The philosophy of food
Abstract
This book explores food from a philosophical perspective, bringing together sixteen leading philosophers to consider the most basic questions about food: What is it exactly? What should we eat? How do we know it is safe? How should food be distributed? What is good food? David M. Kaplan's erudite and informative introduction grounds the discussion, showing how philosophers since Plato have taken up questions about food, diet, agriculture, and animals. However, until recently, few have considered food a standard subject for serious philosophical debate. Each of the essays in this book brings in-depth analysis to many contemporary debates in food studies-Slow Food, sustainability, food safety, and politics-and addresses such issues as "happy meat," aquaculture, veganism, and table manners. The result is an extraordinary resource that guides readers to think more clearly and responsibly about what we consume and how we provide for ourselves, and illuminates the reasons why we act as we do.
... Apart from its nutritional value crucial for man's survival, food is a social construct that is not often meant for conscious consumption. Kaplan (2012) asserts that the essence of food includes thirteen main conceptions. Ranging from the most natural to the most cultural, these conceptions include "nature, nutrition, fuel, medicine, diet, pleasure, taboo, commodity, goods, meaning, spirituality, recipe, and art" (p. ...
... David M Kaplan (2012) in Food Philosophy discusses the concept of food ethics as the foodrelated obligation one has with oneself and the society at large. It refers to the responsibility an individual has to himself and his community in creating an environment of wellness and wholesome nourishment. ...
... Cannibalism, although prevalent in certain tribes in the remotest part of the world, is generally frowned upon by civilised society. Consuming human flesh as the last resort for survival, emergency cannibalism, although undesirable, is not considered immoral; however, any other form of cannibalism is strictly prohibited in contemporary society (Kaplan, 2012). Nevertheless, cannibalism or cannibalistic tendencies in literature and films often represents a wide array of meaning. ...
Food choices represent conscious affirmation and expression of personal, group, ethnic or national identity. Due to its multidimensional role, food that we rely on sustenance is often politicised and used as a tool to create conflict amongst and within diverse social groups. Assamese cuisine includes a rich platter of authentic food varieties, often limited to the north-eastern region. Although food consumption is a subjective experience, cultural taboos within a community might be acceptable practices in another culture, creating conflicting notions of food practices. The balance between the twin axis of culture and politics regarding food is disrupted when heterogeneous cultural patterns and opposing political notions are in discord. Similarly, the solidarity within a cultural group becomes hostile when the authority of the individual concerning food choices is not aligned with the authority of the social structure. This discord from a political and cultural standpoint is evident in the Assamese socio-cultural scenario. Taking Bhaskar Hazarika’s Ravening/Aamis (2019) as a case study, this paper proposes to analyse the representational troupe of food, through a structuralist anthropological lens, with respect to food politics to understand socio-cultural ramifications of Assamese food patterns.
... Следуя из этого, наряду с искусством (архитектурой, литературой, живописью и пр.) как аспектом культуры, являющимся непосредственным предметом изучения эстетики, отдельной темой выступает искусство гастрономии [Kaplan, 2012]. В последние десятилетия еда перестаёт рассматриваться как область физиологического и производственного и начинает рассматриваться с позиции искусства, психологи и даже политики [Chapple-Sokol, 2013;Zhang, 2015], а также становится самостоятельным предметом философского дискурса [Perullo, 2016;Sweeney, 2017;Kaplan, 2012;Курбатова, 2013; The Essence of Japanese Cuisine, 2013; Михайлова, 2008]. ...
... Следуя из этого, наряду с искусством (архитектурой, литературой, живописью и пр.) как аспектом культуры, являющимся непосредственным предметом изучения эстетики, отдельной темой выступает искусство гастрономии [Kaplan, 2012]. В последние десятилетия еда перестаёт рассматриваться как область физиологического и производственного и начинает рассматриваться с позиции искусства, психологи и даже политики [Chapple-Sokol, 2013;Zhang, 2015], а также становится самостоятельным предметом философского дискурса [Perullo, 2016;Sweeney, 2017;Kaplan, 2012;Курбатова, 2013; The Essence of Japanese Cuisine, 2013; Михайлова, 2008]. Эту область философского познания предлагается называть эстетикой вкуса или эстетикой еды 2 [Sweeney, 2017: 1]. ...
The focus of this paper is on the Korean aesthetic model of taste. In order to investigate the origins of aesthetics in Korea and its current place in Koreans’ lives, it analyzes the key concepts of the Korean aesthetics and spiritual aspects of life for Koreans. In a way to exemplify this cultural system, traditional Korean food is presented as a conceptual representation of the aesthetic experience. Its role in integrating different aspects of meanings and values in everyday lives of Koreans is also discussed. The research subject is studied through the complex lenses: its association with both the gastronomic taste, which comprises organoleptic perception and aesthetic judgements, and the semiotic aspect of culture, represented by basic units thereof – words. The optics of the interdisciplinary outlook of this method suggests a new approach to viewing Korean aesthetic of taste. The research shows that scientific approach to aesthetics was first adopted in Korea in the 1930s under the cospicuous cultural influence of the Japanese colonial rule; the ideas formed at that time still remain important aesthetic concepts. The study proposes that meot should be viewed as the most important and representative concept in Koreans’ everyday aesthetic experience. The cultural and historical analysis of Korean gastronomic culture suggests there is a number of specific cultural and cosmogonic meanings that were typical of the royal cuisine during the Joseon era and demonstrates how certain Korean dishes are endowed with aesthetic and existential values today.
... It also exemplifies our urge for perfection. Food and drink intimately entwine with and signify our desires, anxieties, memories, pleasures, and pride in and estrangement from our heritage (Kaplan, 2011). Kannampilly (2006) asserts that food is a social marker. ...
Ecofeminism examines issues at the intersections of gender and environment. It equates the subordination of women with the exploitation of nature. This study is premised on secondary literature. Utilizing the lenses of Chaone Mallory’s (2013) encounters between ecofeminism, food, and place, it examines such entanglements from an Indian perspective. Drawing on studies conducted in the Indian context, it brings forth the promises and challenges afforded by ecofeminist representations of environmental issues. It acknowledges the role of women in local communities as repositories of indigenous knowledge systems and living embodiments of sustainable environmental practices. It calls forth the need to strike at the roots of their oppression to solicit their enhanced participation in environmental conservation. Running through the oeuvre of this analysis is a passionate plea to reflexively engage with local knowledge systems, which are often dismissed as irrational and unscientific by dominant paradigms of development.
