從宋明以來詞學即有關於「性情」的論述，爾後「詞心」一詞乃 由清人馮煦首次提出，至況周頤而全面論述，清末王國維再立足 於詞體本身特性而強調「詞人者，不失其赤子之心」，「詞心說」 從作家內在精神的角度闡說而過渡到讀者的鑑賞與批評，幾位詞 家生卒年雖有先後的差異，且不一定是屬於「並時性」的同一詞 派，但他們對於「詞心說」的闡述既各具特色卻又息息相關、後 出轉精。 「詞心」的發展，最初是從作者的「創作論」，延伸到讀者的「接 受論」(包含鑑賞和批評)，貫串為一個嚴整的思想體系。本文乃從 讀者接受的角度論「詞心說」的義涵，分別就鑑賞與批評兩方面 來論述。

Ever since Song and Ming dynasties, Tsu theory had been mentioning the issue of personality, and later on, the term of Tsu-mind was first proposed by Xu Feng in Chin dynasty, and fully completed by Jou-Jih Kuang, while Kuo-Wei Wang further emphasized author’s natural kindness. Tsu-mind was a complete ideology linking creation theory and acceptance theory. Although the above three authors were not active in the same era and of the same Tsu school, their statements with unique features about Tsu-mind were closely related. Simple statements may contain profound understanding, thus, based on fragmented statements of previous authors, this study intends to explore the implication and development of the theme of Tsu in Ming and Chin dynasties from ample perspective, and to complement the drawback of scattered and intuition via theory interpretation and logic analysis. The development of Tsu-mind was from author’s creation to reader’s acceptance to form a complete system of thought.