There is no such title. The meaning of gourmet: The gourmets described by gourmet writer Lu Wenfu are like this. They know the local delicacies well; they will rush to where there is new delicacies; their comments on the delicacies are appropriate...

First of all, it should be noted that the "gourmet" we are talking about here refers to food in general, that is, food material objects in the meaning of "diet", and is not limited to "food" - dishes, pasta, pastries, and cakes in the narrow sense.

Waiting for professional tasting and appreciation.

Different from gourmands, whose main task is to fill their stomachs, and gourmets, who aim to explain the esophagus and food theory, gourmets are people who use a happy attitude towards life to conduct artistic appreciation and aesthetic taste of food, and are engaged in the exploration of ideal food.

The main purpose of gluttons is to pursue and satisfy material desires, while gourmets focus on cognitive explanation and theoretical induction.

Gourmets not only have rich and vivid gastronomic practice and material enjoyment, but also have profound and unique experience and artistic awareness. They are explorers and creators of the beauty of food life that harmonizes material and spiritual, physical and psychological.

There are countless gourmets in Chinese history - most of the eaters above the intermediate level of food culture fall into this category. There are also many gourmets, but there are very few people who can truly be called gourmets. "Everyone eats.

"It is rare to know the taste" (Volume 52 of "The Book of Rites· Doctrine of the Mean" No. 31), which is really true to the point.

Of course, this does not mean that being a foodie is achievable, nor does it mean that the work or profession of a foodie is unattainable. The fact is actually very simple: "Those who know will go beyond it, but those who are ignorant will not do it"; or it may be said that "

Those who are above and below are better than others, and those who are unworthy are not as good as others."

(Book of Rites, Doctrine of the Mean, Chapter 31, Volume 52) Those who are wise and lofty-minded do not have this ambition, and they disdain it!

In an era when Confucius and Mencius' thoughts on food suppression grandly dominated social concepts, and the food behaviors of the upper class often deviated from their food opinions, how could we expect those "knowers" and "sages" to take this matter into consideration.

In the same way, those "fools" and "unworthy people" are of course incapable due to economic poverty or poor culture, and once they are expected to transcend the boundaries of "only the wise and the ignorant" set by saints or social obstacles ("

The Analects of Confucius·Yanghuo 17" Volume 17), rising to the status of a "knower" or a "sage" must be disdained without exception.

The historical fact is that it is only in the era of spiritual freedom, ideological democracy, and cultural prosperity that is far greater than in any previous historical era, and the historical results of science and technology and economic and social reserves (mainly referring to the fields of food production and food life) have made new progress and development.

After the Tang Dynasty (618-907), the phenomenon of individual "knowledge" and "sages" in the intellectual community began to focus on the practice and exploration of food with a healthy and normal mentality; in other words, the social conditions that produced gourmets began to appear.

Preliminarily available.

Before that, those who were famous for their food could only be called gourmets at best, or they still belonged to the category of gluttons.

In about ten centuries from the middle of the Tang Dynasty to the middle of the Qing Dynasty (the historical pinnacle of the development of ancient Chinese food culture), the emergence of gourmets and their historical and cultural manifestations gradually increased in number horizontally, while vertically they

It is the continuous deepening of thinking and the gradual improvement of aesthetic taste.

If we look at it from the perspective of practical fields and aesthetic objects, it generally manifests a logical sequence of dining with tea as the first, wine as the second, and food as the last.

This is because, from the establishment of the standard of tea ceremony in the mid-Tang Dynasty to the refinement of tea tasting in the late period, Chinese tea art has been vividly demonstrated; and although wine has a long history, the drinking of distilled liquor, one of the important varieties, did not exist until the Yuan Dynasty.

Fang mainly became a social custom due to the preference of the poor nobles, so the full display of the wine cultural form was later than the tea ceremony.

As for the food eating culture that focuses on traditional hand-operated dishes, its content is relatively large and complex. It involves the full development of raw materials, the corresponding development of tool technology, the expansion of finished product varieties, and the comprehensive culture of banquet activities.

The accommodating expression was fully released after the prosperity of the Mid-Tang Dynasty, the prosperity of the Song Dynasty and the Ming and Qing Dynasties.

Therefore, although the eating activity with the main function of absorbing calories and basic nutrition (this should be stated according to the historical development process) occurred earliest and is the most important in life, the full development of its nutritional review did not begin until the middle of the Qing Dynasty.

Spray thinly.

The order of maturity of the above three is the historical logic of the operation of food culture, regardless of taste level.

(1) Thoughts on tea drinking Tea, in terms of its interest in maintaining people’s lives, is by no means a necessity.

Before the advent of food and drink, the ancestors of the Chinese nation had already lived a lively and colorful life, even great and heroic.

After tea entered people's society and daily life, quite a few people had no connection with it.

As we said in Chapter 6, the gradual spread of tea drinking among regions, ethnic groups and people has a historical and gradual time process.

Among them are factors such as value recognition, habit formation and custom infection, as well as consumption affordability factors.

For ordinary citizens who are worried about food, tea is a luxury product, and drinking tea is considered an undue and unnecessary wasteful hobby.

However, this does not affect the development of tea drinking art and tea drinking thought.

The historical and cultural development in the hierarchical era was exactly like this. Art and thought were inherently alien to the public.