关于“诗言志”问题 ,已有众多论述 ,本文补析 ,主要从礼仪制度的层面来立论 ,内容涉及三点 ,一是志有“标识”之义 ,即是说 ,所谓“以诗言志” ,就是将“诗三百”当成一种标志来看待 ,是将其作为一种礼仪制度中区分等级的标记徽帜用以规范人们的礼仪行为。二是“志”作“情志、怀抱”解时 ,应用在各诸侯国及大夫间的交往中要区分所表达的是群志还是己志、是公志还是私志。三是所谓“赋诗断章 ,余取所求” ,并不能完全“随心所欲” ,它还要受到某种规则的制约和限制 ,尤其是在表达公志之时 ,更必须遵守“歌诗必类”的原则。但“歌诗必类”除示“恩好”之义外还有另一层含义 ,即赋用何诗要遵守礼仪等级的规定 ,要与主人或宾客的地位身份相符合 ,不可越礼僭行。虽三点分论 ,但其间关系密不可分。 There are many expositions on the issue of “poetic statement of the mind and the poem”. In this paper, we mainly make an argument from the aspect of the etiquette system. The content involves three points. First, it implies the meaning of “mark.” In other words, The purpose of this book is to treat the “three hundred poems” as a kind of symbol, which is used to standardize the people’s ceremonial behavior as a kind of marked and distinguished symbol in the etiquette system. The second is “Chi” as “emotional, embrace” solution, the application in the vassal state and the interaction between doctors to distinguish between the group is still Chi Chi, is the public or private. Third, the so-called “poetry out of order, I want to take more than”, and can not be completely “arbitrary”, it also subject to certain rules and restrictions, especially in expressing the public opinion, but also must comply with the “poetry must class” the rules. However, in addition to showing the meaning of “well-being”, “poetry class” also has another meaning, that is, to use poetry to abide by the rules of etiquette level and to conform with the status of host or guest, Row. Although three points, but the relationship is inseparable.