以禮解《詩》，東漢人鄭玄（127-200）已肇其端。宋人歐陽修（1007-1072），其《詩本義》就曾經提到近似以禮秩序人倫的看法。但是真正倡言《詩》具有禮精神、認為《詩》和禮可以相解的人，是王安石。本文偏重於王安石用禮解《詩》的角度出發，以文本為主要材料，闡發王安石用禮詮釋《詩》的原理與心得。「以禮解《詩》」這個概念，雖然王安石不是創始人，但他卻是發揚光大的人，甚至他還將這個理念付諸於實踐──官修《詩經新義》。王安石認為《詩》記載了周代人們互動往來的史料，王安石用「禮」為方法，在《詩經新義》中，詮解《詩》中人們建立社會秩序和調節人際倫理的方向。

This article lays emphasis on how Wang An-Shih（王安石）used rituals to regulate human relations in ＂the Classic of Poetry＂. Through this way, we can see how rituals assisted people in establishing the order of human relations and developing the spirit of rituals. Zheng Xuan（鄭玄）in the Han Dynasty was the first person to use rituals to build up human relations of ＂the Classic of Poetry＂. Then Ou Yang-Xiu（歐陽修）in the Sung Dynasty shared the similar perspectives in his book entitled ＂the Original Meanings of the Classic of Poetry＂. However, Wang An-Shih was actually the first person to insist that rituals should be used to elucidate and regulate human relations. Wang An-Shih thought that the historical materials of human relations were recorded in ＂the Classic of Poetry＂. Rituals helped people to establish social order and set up human ethic, and thus both ＂the Classic of Poetry＂ and rituals were closely related.