清代乾嘉時期考據學大盛，許多文人都有金石之嗜，這種賞玩和研究的心得流而為詩，催生了金石詩。現代的文學史一般採用了袁枚等性靈派人士的評價，批評這種詩歌死氣滿紙、缺乏性情。本文細析翁方綱對廣州九曜石考訂後寫出的金石詩，認為他有意與詠物詩分別開來，以新的物我關係發展出新的創作方法，重新演繹了知識和文學的關係。當時，響應撰寫考訂詩的人不少，也不乏讚賞考訂詩的聲音。本文認為，金石詩在當時已經構成一個附帶政治權力的話語系統，參與者利用這種詩去完成自我想像，在文物光耀的皇清盛世下尋求不朽可能。

The textual research of cultural relics came into fashion in the Qianlong and Jiaqing Periods, while Jinshi Poems were written massively under this background. These poems were criticized by the Disposition School and Yuan Mei, which is generally accepted in literary history research recently. This article discusses the Jinshi poems written by Weng Fanggang, after he finished the textual research on Jiuyau Stone in Guangzhou. It is noted that Weng’s written approach and method are deliberately distinguished from object-chanting poem (Yongwu poem) in order to develop a new object-subject relationship for poem writing, and to present a new framework of knowledge and literature. At that time, such kind of poems was widely written and appreciated by literati. This article believes that the Jinshi poem writing phenomenon had a bearing on the political influences discourse, and that the attendees completed their self-imagination through being involved in Jinshi poem activities. They created the discourse of pursuing immortality in the full glory of a peace era.