王夫之认为，《诗经》的意义不仅在于诗歌背后的美刺意蕴与诗学理论，还在于其蕴含的修养处世思想。在《诗广传》中，王夫之通过诗情的审美实践寻求道德修养的诠释进路，将人之修养处世的关键锁定于情的对治，提出了修养从容、处世余裕的“裕情”修养处世论。通过畅达其情的“白情”，以自我之情关照他者的“同情”，以及通此贯彼、以暇调遽的“广心”等渐进式的修养处世工夫，教人以不毗于忧乐而裕于忧乐，以余裕泰然的心境接应变化、从容处世。能于人世纷乱求得所安、裕于人生忧乐者唯有“志士兼仁人”，这本质上是王夫之内圣修为境界的反映。因此，“裕情”的审美经验成为道德修养的体证，而内圣境界则成为其诗学伦理化的理据，王夫之由此构建起道德-情-审美和合统一的境界。

In Wang Fuzhi's view， the significance of The Book of Songs lay not only in its use for praise and satire， and poetic theory embodied by the poems， but also in the idea of self-cultivation and way of life. In his Commentaries on The Book of Songs， Wang Fuzhi sought an interpretive approach to moral cultivation through the aesthetic practice of poetry， and considered treatment of emotions as key to self-cultivation and way of life， putting forward the theory of yuqing （clam and ease）. Wang Fuzhi instructed people to be calm in the presence of sorrow and happiness through the gradual cultivation of baiqing （expressing one's emotion）， tongqing （empathy） and guangxin （broadening one's mind）， handling changes with ease and living a peaceful life. Only “aspirant and benevolent” individuals can find peace in the chaos of the world. This reflected Wang Fuzhi's state of inner sanctity. Therefore， the aesthetic experience of yuqing became an embodiment of moral cultivation， and the realm of inner sanctity became the rationale for his poetic ethics. In this way Wang Fuzhi constructed a unified realm of morality， emotion and aesthetics.