日治時期臺灣文人的風雅觀，從最早的回歸風雅詩教、突顯變風變雅的詩歌價值，到後來受到社交酬酢與日人風雅精神影響，而流於風流社交、富有娛樂色彩，最後又因步入戰爭期，漢詩成為「吟詩報國」、「發揚日本忠孝精神」的利器。從「風雅」到「風流」，是日治時期臺灣文人詩歌本質觀的第一次轉變。及至1937年中日戰爭爆發，進入戰爭期的風雅論述，注重的不再是詩歌的風流高雅，反而重新標舉詩歌風雅的政教功能，使之成為報答日本天皇、宣揚忠孝精神的精神工具，至此，臺灣文人的風雅觀又從「風流」轉回「風雅」，這是風雅意涵的第二次轉變。日治時期臺灣文人的風雅觀，是風雅與風流的此消彼長，當詩歌從風雅到風流，又從風流轉回風雅，此時詩歌風雅的提倡已不再是鮮明的抵抗意義，而是臺灣文人馴化的表現。

Taiwanese Intellectuals of the Japanese colonial period transformed their perspective of literary elegance (fengya) twice. In the beginning, they were primarily concerned with literary cultivation and the educational value of poetry. After greater socialization and influences from Japanese concepts of literary pursuit, it became a central part of recreation and literary exchange. During the chaotic period of the Sino-Japanese War, they again emphasized literary pursuit as a way to cultivate a learning of arts and letters and bring about educational use through poetry; classical poetry in this period therefore became an implement to advocate Japanese patriotism. Traditional Taiwanese intellectuals’ discourse on fengya transformed from literary pursuit to refined, “fengliu” (literary talent) and from fengliu to fengya. Later, the advocates of literary pursuit and literary talent were no longer significant forces of Taiwanese resistance. Instead, under Japanese influence, there emerged the domestication of Taiwanese intellectual circles.