Long before the paper images and sticky offerings of later folk custom, sceptics inside the Chinese tradition itself were arguing about whether the Kitchen God's report was worth taking seriously. The first century philosopher Wang Chong devoted a section of his sprawling critical work Lunheng to popular sacrificial practice, and the stove cult drew his particular scorn: he argued that treating the hearth as an inspector who could be flattered or bribed with food credited spirits with a pettiness unworthy of them, and that lavish stove sacrifice reflected human anxiety rather than any real cosmic bookkeeping. His arguments did nothing to slow the cult, which is independently attested even earlier, in Han dynasty ritual compilations and in the Huainanzi, as an established household observance predating his critique by generations.
The persistence of Zao Jun's cult despite a documented, articulate rationalist objection from within the same intellectual culture is itself informative: it shows popular household religion in China operating on a track largely separate from elite philosophical debate, sustained by family practice and municipal custom regardless of what scholars in the capital thought about its logical coherence, a pattern repeated with many other folk deities long after Wang Chong's specific arguments were forgotten by all but specialists.