錢謙益在七十五歲為杜蒼略題自評詩文時，提出「靈心、世運、學問」的詩文主張，他說：「夫詩文之道，萌折于靈心，蟄啓于世運，而茁長于學問。三者相値，如燈之有炷有油有火，而燄發焉」，錢謙益以燈火之焰來自「炷、油、火」三者的配合，比喻詩歌的創作來自詩人「靈心、世運、學問」三者的結合。錢謙益認為詩歌的價值在於內涵的意蘊，反對盲目追求格律形式，他重視格調，但更注重寫作時真情流露，表現時代精神，於是提出「靈心、世運、學問」之說，主張詩歌的本質是抒情言志，抒寫作者的思想感情，消釋悲憤、排遣幽懷，褒貶施政、揭露時弊，為時而著、為事而作，以期發揮詩歌的現實主義精神。錢謙益的文學思想，主張抒寫性情、重視世風世運、提倡尊經復古，尤以晚年提出的「靈心、世運、學問」，具體呈現以往個人的詩文理論和創作實踐，也建構起錢謙益文學思想體系的框架。其中的「世運說」，不僅是錢謙益詩論的重要特色，也明確標示出他和七子派、公安派、竟陵派詩論的差異。錢謙益的「世運說」包含「感物而動」、「溫柔敦厚」、「窮而後工」、「詩兼史義」等思想內涵。筆者擬以《錢牧齋全集》為主，透過錢謙益為其它詩人所寫的序跋題記、與友人的論辨書翰解析其世運思想，其《初學集》、《有學集》存有大量的詩序，有助於抽繹「世運說」的主張，並以《列朝詩集小傳》為輔，檢視他對「世運說」的見解，裨補闕漏。希望藉由本文，讓讀者更深刻體認錢謙益對明代詩壇及後世詩學的貢獻。 Qian Qian-yi made some comments on the works of Du Canglue when he was 75 years old and proposed the ideas of “Spirit Heart, World Movement and Learning”. With the “the wick, the oil and the fire” which come from the flame of light, he drew an analogy between the flame of light and the creation of a poet. He suggested that the creation of a poet is composed of “Spirit Heart, World Movement, and Learning”.Qian Qian-yi thought that the value of the poetry lied in the connotation of the implication, opposed to pursue the form or style blindly. He stressed the importance of the style, but paid greater attention to the true feelings when writing in order to reveal the spirits of the age. Therefore his writings strongly expressed the spirit of realism, which was for the age and for the specific purpose. Qian Qian-yi's literature thoughts advocated to expresses the personality in writing, to reverse after restored the past, to emphasize the social movement and phenomenon as well. The ideas of “Spirit Heart , World Movement and Learning” proposed in his old times, specifically presenting his individual prose theory and the creation practice and also constructed the frameworks of Qian Qian-yi literature ideology. Among them, the “World Movement” contained the concepts of “the feeling to move”, “the poem concurrently history righteousness”, “the more destitute the writer the better his work”, “gently honest” and so on.
