《公羊》學與詞學同在晚清獲得充分關注，惜學界多忽視兩者的關聯。「詞出於 《公羊》」說，很可能是「某人」在《春秋》筆法與詩歌理論的接軌痕跡上，察覺《公 羊》學與常州詞學的詮釋方式相似，才提出的一個綜合性概念。因為當時詞壇掀起了一 股對唐宋詞進行政治詮釋的風氣，這種對「微言大義」的執意勘探，上下求索，與《公 羊》學對《春秋》的詮釋理念如出一轍。譚獻 (1832-1901) 對「詞出於《公羊》」說， 作出《公羊》學通於詞學「意內言外」之解釋。可知從經史之學到辭章之學，譚獻都以 「經世」與「微言」作為評鑑標準，是晚清今文學派銳意入世的思想延伸，也是《公 羊》學家以微言干涉世運之一大縮影。透過「跨學科」的研究方法，望能追溯晚清「詞 學」背後的「經學」依據，藉此呈現出清人觸類旁通的深厚學養。

There is a famous saying about ci poetry in the Qing: “Ci 詞originated from the Gongyang 公羊.” The person who said this is unknown, but it was likely spoken by someone who perceived various similarities between the rhetorical strategies employed in the Chunqiu春秋, the Gongyang school of exegesis and Changzhou 常 州 ci poetry. In this regard, statecraft and the rhetoric of “subtlety” probably weighed heavily on Tan Xian’s 譚獻 (1832-1901) mind when he considered the connection between Confucian discourse and literature. This not only reveals the influence of New Text Confucianism in the late Qing, but also indicates that Gongyang scholars took participation in social and political affairs as their ultimate concern.