... Temelde sosyal ve uygulamalı bilimlerle ilişkilendirilen gastronomi, disiplinlerarası bir olgudur ve kavramsallaştırılırken bu yönlerin dikkate alınması gerekir (Koerich ve Müller, 2022: 2). Felsefe (Kaplan, 2012), yemek sosyolojisi (Ueda, 2021), sosyo-kültürel dönüşüm (Koerich ve Müller, 2022), sanat, kültür ve turizm (Hegarty ve O'Mahony, 1999: 29;Sipahi ve Yılmaz, 2017;Mohanty, 2020), gastroloji (Martínez de Albeniz, 2021), konaklama (Santich, 2007: 47), gastronomi ve gıda (Neill vd., 2017;Şahin, 2022); tüketici davranışı (Romeo-Arroyo vd., 2020), moleküler gastronomi ve gastrofizik (This, 2009;Pedersen vd., 2021;Velasco vd., 2021) ve teknoloji ve yeme-içme ilişkisi (Baroni vd., 2014; Spence vd., 2019) gibi çok sayıda araştırma gastronomi ile ilişkilendirilerek yürütülmüştür. Doğa bilimlerinden sosyal bilimlere kadar birçok disiplin, gastronomi konusunda yeni bakış açıları sunmaktadır (Pedersen, 2021: 153). ...
Gastronomi ve gastronomi araştırmalarına olan ilgi, gastronomi eğitimine olan ilginin ve talebin de artmasını sağlamıştır. Eğitime yönelik bahsi geçen talebe yanıt veren ve bu doğrultuda faaliyetler sürdüren kurumlarından biri de üniversitelerdir. Üniversiteler, bünyelerinde bulunan fakülte ve yüksekokullarda dört yıllık “Gastronomi ve Mutfak Sanatları” öğrenim programları yürütmektedirler. Bu aşamada akıllara pek çok araştırmaya da konu olan gastronominin multidisipliner yapısı ve gastronomi eğitiminde bu yapının göz ardı edilip edilmediği gelmektedir. Yükseköğretim kademesinde sürdürülen gastronomi eğitiminin, gastronominin multidisipliner özelliğini göz ardı etmeden gerçekleştirilmesi, verilecek eğitimin niteliği açısından önem arz etmektedir. Bu düşünceden hareketle gerçekleştirilen araştırma, Türkiye’de fakülte çatısı altında dört yıllık “Gastronomi ve Mutfak Sanatları” eğitimi veren üniversitelerin eğitim müfredatlarını inceleyerek mevcut durumu ortaya koymayı amaçlamaktadır. Böylelikle bahsi geçen müfredatların gastronominin doğasında bulunan multidisipliner yapısına uygun olarak oluşturulup oluşturulmadığının ortaya konulması hedeflenmektedir. Bu kapsamda; Türkiye’de “Gastronomi ve Mutfak Sanatları” eğitimi veren 62 fakülte belirlenmiş, ilgili bölümlerin 8 yarıyıllık programları incelenmiştir. Nitel araştırma deseninin benimsendiği araştırmada doküman analizinden faydalanılmış, içerik analizi gerçekleştirilerek yorumlanmıştır. Araştırma bulguları, araştırmaya dâhil edilen bölümlerin büyük çoğunluğunun turizm fakülteleri altında yer aldığını ve vakıf üniversitelerinde uygulama derslerine daha fazla yer verildiğini göstermektedir. Eğitim müfredatlarının gastronominin multidisipliner yapısını yansıtacak şekilde hazırlandığı ancak ders içeriklerinin de incelenmesi gerektiği sonuçlarına ulaşılmıştır.
... Increasing discourse around the health risks of food has undoubtedly enhanced consumers' awareness of the relationship between food, health, and well-being while simultaneously inducing some feelings of anxiety or discomfort when choosing food. These sensations arise from the fear of making wrong choices(Kaplan, 2012), tensions between pleasure and health, and tensions between the search for commensality and expected compliance with nutritional recommendations (Schneider-Kamp, 2021). ...
Because bread consumption significantly contributes to salt intake and health risk, the acceptance of low‐salt reformulations has mainly been examined from an organoleptic perspective. However, the influence of cultural patterns has largely been neglected; working in the French context, our study aimed to fill this gap by considering the conflicts between health and cultural norms associated with bread, a totem food. We adopted a sequential and mixed (qualitative and quantitative) research approach based on interviews to grasp the cultural representations associated with bread and to sodium‐reduction strategy and based on a quantitative survey at worksite canteens that combined the overall sensory appreciation of a reformulated bread, along with a questionnaire on motivations and attitudes. We used structural equation modeling to explore the acceptance of this new bread, as well as segment analysis to highlight the potential heterogeneity among consumers. The results showed the influence of sensory appreciation and health motivations, which were found to be highly determined by the perceived benefits of a low‐salt diet. Unexpectedly, an attachment to the cultural values associated with traditional bread and seeking hedonism through salty food did not inhibit the consumption of reformulated bread. We discussed the scope of an approach embracing the normative pluralism around a totem food to better envision the future of low‐salt bread in collective food services. Practical implications can help restaurant managers promote sodium‐reduced meals while ensuring compliance with social normativity and cultural values.
... Women tend to combine formal and informal labor on the farm; thus their flexible labor often sustains agricultural work (Prugl, 2004). In agrifood chain scholarship, gender has also been considered a category that shapes the everyday lives of actors and is deeply entrenched in food politics (e.g., Kaplan, 2011). ...
The aim of this perspective paper is to reinforce the analysis of gender relations in agrifood chain research and integrate the household and the work and consumption taking place there. In the value chain discourse, approaches that integrate households and consumption as an analytical dimension exist, but the last stage often remains hidden. To take a holistic view on value chains integrating the hidden end, we apply feminist economic perspectives and gender analysis to agrifood chains. This paper builds on our own research while integrating it with other scholars’ empirical work and the theoretical literature concerning gender and value chains. Drawing on empirical examples from both the Global North and South (e.g., on the meat, tomato, seafood, and African Indigenous Vegetables chains), we illustrate the importance of households and consumption to value chain analysis with three examples: Firstly, we demonstrate how commercialization in agrifood chains impacts consumption practices and the food-related care work of women; secondly, we discuss how market-oriented reforms to production in a globalized economy restrict control and access to food for producers; and thirdly, we illustrate that consumer appetite influences working conditions in food production and policies. The examples underscore the fact that households and consumption are not isolated components, but are embedded in a complex agrifood system. In the final part of the paper, we propose an agenda for making this hidden end of the value chain and its links to gender, the household, and consumption more visible.
... Food as a consumable entity is thus cultural as well as binding in nature. Food, according to Kaplan (2012), "has social meaning and significance beyond its nutritive function; it is also expressive. Each society determines what is food, what is permissible to eat, and how and when particular things are consumed… Food preparation and consumption are bound to the beliefs, practices and laws of nations and cultures. ...
the article is available in page 508-512
... Food, according to Kaplan (2012), "has social meaning and significance beyond its nutritive function; it is also expressive. Each society determines what is food, what is permissible to eat, and how and when particular things are consumed… Food preparation and consumption are bound to the beliefs, practices and laws of nations and cultures. ...
“…food is about more than objects and essences; it is also about activities, traditions, and identities” (Kaplan Food Philosophy 4). History, whether religious or not, has shown us that ‘the forbidden apple’ was instrumental in the expansion of human beings on earth which was occasioned by the tragic expulsion of Adam and Eve from the Garden of Eden in Heaven. Food in a consumable form has since then been a vital ingredient of human existence. Centuries passed, mankind progressed to the point of mars and moon being spots of experimentation. History also stands a witness to the different civilizations, different groups of social existence and different forms of cultural, social, political and ideological expressions.
