本文從枚乘〈七發〉的療疾效能談起，參考如〈韓非子〉、〈呂氏春秋〉、〈准南子〉等書中的相關記載，也引用〈子虛賦〉、〈上林賦〉、〈涓簫賦〉等相互應照，主要針對兩方面進行討論:一方面去追索以記誦名物知識、詩歌史料擅長的賦家，如何也可以如同哲學家或方技醫家，參與君王身體照護的行列，同時分辨賦家所提出的照護說法，與原理探求、道德規範或醫治方法有何異同;另一方面要思索的是，嗜欲，尤其是發自耳目感宮的慾望，如何透過語言或文字而可以被如實地經驗，本文尤其著重分析賦家在連額法與連綿詞的運用，如何可能憑聲達意而進行跨越嶺別的狀態聯想。希望透過這兩方面的討論，將漢初大賦放在更廣大的屬於君王身體養護的某一種角度來重新詮釋，也試圖為基於感官的嗜欲如何成為被認可的經驗論述，提出在語文操作上更具體的分析。

This essay takes as its point of departure the curative powers of Mei Sheng's“Seven Stimuli"; goes on to discuss relevant passages from texts such as Han feizi Lushi chunqiu， and Huai nanzi; and cites as points of com panson“Zixu's Rhapsody，\"“Rhapsody on Shanglin，\" and “Rhapsodyon Wind Pipes." My discussion follows two lines of inquiry: (1) in what manner can the epideictic (ju)poet-who can cite the names of myriad things and recite history through verse-be likened to a philosopher or a medicine man in his role as caretaker of the ruler's health; at the same time， how do the curative techniques offered by the epideictic poet compare to inquiries into fundamental cosmic principles， ethical norms， and medical techniques? (2) how can pleasures-in particular， the pleasures of sight and sound-be experienced through language? The emphasis of my essay is on analyzing the epideictic poet's deployment of categories that organize experience and the effects of reduplicative binomials. Such binomials， by virtue of being able to take on multiple referents simultaneously， can create correspondences across categories. Through these two lines of discussion， I wish to reframe the epideictic verse of the early Han as a technique of nurturing the ruler's health， and understand how desires based in perception are understood as an accepted mode of narrating experience through a concrete analysis of the workings of fu language.