本論文係針對南宋周紫芝、楊萬里、陳傅良、劉克莊四人詩中涉及論詞部分，予以析論。此中劉克莊〈自題長短句〉七律，以柳永詞能歌頌仁宗太盛世為例，強調填詞務必反映所處時代，亦即所謂之「實境」為是，已然提出個人「論詞」之見解。餘三人，則僅針對詞人及其作品予以評論，如周紫芝七律一首，旨在論秦觀被貶之心境及辭世之軼聞，然亦對〈好事近‧夢中作〉詞，提出「一死生，齊物我」之評論。楊萬里七古一首、則以「妙語久絕弦」，總論秦觀作品，未具體道出所以然。陳傅良七律一首，旨在送別辛棄疾赴閩帥，然亦指出辛氏不得已而為詞人，讀者務必了解其詞中有「人」，庶不致隔靴搔癢。而此等「論詞」詩，恆夾雜於酬酢詩中，端賴讀者披沙揀金，方能蒐得一、二；然對於詞學批評資料之建構，誠不可或缺，殊值詞學同好用心蒐輯。

This thesis attempts to analyze the four Southern Sung poets’ commentaries on present in their poems. The four poets are Zhou Zi-Zhi, Yang Wan-Li, Chen Fu-Liang, and Liu Ke-Zhuang. In his Qilu poem, Self-titled Changduanju, Liu emphasizes the purpose of Ci, arguing that it must serve to mirror the realities of the times, i.e. the “real world” in which the poet lives. To strengthen his point Liu draws Liu Yung’s Ci as an example, which extols the halcyon days during Emperor Sung Renzong’s reign. While Liu articulates his theoretical views on Ci, the rest simply comment on the Ci writers and their works. In one of his Qilu poems, Zhou Zi-Zhi deals with Qin Guan’s mental states concerning his delegation and touches on the anecdotes about his death. On Hao Shi Jin, Composed in Dreams, he also argues that there exists no dichotomy between life and death; neither are the self and the external world the opposites of each other. Yang Wan Li comments and praises Qin Quan’s Ci in his Qigu poem saying, “Such wonderful lines as Qin Quan’s no longer exist.” But Yang fails to provide evidences to support his arguments. Chen Fu- Liang writes a Qilu to commemorate Xin Qi-Ji’s departure and further argues that Xin is never content with simply being a Ci poet. To thoroughly understand and appreciate Xin’s works, readers must bear in mind the poet is more than a lyrist but a zealous patriot of grand ambition. Such Ci-comment poems in question are always mingled with their counterparts written for entertaining purposes and are hard to be distinguished. However, these poems are worth Ci researchers’ attention since they serve as an indispensable element in establishing the Ci-poetry criticism database.