Culinary art and the culture it represents are very much relevant when it is perceived at the socio-cultural perspective. Every region, every locality has its own narrative to bring forth, with food becoming an indissoluble aspect. Reading the food habits of a society provides us with a wealth of information on the particular society in focus. The culinary culture of India is very much unique given the fact that India is diverse not only in terms of the language they speak and the religion they practice, but more in terms of the food habit they live with. The differences itself unify the Indians from the east to the west, and from the north to the south. We can even identify food being denominated regionally making the local flavor gain an international acceptance.
Coming down to the southern part of India, South Indian cuisine has its own signature. The culture which the food represents is something which proudly represents the South India. Malabar Muslim cuisine, very unique to the Malabar districts in Kerala, has a narrative of its own to tell. It is a confluence of the local flavour of the Kerala culture as well as the Arab-turkish tradition. Over a period of time, the Muslims in Malabar were able to construct their own singular food culture whose fame and taste has travelled to different parts of the world by now. Hence, the present paper would attempt to make a reading of the Malabar muslim cuisine from an anthrological perspective using the theoretical contributions of Levi Strauss and David M Kaplan.
... Food as a consumable entity is thus cultural as well as binding in nature. Food, according to Kaplan (2012), "has social meaning and significance beyond its nutritive function; it is also expressive. Each society determines what is food, what is permissible to eat, and how and when particular things are consumed… Food preparation and consumption are bound to the beliefs, practices and laws of nations and cultures. ...
This study examines the empowerment of Mappila Muslim women in Malabar through socio-religious reforms. It challenges prevailing narratives that depict Muslim women as passive victims and highlights the need for nuanced perspectives within feminist discourse. Early historical writings and mainstream historiography have neglected the role of Mappila women, but their active participation in socio-political engagements is evident in historical events like the struggle against colonial powers.
The study explores the five phases of empowering Mappila women, tracing their journey from the 19th century to the present. It discusses the socio-religious reform movements and their impact on gender relations, incorporating elements of colonial modernity and the ideals of individual freedom. Mappilapattu, a rich literary tradition, and the influence of education on women's empowerment are also examined.
Despite advancements in female education, challenges persist in achieving professional and societal empowerment. Gender discrimination, poverty, social neglect, and traditional practices hinder socio-economic mobility for Muslim women. Patriarchal attitudes continue to shape the community's social psyche, limiting women's opportunities.
Nevertheless, Muslim women in Malabar have made significant strides in challenging conservative values and asserting their identity. They actively engage in the public sphere, offering a modern interpretation of Islamic teachings. Continued efforts are required to address remaining challenges and achieve gender equality within the Mappila Muslim community.
Keywords: Mappila Muslim women, socio-religious reforms, empowerment, gender equality, patriarchy, Malabar, Kerala. (Word count: 196 words)
... There are similarities between the applications made in the kitchen and art in terms of their effects on the senses (Sipahi et al., 2017). So much so that while foods are described with expressions that are transferred to different senses, such as plain, satisfying, and harmonious, which are attributed to the field of aesthetics, the words 'acquire a taste' used for meals are used as a metaphor in art in the sense of 'having the competence to notice aesthetic qualities' (Kaplan, 2012). ...
The aim of this research is to reveal the creative characteristics of creative chefs and the factors of the culinary creativity process. The research was designed with an interpretive approach and the multi-qualitative method was used. The data for the study were obtained from documentaries and observations. In this context, thirty-four documentaries were examined, and twenty chefs were observed. The collected data were analyzed using the content analysis method. The research findings show that the personal characteristics of culinary artists are similar to those of creative individuals. In addition, various internal and external factors, including memories, instincts, travel, experiences, culture, professional and physical environment, family, art, social media, and original techniques, are found to play a role in the chef's creative process.
... However, the nutrition sciences have not received such dedicated attention. The general interest in the 'philosophy of food ' (Curtin and Heldke 1992;Telfer 1996;Kaplan 2012;Borghini and Engisch 2022) has largely involved ethics (Chadwick 2000;Singer 2009;Sandler 2014;Thompson 2015;Chignell, Cuneo, and Halteman 2016), aesthetics (Korsmeyer 2002;B. C. Smith 2007;Scruton 2010), or the sociological and political factors influencing food research (Nestle 2007;Orland and Spary 2012;Scrinis 2013). ...
While philosophers of science have marginally discussed concepts such as ‘nutrient’, ‘naturalness’, ‘food’, or the ‘molecularization’ of nutrition, they have yet to seriously engage with the nutrition sciences. In this paper, I offer one way to begin this engagement by investigating conceptual challenges facing the burgeoning field of nutritional ecology and the question of how organisms construct a ‘balanced’ diet. To provide clarity, I propose the distinction between nutrient balance as a property of foods or dietary patterns and nutrient balancing as an evolved capacity to regulate nutrient intake. This distinction raises conceptual and empirical issues, such as what properties constitute this capacity and whether they are the same in all organisms. Additionally, while scientists use the term ‘balancing’, its intension and extension need further clarification. Based on the literature, the properties of external nutrient detection, internal sensing of nutrient levels, and organismal regulation could provide a basic recipe for nutrient balancing. Next, using an evolutionary lens, I examine nutrient acquisition in some prokaryotes, slime molds, simple multicellular eukaryotes, and in the quirks of multicellular metabolism to raise questions about the origins and universality of balancing. Finally, I build on this explication of balance and balancing by considering how obesity and cancer might respectively elucidate problems of organismal nutrient imbalances versus disrupted cellular nutrient balancing. http://philsci-archive.pitt.edu/20344/
... In some Western universities, the subject 'philosophy of food' may even become a routine course. 793 If such a course eventuates, its foundations should span the sciences, economics, environmental studies and aesthetics within a broader base of philosophy. Pragmatically, it is more likely that the subject would be considered as applied ethics through a case study approach. ...
The practical field of philosophy that is ethics is a convenient means of examining varies aspects of the essential practice of agriculture.
... 8,9 and the moral, social, cultural, psychological and spiritual aspects of eating and drinking are often disregarded. 10 Studies indicate that nurses and nursing students lack nutrition-related knowledge, [11][12][13] and few studies have discussed pedagogic methods in nutrition education in nursing. 14,15 The alarming number of older adults in institutions suffering from malnutrition may indicate that the current approach to food and nutrition is inadequate and that a shift in the approach to nutrition in nursing education may be needed. ...
