The Lingering Oral Phase: Sun Longji’s Deep Structure of Food and Its Relevance Today
In his seminal work, The Deep Structure of Chinese Culture (中國文化的深層結構), historian Sun Longji (孫隆基) argues that Chinese culture is fundamentally shaped by a set of deep, often unconscious, psychological and structural rules. Central to this structure is the pervasive role of food and eating (吃), which he controversially links to an "oral phase" (口腔期) fixation—a concept borrowed from Freudian psychology.
I. Food as the Core Cultural Fixation
Sun Longji’s analysis positions food not merely as sustenance, but as the origin point for Chinese aesthetics, social order, and psychological disposition.
The "Oral Phase" Thesis: Sun posits that the Chinese obsession with eating, talking about food, and the continuous desire for sensual, oral satisfaction suggests a cultural tendency toward immaturity or a delayed transition from the primary, dependent stage of the "oral phase." In this view, the prioritization of "eating" (民以食為天) over other intellectual or spiritual pursuits reflects a regression to or fixation on the most immediate, sensual needs.
The Origin of Aesthetics and Ritual: Sun notes that the character for "beauty" (美) is etymologically composed of "big" (大) and "lamb/mutton" (羊), implying that the Chinese aesthetic sensibility originally arose from the satisfaction of taste—specifically, the pleasant flavor of fatty mutton. Furthermore, "ritual" (禮) itself is traced back to the sequence of sacrificial food offerings, demonstrating that the social and ethical order of Chinese society was codified around the act of sharing and distributing food.
Reinforcing the Relational Self: The ritual of communal dining serves as the primary mechanism for reinforcing the "two-person" (二人) relationship structure and the pursuit of "harmony" (和合性), which Sun identifies as key to the Chinese social fabric. The dinner table is where social bonds are forged, hierarchies are subtly expressed (e.g., serving elders first), and individual desires are sublimated to the group dynamic.
II. The Deep Structure vs. Modern Chinese Reality
The contemporary Greater China region has experienced rapid economic and cultural globalization. However, a comparison reveals that while the surface phenomena of food culture have changed, the deep structureanalyzed by Sun Longji remains remarkably resilient.
| Aspect | Sun Longji’s Analysis (1980s Deep Structure) | Contemporary Greater China (Post-2000s Reality) |
| Cultural Priority | An "oral fixation"; Food is paramount (民以食為天). | Remains dominant. The "foodie" (吃貨) culture is a major social phenomenon; business is still conducted over elaborate meals; and food safety crises spark national outrage, confirming its symbolic primacy. |
| Social Function | Reinforces harmony and hierarchy; key to the "relational self." | Highly relevant. Communal dining (e.g., Lunar New Year reunion dinner, hotpot culture) remains the unbreakable core of family and social life. Food gifting and lavish hosting are essential expressions of "face" (面子) and respect. |
| Dietary Focus | Traditional medicine, Yin/Yang balance, and "Yi Xing Bu Xing" (以形補形). | Evolving. While TCM principles persist, there is a strong shift toward Western-style nutrition science (macros, calories) and health consciousness. The demand for global cuisine (Japanese, Korean, Western) has completely diversified the palate beyond regional Chinese cuisines. |
| Preparation & Access | Insistence on freshfood, often bought daily (anti-canned/frozen). | Challenged by Convenience. The rise of massive food delivery platforms, meal kits, and the normalization of frozen/packaged foods reflects a concession to speed and urban pace. However, the cultural ideal of fresh, home-cooked food still holds strong. |
III. Conclusion: A Persistent, Explanatory Framework
Despite the rise of global cuisine, the individualization of consumption, and the modernization of food technology, Sun Longji’s analysis in The Deep Structure of Chinese Culture remains highly relevant in explaining the intensity and social logic behind Chinese food culture.
The book’s value is in providing a framework to understand why food occupies such a disproportionately large space in the Chinese consciousness. The constant discussion of food, the use of a shared meal to initiate any serious social or business exchange, and the deep emotional significance attached to specific dishes are all cultural expressions flowing from that "oral core."
While the food itself has changed from millet and lamb to sushi and steak, the foundational cultural grammar that dictates how food is used—as a medium for social cohesion, a standard for aesthetics, and a source of foundational psychological satisfaction—continues to operate, making Sun’s structure a powerful, if provocative, lens for viewing contemporary Chinese society.
發表文章
