單士釐的旅行文學已有相當研究，但其「女性文學」卻仍未引起矚目。本文以她的「女性文學」做為考察對象，以全面觀照單士釐做為一名晚清民初的知識女性，其認同女性自我的典範意義。首先，「翻譯」日本的女學與家政學專書，包括下田歌子《家政學》與永江正直《女子教育論》，將賢妻良母主義帶進中國。其次，「編輯」清代女詩人詩作目錄，包括《清閨秀正始再續集》、《清閨秀藝文略》兩部，建構清代女性文學系譜。再者，「撰著」《懿範聞見錄》，記錄自己女性親族的嘉言懿行與生命故事。職是，根據上述三類文學表現，探賾單士釐豐麗多姿的文學表現，藉以理解世紀之交的閨秀轉型至現代知識女性的典範意義。

Shan Shili’s 單士釐 travel literature is well-studied, but her “women’s literature” has yet to receive significant attention. Focusing on her women’s literature,” this paper examines the significance of Shan Shili’s identity as a late-Qing/early Republican-era female intellectual. Firstly, she introduces to China the idea of the devoted wife and mother through her translations of Japanese books on women’s education and home economics, which include Shimoda Utako’s 下田歌子Kaseigaku 家政學 and Nagae Masanao’s 永江 正直Joshi kyōikuron 女子教育論. Secondly, she reconstructs the pedigree of Qing dynasty women poets by editing catalogues of Qing Dynasty women’s poetry, such as Qing guixiu zhengshi zaixu ji 清閨秀正始再續集and Qing guixiu yiwen lüe 清閨秀藝文略. Besides this, as a writer, she tells the life stories of her female relatives in her work Yifan wenjian lu 懿範聞見錄. This paper delves into Shan Shili’s rich and varied literary output, with the aim of understanding the significance of the well-bred lady’s transformation into the modern female intellectual at the turn of the 20th century.