Background: Food is an important part of nursing care and recognized as a basic need and a human right. Nutritional care for older adults in institutions represents a particularly important area to address in nursing education and practice, as the right to food can be at risk and health personnel experience ethical challenges related to food and nutrition. Objective: The present study investigates the development of coursework on nutritional care with a human rights perspective in a nursing programme for first-year nursing students and draws upon reflections and lessons learned. Research design: The study utilized educational design research. The coursework, developed through two rounds, combined on-campus learning and clinical placement in nursing homes. Nursing studentsʼ perspectives and experiences gathered through focus groups and a written assignment informed the development and evaluation of the coursework. Participants and research context: In the first round, multistage focus group interviews were conducted with 18 nursing students before, during and after placement. In the second round, four focus group interviews with 26 nursing students were conducted shortly after placement. Ethical consideration: The study was approved by the Norwegian Centre for Research Data. Findings: Three main ʽlessons learnedʼ emerged regarding introducing a human rights perspective in nursing education: 1) the contribution of the human rights perspective in changing the narrative of ʽvulnerable and malnourished patientsʼ, 2) the importance of relationships and experiences for learning about human rights and 3) the benefit of combining development of ethical competence with a human rights perspective. Conclusion: A human rights perspective enabled the students to give meaning to nutritional care beyond understanding of food as a basic physical need. Incorporating human rights in nursing education can support nursing students and nurses in recognizing and addressing ethical and structural challenges and being able to fulfil the right to food for patients.
... Whats hould we eat? How do we know it is safe?H ow should food be distributed?W hati sg ood food?" (Kaplan 2012)M osti mportantly, givent hatf oodi saproduct,b ut eating is an action,f oodh as as trong connection to ethics( Bellows 1868), due to the impact "our food choices have on humans, animals, andthe environment" (Singerand Mason2007).Food is art(Antinucci 2016). Food is science (Thompson andK aplan 2014). ...
... Dazu gehört, dass Menschen andere Menschen nicht essen und sich oder andere nicht verhungern lassen. Wenn Ernährung mit Autonomie und Menschenwürde verbunden ist, dann ist eine gesunde Ernährung und die Aufnahme von Nahrungsmitteln mit einer hohen biologischen Wertigkeit ebenfalls eine Pflicht(Kaplan 2012, S. 9 f). Dies ist mit der Frage nach dem Zugang zur gesunden Ernährung verbunden. ...
Heute kehren sich zunehmend Unternehmen sowie Verbraucher und Verbraucherinnen von gängigen Produkten und Produktionsweisen ab und suchen nach Nachhaltigkeit versprechenden neuartigen Produkten, Technologien und Herangehensweisen zur Lebensmittelherstellung und Konsum. Zum Ausdruck kommt diese Entwicklung im Streben nach gesunder und verantwortungsvoller Ernährung. Menschen interessieren sich für alternative, neuartige Produkte und verbinden damit auch ethische und soziale Zielsetzungen: artgerechte Tierhaltung, Vermeidung von klimaschädlichen Emissionen, Verzicht auf Antibiotika, Schutz endlicher Ressourcen.
Ethische, rechtliche und gesellschaftliche Aspekte neuer Lebensmittel und deren Herstellung rücken vermehrt in den Mittelpunkt der gesellschaftlichen Debatte. Entsprechend des Förderschwerpunkts ELSA - „Ethical, Legal and Social Aspects“ - des Bundesministeriums
für Bildung und Forschung wurde eine fundierte und sachliche Auseinandersetzung über die rechtlichen, sozialen und ethischen Aspekte sowohl neuer bzw. alternativer Lebensmittel als auch deren Produktionsverfahren mit jungen Menschen als Zielgruppe geführt.
... Dazu gehört, dass Menschen andere Menschen nicht essen und sich oder andere nicht verhungern lassen. Wenn Ernährung mit Autonomie und Menschenwürde verbunden ist, dann ist eine gesunde Ernährung und die Aufnahme von Nahrungsmitteln mit einer hohen biologischen Wertigkeit ebenfalls eine Pflicht(Kaplan 2012, S. 9 f). Dies ist mit der Frage nach dem Zugang zur gesunden Ernährung verbunden. ...
... Dazu gehört, dass Menschen andere Menschen nicht essen und sich oder andere nicht verhungern lassen. Wenn Ernährung mit Autonomie und Menschenwürde verbunden ist, dann ist eine gesunde Ernährung und die Aufnahme von Nahrungsmitteln mit einer hohen biologischen Wertigkeit ebenfalls eine Pflicht(Kaplan 2012, S. 9 f). Dies ist mit der Frage nach dem Zugang zur gesunden Ernährung verbunden. ...
Heute kehren sich zunehmend Unternehmen und Verbraucher*innen von gängigen
Produkten und Produktionsweisen ab und suchen nach Nachhaltigkeit versprechenden
neuartigen Produkten, Technologien und Herangehensweisen zur Lebensmittelherstellung
und Konsum. Ethische, rechtliche und gesellschaftliche Aspekte neuer Lebensmittel und deren Herstellung rücken vermehrt in den Mittelpunkt der gesellschaftlichen Debatte. Entsprechend des Förderschwerpunkts ELSA - „Ethical, Legal and Social Aspects“ - des Bundesministeriums für Bildung und Forschung wurde eine fundierte und sachliche Auseinandersetzung über dierechtlichen, sozialen und ethischen Aspekte sowohl neuer bzw. alternativer Lebensmittel als auch deren Produktionsverfahren mit jungen Menschen als Zielgruppe geführt. Neben einemhohen Alltagsbezug eignete sich das Projekt gleichzeitig sehr gut, um inter- und transdisziplinäre Erkenntnisse an der Schnittstelle von Risikoforschung, Technikfolgenabschätzung und Partizipationsforschung zu gewinnen.
... Bu gastronomik bir olay olan yemeğin estetik deneyiminin bireysel ve toplumsal değerlerini anlamak için hem sosyal hem de estetik teorinin geliştirilmesi gerektiğini (Hegarty, 2009) göstermektedir. Ayrıca yemeğin estetik değerini tanımlayabilmek için onu oluşturan görsellik, tat ve koku karakteristiğinin net bir şekilde ortaya konulması gerekmektedir (Kaplan, 2012). Bu iddianın temelinde duyusal analiz zinciri bulunmaktadır. ...
Estetik, toplumun ve insanın hemen her yapı taşına nüfuz etmiştir. İnsanın en temel ihtiyaçlarından biri olan yeme-içme ile ilişkilendirildiğinde mevcut durumun oldukça tartışmalı olduğu görülmektedir. “İnsanın güzellik arayışı her zaman var oldu ve var olmaya devam edecek” önermesi bu çalışmanın ortaya çıkmasında etkili olmuştur. Bu güzellik arayışının temel fizyolojik bir ihtiyaç olan yeme-içmenin hem gelişiminde hem de değişiminde önemli bir rolünün olduğu varsayılmaktadır. Bu çalışmada estetik ve yemek ilişkisinin süje ve objenin güzellik ekseninde incelenmesi amaçlanmıştır. İnsanın bir yemeği tercih nedenlerinin estetik açıdan ortaya konulması da amaçlar arasındadır. Günümüzde gıdanın tüm duyuları harekete geçiren sinestetik bir etkisinin olduğu
bilinmektedir. Sadece tat ve koku duyuları ile açıklanamayacak olan yemek; estetik, felsefik ve psikolojik akademik çalışmalar ışığında ele alınmıştır. Sonuç olarak günümüzde bu iki kavramın birbirinden ayrılamadığı, gelecekte de estetik kaygı ile arayışın devam edeceği düşünülmektedir. Çalışmada Brillat-Savarin’in ikonik gastronomi yaklaşımı temelinde insanın güzeli arama arzusu, eleştirel gastronomik bir yaklaşım ile irdelenmektedir.
