從周秦跨越兩漢，《詩經》經過近千年的流傳與詮釋，解詩者各有不同的背景、目的、認知條件。依此而對《詩經》作出的詮釋，在方式上及內容上便各有不同。然大體上來看，先秦時期對《詩經》的態度比較實用取向，兩漢時期則比較強調《詩經》的社會教化功能。而這些都與意在「經世致用」的儒家經學傳統脫不了關係。經過魏晉時期的戰亂，隨著儒家經學傳統的漸漸式微，知識份子逐漸意識到個人存在的獨特性及其價值，也能認知到文學創作的獨立性，產生了專屬於這個領域的批評著作。到了南朝劉勰的《文心雕龍》，更是文學批評的集大成之作。也就是如此，一般學者在研究劉勰對《詩經》的看法時都將眼光放在對《詩經》與「詩」的文學性詮釋態度上，而忽略了劉勰把《詩》當做「經」的這一面。本文擬從「經」的角度出發，看劉勰對兩漢以來的《詩經》詮釋傳統的吸收與轉化，並且將其成果轉移於對創作傳統的批評，以彰顯劉勰文論中的經學特質，並重新檢視他對《詩經》的基本態度。

　　　　　From the Chou Dynasty to the Han Dynasty, The Book of Odes was transmitted and interpreted for almost one thousand years. Interpreters had their various views of The Book of Odes. Nevertheless we can realize that there were basically two attitudes between the Han Dynasty and East Chou Dynsty. In the East Chou, the views of the interpreters were pragmatic. Nevertheless, the Han Dynasty's interpreters emphasized on the social and educational function of The Book of Odes. Through the Wei and Jin Dynasty, the Confucian tradition gradually broke down. Intellectuals were progressively conscious of the value of individual existence and also the independent character of literary creation. In the South Chi Dynasty, Liu Hsieh's Wen Hsin Diao Ling was a great work of literature criticism. It represented a generalization of many views and ideas. Because of these reasons, researchers put their efforts on the study of The Book of Odes. They put emphasis on Liu Hsieh's literary theory and his literary attitude and ignored how Liu Hsieh treated The Book of Odes as a Confucian cannon so that traditional interpretation was absent or not considered important. This paper intends to describe Liu Hsieh's discourse on The Book of Odes from the view of the Confucian canon's tradition. Through this discourse we can realize that Liu Hsieh absorbed and transformed the Confucian canon's tradition of the Han Dynasty and also can find his attitude toward The Book of Odes.