雍乾浙西词派因其审美取向和“师法”建构而陷入自我重复的“模式化生产”陷阱,造成在词汇、词法、词风三方面自我因循的弊病。浙西词派内部对此早有察觉,并在乾嘉之际开始了自救实践:吴锡麒在京师受豪放词人群体影响,尝试以扩大词学取径的方式疗救浙派之弊,并将这一思路带到扬州词坛予以发扬。郭麐虽认识到浙派之弊,但反对改革,力主恢复姜张传统,净化浙派。受乾嘉汉学影响,以戈载为代表,浙西词派内部形成了以精研词体声律来疗救创作之弊的第三种思路。浙派自救思路突破了浙西词学理论框架,并在嘉道之际开始主动吸收、融合常州词学思想,引导了晚清词学浙常融合及“集大成”的发展方向。 Because of its aesthetic orientation and the construction of “teacher law”, the western and eastern phonetic schools of the Yong and Qian Autonomous Regions of Zhejiang and Western Zhejiang are trapped in the trap of self-repetition “pattern production ”, resulting in the drawbacks of self-discipline in terms of vocabulary, lexism and Ci-poetry. In the western part of Zhexi Ci School, he realized early on, and started his self-help practice on the occasion of Qianjia: Wu Xiyi was influenced by the libertarian group in the capital, attempting to curtail the disadvantages of the Zhejiang school by enlarging Ci A thought to Yangzhou CiTong to carry forward. Guo Kui although aware of the disadvantages of the Zhepai, but opposed reform, efforts to restore the tradition of Jiang, purifying the Zhepai. Influenced by the Canon of Confucianism and Buddhism, taking Gaizai as the representative, the third train of thought has been formed within the western Zhejiang Ci School to refine the phonetic rhythm of the genre to rescue the disadvantages of the creation. The self-help thoughts of Zhejiang School broke through the theoretical framework of western Zhejiang Ci study and began to take the initiative to absorb and integrate Changzhou Ci Study on the occasion of Jiadao. It guided the development of Ci study in late Qing Dynasty and the development direction of “Great Integration.”