Aesthetics have penetrated almost every building block of society and human. It seems that the current situation is quite controversial when it is associated with eating and drinking, which is one of the most fundamental needs of human. The premise that “human's search for beauty has always existed and will continue to exist” was instrumental in the emergence of this work. It is assumed that this search for beauty plays an important role in both the development and change of eating and drinking, which is a basic physiological need. In this study, it was aimed to examine the relationship between aesthetics and food on the axis of the beauty of subject and object. Among the goals is to reveal the reasons why a person prefers a food from an aesthetic point of
view. Nowadays it is known that food has a synesthetic effect that stimulates all the senses. Food, which cannot be explained only by the senses of taste and smell, has been considered in the light of aesthetic, philosophical and psychological academic studies. Consequently, it is believed that these two concepts cannot be separated from each other nowadays, and in the future, the search will continue with aesthetic apprehension. On the basis of Brillat-Savarin's iconic gastronomic approach, human desire to seek beauty is examined with a critical gastronomic approach.
... Philosophers have focused on the ethics and aesthetics of food production and consumption, questioning and scrutinizing genetic modification, agro-industrial production and the paradoxes in our contemporary diets (e.g. Kaplan, 2012Kaplan, , 2019Singer, 1972Singer, , 2011. Political dimensions of food have been highlighted, both as an element in defining and distinguishing collective identities (DeSoucey, 2016;Poulain, 2017) and in being subject to the exercise of (state) power in relation to its distribution and withholding (see De Waal, 2018, in relation to famine as an instrument in warfare). ...
In this introduction to the special issue, we first provide an illustrative overview of how food has been approached in organization studies. We focus on the organizing of food, that is the organizational efforts that leverage, shape, and transform food. Against this backdrop, we distinguish the agency of organizations and the agency of food and explore their intersection. We argue that the “biomateriality” of food, i.e., its bio-material qualities, plays a distinctive role in shaping and affecting organizing and organizations. To do so, we present a conceptual framework for analyzing food organizing, which highlights the biomateriality of food and its agentic effects on organizational efforts. Thus, we provide researchers with an analytical toolkit to disentangle the different agents (people, organizations, food itself) and the associated processes and mechanisms that play a role in food organizing. We use this analytical toolkit to introduce the different articles in the special issue and put forward some lines of future research.
... Conventionally, food has been equated to women's work and unworthy topic [4], and too basic to be analysed philosophically [5]. However, contemporary philosophers considered the issues of technology, rights, and responsibilities of consumers and producers linking the metaphysical and epistemological concern [6]. ...
Food is a necessity for physical and spiritual well-being. It is sacred, identity, medicines, arts, religion, politics, social and legal. The different social system is recognised by the type of food that people consumed demarcating self and others. For some, certain foods are delicacies but taboo for others. Nevertheless, taste and smell determine the delicacy of the food. Against this background, the paper examines the traditional concept of food, food practices, and different types of food that the Zeme consumes in brief. The paper explores the delicacies of dry season food such as nkampi chutney, fermentation of bamboo shoots, namely kechui-hia and kechui-nnang , and mustard leaf paste-taste making, njetim , and the local beverages called zou . The paper locates the different local beverages in the context of legal, social, religion and gender implications. The study observed that the Zeme’s food practices have gone through radical changes with the appropriation of the other food practices engrossed into the realm of market enterprises. It is of the view that proper value addition to the food practices can enhance their livelihood opportunities. The paper concluded that it serves as a foundation for the scientific investigation on the Zeme’s food practice in general and fermented food making in particular, and contributions to the food literature.
... Plato wrote a proper diet in Book two of the Republic. Epicurus, Seneca to enlightenment philosophers such as Locke, Rousseau, Voltaire, Marx, and Nietzsche discussed various aspects of food production and consumption [27]. No less Javanese ancestors who saw food not only as a primary need but also as a symbol various activities. ...
When the COVID-19 pandemic spread throughout Indonesia, an appeal was made for the community to cook Lodeh vegetables again. This appeal circulated through WhatsApp groups among the people of Yogyakarta. The appeal for cooking the Seven Colors Lodeh vegetable certainly has a connotative meaning that is inherent to the substance, practices, habits that are part of the difference marker system [1]. Using semiotic analysis which sets out three basic questions “What does it mean? How to interpret it? Why does it mean that? (Danesi, 2007: 141) There are findings that since the Dutch colonial era Lodeh vegetables have been known to the public. Vegetable Lodeh Seven Colors has a sign that people are careful and alert for disasters. Vegetable Lodeh has the meaning of gratitude as well as repellent reinforcements. The Symbolic meaning of Lodeh Vegetables are parts of Indonesian local wisdom respond to the pandemic.
Open Access
... Metaphysics and ontology also play an important role in the analysis of local food, as these fields help to clarify concepts (Noll 2015;Werkheiser and Noll 2014) and descriptors (Griffiths et al. 2016); determine what food is and how to distinguish between artificial and "natural" foodstuffs (Kaplan 2012); and to explore if types of modifications of seeds and breeds negatively impact "what it is" to be that being (Rollin 2015). While the term "ontology" will be primarily used in this paper, it is important to note that ontology is an incredibly rich sub-field of metaphysics. ...
Local food projects are steadily becoming a part of contemporary food systems and take on many forms. They are typically analyzed using an ethical, or socio-political, lens. Food focused initiatives can be understood as strategies to achieve ethical change in food systems and, as such, ethics play a guiding role. But local food is also a social movement and, thus social and political theories provide unique insights during analysis. This paper begins with the position that ontology should play a more prominent part in the analysis of local food movements, as this lens could provide unique insights into basic commitments guiding such initiatives. The paper presents the argument that ontological analyses are imperative for fully understanding local food movements. It then provides an overview of the justice frameworks and ontological orientations that guide two dominant types of initiatives: Those committed to increasing food security and those committed to food sovereignty. The paper ends with the argument that food sovereignty projects are revolutionary, not only because they challenge us to change industrial food practices, but also because they are built on a radical new political ontology, and co-constitutive food-focused orientation, that forms the foundation for alternative social and political structures.
... Epistemologies determine what constitutes acceptable sources of evidence, acceptable methodologies to analyse and interpret reality and acceptable findings (Tennis, 2008) and they can b, among others, pragmatic, theoretical, positivistic or empiricist. Obviously, what one thinks food is depends upon how one perceives and judges it and those different conceptions are connected to different beliefs and ways to know (Kaplan, 2012). Different realms of academic disciplines have addressed the commons and food by using different cognitive tools, accumulated knowledge and personal values, all of them forming particular epistemologies. ...
