永樂以後，臺閣諸臣主導文壇百年，至正德間才為前七子的師古說所取代。臺閣作家崇尚沖融演迤的風格，其興起與皇權膨脹、道學獨尊有直接的關係。由於儒家認為屈子行徑有失中庸，《楚辭》文章華而少實，臺閣作家多罕言屈騷。在時局變易、學風移轉、地域文化、個人經歷等各種因素的影響下，此百年中漸有起而與臺閣文風抗爭的學者。這些學者以吳中文士為主，他們視七子有篳路藍縷之功，實為明代師古說的先驅者。其文學思想的重要一環，就是對《楚辭》的論述。因為屈騷的獨特性，學術風氣在儒學主導的傳統社會中一旦有變，新的學術特色很快就體現於《楚辭》論。本文探討了永樂至弘治間吳中文士楚辭研究的發展脈絡，並析論這些學者如何通過《楚辭》來抗衡、改造流弊已深的臺閣文風。

Throughout the 15th century, i.e. the first half of the Ming dynasty(1368─1644), the writers in the Imperial Ministries were very influential in China. Deeply affected by the Imperial Government and neo─Confucianism, these writers preferred pure and refined articles eulogizing the flourishing ages of harmony, prosperity and peace. At the beginning of the 16th century, however, this literary trend was displaced by classicism. Qu Yuan (ca.343 ─ ca.277B.C.) was regarded a heretic of Confucianism and much criticized, hence the writers in the Imperial Ministries made few comments to Chuci, a poetry collection in which Qu’s works were compiled. Due to the political, academic, regional and individual factors, some criticizers emerged in the 15th century and expressed their opinions against the writers in the Imperial Ministries, and many of them were the natives of the present Jiangsu Province. These criticizers can be regarded as the pioneers of the 16th century’s classicists. Due to the unique nature of Chuci, the new academic characteristics would be immediately found in the discussions about Chuci, as long as there was a change in the academic trend in the traditional society dominated by Confucianism. This article therefore aims to carry out an investigation of the Chuci study of these pioneers of classicism from Jiangsu, and to examine how they interacted with the the writers in the Imperial Ministries through Chuci.