客家女性的堅忍性格、節儉與刻苦耐勞被視為美德，在許多的客家論述中與客家文化的特色一起歌頌，然而，當「美德」成為一種意識型態時，往往就會使文化壓迫合理化；也會成為一種自我安慰的高尚情操，得以逃避真實的自我。撇開「美德」的高帽，究竟對客家女性而言，哪些是其普遍存在的文化性格？而這些文化性格的可能型塑歷程為何？本研究嘗試從文化精神分析的視角來進行深度論述，將客家飲食的特色──「鹹」──這個味覺與客家女性的身體、勞動和情慾之間推論出一些可能的關聯性。在論證與口述文本的相互建構下，本研究提出以下論點：對客家女性而言，從小「鹹」的味覺體驗所培養出的身體「緊縮」與「抗拒」感，而型塑出保存與勞動的文化性格──節儉(物資的緊縮感)、堅忍與刻苦耐勞(對抗外在環境的能耐)以及情慾的壓抑與克制(個人慾望的緊縮感)；而我們說「受得了鹹」的文化性格，就是吃得了苦，練就一身受苦的好功夫，在這些「受苦」的「美德」背後，客家女性可能產生一些文化性格的扭曲──保守固執而無味與堅持「受苦」的受虐文化性格，而這些文化性格的扭曲，反應的正是社會文化體制對客家女性的壓迫。身處在其中的個人，唯有覺察「美德」所具有的社會性心理缺陷意涵、以及在順服與受虐的混淆中，發展出生命的能動性，讓自己可以在束縛中找到自由的可能性，並得以重新建構新的客家女性文化性格。

In many Hakka cultural discourses, the Hakka women's endurance , thriftness and industriousness were their virtues par excellence and so can be deemed as the Hakka women's culture character. However, when "virtues par excellence" became one kind of ideology, the oppression of social institution and cultural symbolism will be rationalized and the Hakka women cannot but console oneself with that ideological construction. Puts aside "virtues par excellence", what are Hakka women's more realistic cultural dispositions? And how do these cultural dispositions be shaped? This research attempts to carry on an in-depth exploration from the cultural-psychoanalytic point of view, an attempt to uncover the possible correlations between a basic corporeal experience, that is, taste, and Hakkas women's body, labor, passion from Hakka diet characteristics - "saltiness". The research method are constructed by demonstration and verbal text analysis. This research proposes the following arguments: Speaking of the Hakka women, the sense of "salty" experiences raise body "contraction" and "resistance" feeling, and make the preservation of all goods and the hard-working habit their cultural disposition - thriftiness(contracted feeling in material), endurance and industriousness (the ability to resist external oppression), and the constraining of passion (contracted feeling in individual desire). But when we said the cultural disposition as "salty-received", it means suffer must be taken with hardship. Behind "virtues par excellence " of sacrificial suffering, the Hakka women possibly had accepted some distortion of cultural disposition - conservative and tasteless cultural disposition, as well as the cultural disposition of insisted masochism. These distortions of cultural disposition responded precisely the oppression from the socio-culture system per se. Only when the individuals are able to be aware that "virtues par excellence" may as well be the social mental illness, and be able to tell the difference of surrender and masochism, can they develop their own agency of life, and find the further possibility of freedom. And then, the new culture disposition would be under construction by Hakka women themselves.