Commons and food are experiencing a revival in recent years and yet the links between both are almost absent in academic and political discourses. Commons are often portrayed as historical and yet innovative governing mechanisms that can challenge the State-Market hegemony. On the other side, food is both a relevant agent of change and a major driver of planetary destruction, being thus cause and solution to multiple crises that affect humankind. Departing from the commodification of food as one root cause of the broken global food system, this text firstly situates and discusses the different schools of thought (or epistemologies) that have addressed the private/public, commodity/commons nature of goods in general, and then explores how those schools have considered food in particular. To do so, the author has defined five epistemologies, four academic (economic, legal, historical and political) and one non-academic (grassroots activists). The analysis highlights how those epistemologies have yielded incommensurable understandings and conflicting vocabularies, hence creating confusion in the socio-political realm and even rejection around the idea of food being considered as a commons. The economic epistemic regard has reigned over the others by applying an approach to commons, public and private goods that is theoretical, reductionist and ontological instead of phenomenological, therefore preventing or obscuring other scholarly or practical understanding of commons. When applied to food, the iron law of economics dictated that food, a private good based on rivalry and excludability, shall be better allocated through market mechanisms with absolute proprietary rights and valued as a pure commodity. This reductionist view collides with the plurality of meanings of food in different societies, civilisations and historical periods, as other schools of thought indicate. The author uses diverse epistemic tools to re-construct food as a commons, based on its essentiality to human beings and societies and the customary and contemporary praxis to produce, consume and govern food collectively through non-market mechanisms for more than 2000 centuries. As commoning has instituting power to create different political and legal frameworks, if food is valued differently the entire architecture of the global food system would change, as the grassroots activist school claims. Re-commoning food defies the legal and political scaffoldings that sustain the hegemony of market and state decision-makers over eaters and food producers and informs sustainable forms of food production (agro-ecology), new collective practices of governance (food democracies) and alternative policies to regain control over the food system (food sovereignty). Food as a commons is an agent of change with transformative power, no matter what economists say.
... Auch Argumente zur Nahrungsgerechtigkeit und Nahrungssicherheit sind nicht zu vergessen (vgl. Beiträge in Kaplan 2012). Im Lichte all dieser Gründe, die es durchschnittlichen Essenden vergleichsweise leicht ermöglichen, die Überzeugung auszubilden, dass der derzeitige Fleischkonsum ethisch problematisch sei -wie kann es sein, dass der oder die durchschnittliche Essende das aber nicht so sieht? ...
Whether to eat or not to eat meat is often considered a private question, even a question of taste, if taste is where there is no dispute. At the same time, there is a growing trend in ethics to condemn the current mainstream practice of eating meat. The question arises how such theoretical moral judgments can be transformed into dispositions to act. This is a question for moral pragmatics, and I suggest an answer, or at least part of it, in the tradition of philosophical pragmatism. It hinges on the idea of "the vegetarian without conviction" (by "conviction" I mean "full belief"). In developing this idea, both the communal practice of eating and the plurality in ethics are taken seriously. Instead of working towards conversion in light of one unified system of moral belief, I suggest to use the manifold doubts that arise in different ethical paradigms. I conclude that there is enough reason to doubt that eating meat is unproblematic in the most influential, extant ethical paradigms. From a pragmatic perspective, this convergence ought to be taken seriously. Hence, even if people lack the full belief that eating meat is wrong, they have every reason to doubt that it isn't and should err on the side of caution. Finally, the figure of "the vegetarian without conviction" will have to meet the objection that she nevertheless underestimates the importance of taste.
In der öffentlichen Wahrnehmung wird die Frage, ob man Fleisch isst oder Vegetarier ist, vielfach als eine private Frage begriffen, ja, als eine des persönlichen Geschmacks, wenn Geschmacksfragen solche sind, in denen man schwerlich dem anderen etwas vorzuschreiben hat. In der Ethik wird der derzeitige Fleischkonsum dagegen zunehmend verurteilt. Für die Moralpragmatik stellt sich in dem Kontext die Frage, wie theoretische moralische Urteile in Handlungsdis-positionen übersetzt werden können. Dazu mache ich aus pragmatischer Perspektive ein Angebot in Form der "Vegetarierin ohne Überzeugung", für die sowohl die gemeinschaftlich verfasste Praxis des Essens als auch die Pluralität von Überzeugungssystemen zentral ist. Statt letztere zu vereinheitlichen, schlage ich vor, die vielförmigen Zweifel zu nutzen, die sich durchschnittlich Essende aus ihren eigenen Perspektiven erschließen können. So komme ich zu dem Resultat, dass man gut daran tut, auch dann kein Fleisch zu essen, wenn man noch nicht davon überzeugt ist, dass es moralisch falsch sei. Diese "Vegetarierin ohne Überzeugung" soll zum Schluss gegenüber dem Einwand bestehen, dass sie die Bedeutung subjektiver Geschmacksfragen verkenne.
... Sack [1] suggested that food is ephemeral in nature and it reflects human dependence on the divine, is transitory and yet essential. When food is associated with religion, it reflects the culture and the unique identity of the person, in short summarizing the quote: "You are what you eat" [2]. ...
The preservation of future generation and the protection of consumer welfare, as contained in the “Maqasid Shariah”, is a priority in view of the incremental negative behaviours existing in today’s societies at large. This qualitative research on halal nutrition focused on halal food consumed by the Prophet Muhammad s.a.w. and his eating practices which will affect any individual in the areas of mind, spirit, intellect, physiology and health. Some foods mentioned in the Quran and Hadith were studied to associate the relationship of halal food, human development and health. The research concluded by recognizing the Halal Nutrition framework through the food pyramid whereby it is actually relevant and befitting the halal nutrition but the whole regime has to be without the haram elements which are blood, pork, carrion and liquor to provide proper nutrition guidelines for quality and better consumption of halal food for the future generation. This is in line with the Maqasid Shariah.
... Endnotes 1 Sobre cozinha e filosofia, vd. ainda Tefler (1997), Onfray (1996Onfray ( , 1999, Korsmeyer (2002), Kaplan (2012) e, mais recentemente, Romeri (2015), estudo este em que se defende que, nos diálogos Político, República e Leis, Platão estabelece uma relação direta entre regimes alimentares e formas de governo. 2 Sobre o papel destes profissionais ou amadores populares da arte de curar, frequentemente desacreditados pelos escritores do CH, que neles viam concorrentes, leia-se MacNamara . ...
... In recent years, a decrease in food prices coupled with an apparent abundant availability of food have led to negligence towards food and an increase in wasteful behaviour (Stuart, 2009). Consumers' behaviour is influenced by ethical values Kaplan, 2012;Olsen and Bánáti, 2014) that include health, quality, trust, environmental welfare aspects in influencing consumer behaviour (Zecca and Rastorgueva, 2016;Migliore et al., 2015;Krystallis et al., 2012;OECD, 2008;Young et al., 2010). According to Guido et al. (2010), the main factors that influence purchasing intention are ethics personal beliefs on what is right and what is wrong. ...
