山川歌謠，並從中讀出了上古的儀式集會。葛蘭言的研究，在個別詩篇的詮釋上容可商榷，但卻為《詩經》民俗學的研究開闢了新途徑。日本學者白川靜（1910-2006），「從民俗學的觀點，嘗試將古代中國人的生活和精神點活起來」（杜正勝語）。白川靜的研究路徑是將《詩經》與《萬葉集》（日本8世紀下半期所出現的第一部詩歌總集）作比較研究，自謂：以《萬葉集》解釋《詩經》者有之；以《詩經》解釋《萬葉集》者亦有之。 葛蘭言、白川靜的研究是一種《詩經》民俗學研究。葛蘭言堪稱此類研究最有系統的創舉。白川靜以其甲金文及中國古史的深厚學養，「基於訓詁而不以訓詁為足」（杜正勝語），在此類研究中取得了舉足輕重、影響深遠的研究成果。本文即以葛蘭言、白川靜的《詩經》民俗學研究為中心，探討他們的研究方法、內涵、貢獻及缺失。

The propositions held by Confucius in the study of Shih set the tone for the traditional study of Shih Jing. Mao Chuan, Cheng Chien, and Kung Su intended to interpret Shih Jing in the forms of history and story from the perspectives of ethics, politics, and education-culture, and succeeded in developing the Confucian core conception of poetics. Mao Shih Chuan and Chien General Interpretation by Ma Jui-Chen and Shih Mao Shih Chuan Su by Chen-Huan, as both titles suggest, were meant to restore the ancient teachings of Mao Shih. Shizuka Shirakawa referred to these books as “having not yet reached the original meanings of Shih, resulting in a sense of loss and failure to make any discovery in an adventure into deep mountains. The three schools of poetry in the Han Dynasty, though showing a budding sign of folklore interpretation, failed to set themselves free from the norm of morality. Reading poetry in the forms of history and story, they are no different than Mao Shih. The study of Shih Jing by Chu Hsi came to the understanding of Fen as a kind of ballad in a neighborhood. However, his theory of Yin Shih (erotic poetry) was still operating under the influence of Neo-Confucianism. Even though he interpreted poetry beyond the confines of Shih Hsu, he took the same stances of ethics and morality as Shih Hsu. The effort to cultivate a new research methodology for Shih Jing was launched by foreigners. As Shizuka Shirakawa notes, Ancient Chinese Festivals and Ballads by Marcel Granet, a French Oriental scholar, marked the beginning of such an effort. Based on materials collected from Chinese minority peoples and peoples in Taiwan and Southeast Asia, Granet managed to study Shih Jing from the perspective of folklore, addressing love lyrics, pastorals, ballads of mountains and rivers, which allowed him to work out the ceremonies in ancient times. His study, though questionable on his interpretation of individual poems, opened a new path to the folkloristics of Shih Jing. Japanese scholar Shizuka Shirakawa (1910-2006), as Tu Cheng-sheng comments, “attempts to light up the life and spirit of ancient Chinese from the perspective of folklore.” In his study, Shirakawa compares Shih Jing and Manyou-syuu, the first anthology of Japan dated in the second half of the 8th century, arguing that there are instances of interpretation of Shih Jing based on Manyou-syuu and there are instances of interpretation of Manyou-syuu based on Shih Jing. The research conducted by Marcel Granet and Shizuka Shirakawa can be treated as a kind of folkloristics of Shih Jing. Marcel Granet is eligibly considered as the pioneer, establishing the most comprehensive system in the study of Shih Jing. With his expretise in oracle bone and bronzeware scripts and ancient Chinese history, Shizuka Shirakawa, “who seeks to explain ancient meanings within and beyond” (Tu Cheng-sheng), has come up with profound research results. This paper is focused on the folkloristics of Shih Jing by Marcel Granet and Shizuka Shirakawa to explore their research methodology, contents, contributions and shortcomings.