本文旨在探究清初刻意仿傚《世說新語》的筆記小說《玉劍尊聞》之內容、體製及命意，以期反映此時期「世說體」的文體特徵及意涵，亦就此觀察在明代《世說》熱潮後此文體的發展趨向。本文考述了該書作者、版本及其流傳，亦檢視此書的載錄內容、資料來源以及文體特徵。已知作者多輯錄一己所聽聞當代的名人軼事甚而政治秘聞，突顯此書在史料上的特色及價值，至於此書的體例雖亦步亦趨地仿傚《世說》不敢逾距，然卻表呈出以脩養德性為要，藝文活動為次的宿儒思維，甚少著墨任誕、排調等偏離禮法的個人行止，自然與《世說》中以逾越禮教為高明的命題相違。惟《玉劍尊聞》亦欲建立與《世說》相同的文人主流意識，其中展現著當時所推崇且具時代特色的文人風尚與特質，並認定此風尚與特質足以代表當時文人的主流意識，能遠祧世說體的敘事和思維傳統。就此可詮釋與理解在魏晉風流已知不復的現實下，後世何以仍聲稱藉仿傚《世說》行文能繼起魏晉風氣的原由，對於世說體的文體特徵及內容，也可得到更清晰的判定方法。

This paper verifies and elaborates the author, edition and circulation of Yu Jian Zun Wen. It also reviews the contents, data sources and the characteristics of the writing style of this book. It is known that the author compiled anecdotes of his contemporary celebrities, even including the exclusively inmost news in politics. Therefore, this book distinctly showed its value in historical data. Although the literary style of this book blindly followed that of Shishuo with no transgression, it still showed the Confucian way of thinking in stressing cultivation of virtue as primary and literary activity as secondary, seldom wrote about uninhibited and weird or jesting behavior that deviated from the decorum. It naturally differed from Shishuo which considered the deviation from the Confucian ethical code as the excelled manifestation. Yu Jian Zun Wen presented the fashion of literati which was characteristic of that era. It also firmly believed that this fashion not only represented the mainstream consciousness of the contemporary literati, but could also carry on the tradition of narration of the Shishuo style. Thus it would be explainable and understandable why people of later ages still claimed that imitating the Shishuo style in writing could carry on the influence of the Wei-Jin period, even though in reality, it was impossible to do so. It also offered a more clear method of judging the contents and characteristics of the Shishuo style.