This study aimed to investigate the dynamics of household food waste by analysing Italian consumer behaviour. Specifically, the study tried to find the determining factors of household food waste and the main consumer motivations that may lead to reduction of food waste. In order to reach this goal, an online survey was carried out through a web-based questionnaire. Data analysis were conducted in the following steps: (1) a descriptive statistical analysis for illustrating the sample; (2) a correlation analysis followed by principal component analysis (PCA). Results show that consumers are aware of the environmental and economic impacts of food waste, although waste continues to occur at household level. The authors suggest that interventions should be taken to influence consumers’ choices related to purchasing and consuming food, such as changing their planning and shopping routines. For policy makers and social marketers, the results implicate the crucial importance of avoiding food-related habits in consumers’ lives.
... In recent years, a decrease in food prices coupled with an apparent abundant availability of food have led to negligence towards food and an increase in wasteful behaviour (Stuart, 2009). Consumers' behaviour is influenced by ethical values Kaplan, 2012;Olsen and Bánáti, 2014) that include health, quality, trust, environmental welfare aspects in influencing consumer behaviour (Zecca and Rastorgueva, 2016;Migliore et al., 2015;Krystallis et al., 2012;OECD, 2008;Young et al., 2010). According to Guido et al. (2010), the main factors that influence purchasing intention are ethics personal beliefs on what is right and what is wrong. ...
Culinary literary criticism is a new field which has gathered interest among many scholars around the world. The cultural significance of gastronomic representations in literary texts is usually interconnected with the issues of gender, race, and class. The current study aims to examine the relation between food and gender identity in the selected works of two prominent Nigerian female writers in terms of Susan Bordo’s views on ‘food and the ideal body image’ and ‘cooking and gender roles’. In the present age, the ideas of having an ideal gendered body and also gender obligations have permeated more deeply among individuals by the social media, including advertisements, and thus have gained increasing prominence among scholars. Employing Foucault’s terminology, Bordo criticizes the individuals’ obsession and excess to shape their bodies according to the gendered ideals and thus turning to docile bodies and also the issue of cooking as a gendered micropractice. Here, it can be argued how Buchi Emecheta and Chimamanda Ngozi Adichie, the two feminist novelists, present the motif of food and cooking in their works to question the dominant patriarchal culture and the expected gender roles.
The first part of this paper is meant to describe the process, and its different steps, that I generally follow during a philoso- phical counselling session, run both with individuals and groups, as developed in the last twelve years of practical experience. A fill rouge reveals itself in the dialogic relationship with most of the counselees, and I have tried to descend this communicative thread highlighting the recurrent questions and matters. “Where we are now” indirectly explores the possibility of a guideline for philosophical practitioners aimed more as a collection of good practices than as a rigid assembly of protocols based on only one, defined method. A sort of book of instruction, a manual with an educational task, addressed to our younger colleagues who are approaching this practice. The second part tries to briefly contextualise my personal experience within the Italian context where I live and work. “Where we are now”, in this sense, describes the actual situation of Philosophical counselling in Italy with the help of some data, bringing out some weak and strong points. The final part, which poses the open question “Where could we go?”, outlines a few possible scenarios where philosophy can play a crucial role while contributing to raise a community awareness about some urgent and global matters, as well as to boost its own level of recognition.
AMAMIHE: JOURNAL OF APPLIED PHILOSOPHY VOL. 21. NO. 1 2023
Comer relaciona (y confronta) mundos, publicado por el Centro Cultural de España en México y editado por Valeria Mata.
Esta publicación explora varias dimensiones del comer desde distintos campos del conocimiento y la acción, como las artes visuales, la antropología, la ecología política, la cocina, la curaduría, el activismo, la literatura o la historia. Desde miradas estimulantes, un grupo de distintas autoras(es) y colectivos de Iberoamérica, reflexionan sobre un tema que nos atraviesa a todas y todos.
Los quinientos años de la conquista fueron el detonante para comenzar a trabajar en este proyecto. Con la publicación de este volumen colectivo, contribuimos a seguir con esta conversación tan actual y necesaria, dirigiendo la atención hacia el papel de la comida como elemento mediador que puede promover formas de convivencia y solidaridad, pero también generar confrontaciones y disputas.
Bioeconomy is hailed as holding great potential for innovative and effective solutions for global problems regarding sustainability, environmental conservation, and food security. It has, however, also been criticised in view of its conceptual preconditions, unreflective use of technological fixes, and potentially adverse outcomes. Food ethics can provide a differentiated assessment of strategies and technologies applied in bioeconomy by means of scrutinising respective current theoretical and practical issues, for instance, those involving novel food technologies. The present article will (1) draw a rough sketch of food ethics in terms of a comprehensive theory of the good life, (2) analyse food as a moral problem, and (3) discuss some arguments concerning a paradigmatic example of technical solutions for moral problems in the context of bioeconomy, namely in vitro meat.KeywordsFood ethicsIn vitro meatBioeconomy
This article presents the concept of global culinary space in which the culinary traditions of many nations interact. The analysis of several national cuisines of major cities shows that there is a hierarchy of culinary powers. The author introduces the idea of culinary sovereignty and considers the gastronomic strategies of Moscow, St. Petersburg, and other major Russian cities. In Russian culinary space, the most important are Russian, Italian, Japanese, American, and Chinese cuisines.
The cultural and historical dimensions of rural lives matter. However, development practitioners and writings tend to play down these aspects. This article demonstrates the significance of oral history in revealing the meanings of women smallholders’ millet-based foodways in southern India. It argues that women farmers’ cultural practices around food constitute fundamental ‘capabilities’ nurtured over a long historical duration, and are essential to any meaningful articulation of ‘development’. Drawing on age-old spiritual beliefs and practices involving non-human entities, the women demonstrate fine-tuned skills in nurturing seeds and growing crops, in preparing and cooking food, and in discerning food tastes, particularly in relation to the local staple ragi , or finger millet. They also express their creativity in the joys of performing songs and farming rituals linked to the agricultural cycle. In this way, cultural capabilities express significant dimensions of women's agency exercised in the intimately related spheres of food and farming. Oral history thus emerges as a research method capable of generating insights into concrete manifestations of culture over a significant historical duration, one that is particularly conducive to reclaiming the voices and life experiences of subaltern groups such as women smallholders who are either not heard or are marginalized in written contemporary and historical documentary records.
The production systems of various industries have increasingly become a strategic business management function that drives differentiation and competitive edge. Production plant maintenance is therefore an integral part of an entire production system management function, which should encapsulate spare part inventory control systems, total quality assurance, improvement measures and cost control measures. This project sought to understand the production process of firms in Ghana’s food and beverage industry, assess the spare part inventory management practices, production quality control practices and maintenance management strategies implemented in order to recommend a maintenance optimization modeling system towards ensuring an optimal operation cost and production quality. Using both the inductive and deductive research approaches, the research project was exploratory and explanatory in nature. Three major players in Ghana’s food and beverage industry: GIHOC-DCL (Ghana Industrial Holding Corporation Distillery Limited), Heathy-Life Ghana Limited (Healthy-Life) and Parlays Ghana Limited (Parlays) were purposively sampled as industrial case studies to generate data from documentary secondary data and survey based sources. The functionality tools available in MATLAB/Simulink software assisted in formulating the maintenance optimization problem, modeling, analyzing and deriving solutions. The study found that the food and beverage processing business in Ghana has a positive correlation with the main agricultural produce of the country and involves a series of activities including processing and preservation of meat, fish, fruit, vegetables, starch products, bread and sugar. Spare part inventory management and quality control tools mainly applied include Statistical Control Charts and Check Sheet rather than optimization models and software.
This chapter investigates the ethical implications of the food waste issue. It considers the wider role of ethics in society. It discusses general ethical issues in relation to food. It provides an overview of an ethical food system to supply all individuals with regular supply of a variety of healthy foods. Further, the production, distribution, and retailing carried out in an environmentally sustainable manner in which the welfare of animals also upheld. The chapter suggests food waste reduction link to reduce hunger, reduce obesity, and reduce environmental degradation. Responses to food waste highlights prior to concluding comments. Food security is defined by United Nations Food and Agriculture Organization as when all people, at all times, have physical, social and economic access to sufficient, safe and nutritious food which meets their dietary needs and food preferences for an active and healthy life.
Sejajar peningkatan jumlah penduduk dunia yang dianggarkan melepasi angka lapan bilion menjelang tahun 2030, peningkatan permintaan juga turut berkembang khususnya sumber makanan dunia. Realiti hari ini, memungkinkan teknologi pengeluaran makanan turut sama berkembang sehinggakan mencetuskan pelbagai bentuk inovasi dan penemuan baharu selaras kemajuan sains dan teknologi dalam pelbagai bidang. Demikian juga teknologi penghasilan sumber makanan baharu telah tercetus dengan penciptaan daging makmal atau lebih dikenali sebagai daging in-vitro atau daging sintetik. Mengimbas sejarah daging makmal atau atau daging sintetik ini, ianya dikatakan bermula dengan penghasilan daging kultur pada tahun 1930an oleh dua orang sarjana Barat, iaitu Fredick Edwin Smith (1930) dan Winston Churchil (1932) dan sehinggalah berkembang ke hari ini. Walaupun teknologi berkaitan penghasilan daging in-vitro ataupn daging sintetik ini telah banyak diakui mempunyai kelebihan dan kebaikan, namun masih timbul keraguan dalam kalangan pengguna khususnya penggemar-penggemar daging. Justeru, penulisan ini mengupas tentang isu-isu bioetika terpilih khususnya aspek-aspek tertentu yang menjadi kebimbangan ramai serta banyak diperbincangkan dan diperdebatkan dalam kalangan masyarakat di seluruh dunia.
The figure of the cannibal has often been symptomatic of a society in crisis with its consumer system. By placing human beings in the same category as food, it highlights the hidden, or ignored, problems of food production and consumption. This essay will argue that the television series Hannibal (2013–2015) precisely plays with the features of cannibalism and of the serial killer fiction tradition in order to question US excessive consumer culture. It will explore how foodways and culinary metaphors, particularly those related to taste, are connected to power, social class and moral values through the dietary choices of the characters. Furthermore, the series’ use of aesthetics to represent corpses as mouth-watering dishes and breathtaking installation artworks that juxtaposes the horror of violence with beauty creates an effect of the horribly repulsive yet irresistibly appetizing for the audience that hinders the easy and mindless consumption of violence characteristic of traditional serial killing narratives and procedurals. © 2018
This paper is intended to be a practical and ethical recommendation to policies surrounding soil and agriculture. It addresses how soil resources are in the process of transitioning from the base for food production to the base for ecosystem services in the past roughly 30 years.
Asia’s livestock sectors are scaling up, supersizing and intensifying to meet soaring demand for high value animal sourced foods (ASF). This soaring growth in AFS consumerism in Asia is changing ‘foodways’ rapidly and bringing into focus the impacts of Asia’s ‘livestock revolution’ on future generations and local or smallholder farmers, animal welfare and the environment. This discussion considers the evolving storyline in Asia through the lenses of narrative ethics to reveal underlying values and responsibilities, and concerns, costs and opportunities. Consequently, I suggest that policy makers across Asia and morally able citizens take up a conception of the public trust doctrine (PTD), namely, a public trust emphasis (PTE) for animal agriculture as a pivotal platform to mitigate the current impacts of the tragedy of plenty and to guide the future trajectory of animal agriculture. PTE can be an ethical catalyst to (re)invigorate or (re)seed fairness and social justice in the food chain. In helping policy makers and the public across Asia think about animal welfare and environmental sustainability specifically and PTE generally in more concrete terms, I recommend operationalizing social justice and risk issues into familiar ethical categories: Safety, Quality, Security, Humaneness and Sustainability. These categories form the basis of some of our basic or common ethical commitments about our contemporary food system and relationship to food and to each other and in turn generate action-guiding principles (namely, Responsibility-Responsiveness, Innovation-Partnership, Respect, Resilience/Stewardship, Diversity-interdependence), which subsequently can motivate a framework for both shared ethical governance, and ethically inspired business models.
In this essay I propose a new theory of taste, starting from the assumption of the multisensorial and ecological approach to the senses, as proposed by Gibson in his psychology of perception and by Dewey in his philosophy and aesthetics. In contrast with an optical approach to tastes and tasting, here I propose the concept of haptic taste to describe a perceptual engagement deeply involved in the processes of experiencing food and beverages, although my examples are mostly related to wine. Finally I spell out the implications of a theory of haptic taste for the way we approach cultivation of taste and expertise. I suggest we should turn from the idea of ‘good taste’ as the result of trained and acquired skills to taste as a task, to mean the practical and continuous attuning with the environment we actively contribute to shape. I believe it is appropriate today to move from a culture of taste, based on an elevation strategy, to a culture with taste, which emphasizes educated nurture.
With this text I would like to suggest the idea that vegetarianism, understood as a “principle choice” based on rational arguments and ethical norms, is supportive of and in line with the philosophy that it usually intends to contend, that is, the individualistic and anthropocentric subjectivism that is typical of the most striking tradition of Western metaphysics. Since I do not believe in the goodness and effectiveness of this model and tradition, I intend to point out that classic, rigid vegetarianism is an ontological mistake that would be best avoided, precisely in order to promote a different type of thinking that is more inclusive, open, dynamic, and enlightened. I propose to name this strategy gustatory wisdom, based on a diet of caring and attention rather than on principles and rigid norms.
This piece surveys recent work on the ethics of food production and distribution, paying closest attention to animal agriculture, plant agriculture, food justice, and food sovereignty.
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