Dan Kaufman and I have been at it again: we have taped a video conversation on the ethics (or lack thereof) of eating.
As usual, the two of us differ enough — and yet listen sufficiently carefully to each other — that the ensuing conversation provides, I think, plenty of food for thought (so to speak) for anyone interested in the topic. Which, really, should be anyone who eats anything at all…
In the video, we first map out a number of standard positions on the ethical dimensions of eating, including of course veganism, vegetarianism, and variations thereof. Following which, Dan asks me why I changed my eating habits a few years ago, as a result of my own ethical reflections on the issue. I settled on a flexible approach that excludes very few things a priori, but that attempts to consider as much as it is reasonably feasible the treatment of animals, the environmental impact, and the impact on human labor and living conditions. For practical purposes this means that most of the time I behave either as a vegetarian or as a pescatarian, but not always.
The discussion then moves to the broader issue of utilitarian ethics and its problems, germane because the leading philosophical advocate of vegetarianism is Peter Singer, who is a utilitarian. But I put forth to Dan that there are other ethical frameworks — such as a number of virtue ethical approaches — that are inherently more flexible and which because of that manage to better tackle the complexities at issue.
That in turn leads us to a long back-and-forth on the very concept of ethical obligation, and how sometimes it is simply wielded in a moralistic fashion to make others behave in a way that we favor. Finally, returning to virtue ethics, we talk about whether some virtues are more important than others, and how that impacts one’s food ethics.

FOOODDDD!
As someone who kind of leans Massimo’s way, on eating not too much meat, and then “ranking” beef << pork << chicken and other fowl << fish as far as environmental impacts, I'll take a listen later.
Oh, Massimo, I used some of that broccoli raab pesto yesterday as a condiment, a light addition to olive oil mayo, on some sandwiches with a mix of hard salami, genoa salami, pepperoni, sopressata and romano cheese. Just a nice background touch.
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As for my approach? I ground it on both utilitarian and virtue ethics grounds. And, Massimo, maybe the likes of Singer would gain more traction if he made a virtue ethics appeal? Regardless of exactly the choices one makes, the idea that one is bringing discriminating ethical principals to eating strikes me as right up the virtue ethics alley.
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http://aeon.us5.list-manage.com/track/click?u=89c6e02ebaf75bbc918731474&id=5b10ad2ad4&e=9bd19ba6a2
Possibly relevant?
Disgust Makes us Human — and possibly vegetarians —
\:_) Vive le Thaïlandaise
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As a vegan I can attest to the fact that vegan food can be made super delicious and satisfying. Curry is the vegan’s best friend and I make a mean vegan pesto.
I found cheese easier to give up than I thought because I used to be a cheese freak. It does take a while to figure out how to make a full repertoire of vegan meals at home but once you do the menu can be very satisfying.
Very difficult to be a vegan on the road though. It is getting easier with modernity and gentrification of fast food, but I do cheat sometimes on the road.
One can do nothing better for the world than to eat less meat. Far less if you can. And even none at all if you care to go all the way. As I said, it’s not as self sacrificial as it seems once you get into the groove of the diet. Current levels of meat eating are unsustainable ethically and environmentally.
Thanks for addressing the subject, Dan and Massimo.
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Well, of course it’s sacrificial — exceedingly — if one’s favorite cuisine involves meat and if one’s favorite flavors are meat flavors. I would never give up either lamb or duck for that very reason.
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Do you eat pate, Dan? Curious if there are any specific products within the meat world you rule out on ethical grounds.
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Socratic: Yes, I have, but I could probably count the number of times on two hands. The only stuff really worth it is from the best of the best charcuteries, and these are rare and expensive.
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“I hate liver” by Second City
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“whether some virtues are more important than others”: I have to admit, this is one of my problem with the virtue anything approach, along with how to stop them proliferating indefinitely. Being simple-minded, I tend to think of the virtues as somehow quantifiable in the same way personality traits are in psychometric models. In that setting there were many arguments about number and relationship between them, some of which were settled mathematically: higher order factors like extraversion and anxiety-proneness (which map onto the four humours) are orthogonal broad directions, while other traits can be correlated with each other and be mapped as intermediate directions in the higher
personality space. I might have known, Google has just thrown up:
and I see Haidt has already done this for moral psychology.
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Socratic,
# I ground it on both utilitarian and virtue ethics grounds #
I’m curious for you to elaborate on that, since I see the two as incompatible. Unless you mean that virtue ethicists pay attention to consequences as well as intentions, which is true, but doesn’t make their approach a utilitarian one. (Just like they may approach deontological commitments on things like virtue being the most important thing, but that doesn’t make them deontologists.)
# maybe the likes of Singer would gain more traction if he made a virtue ethics appeal? #
Maybe. But it strikes me that people who pay little attention to the ethics of eating simply start from the position that they can’t suffer others to tell them what is right or wrong about their actions, regardless of the framework in which such advice is presented.
David,
Besides my general skepticism about Haidt’s research, I think going out to quantify different types of virtue in different populations is interesting but of limited value. After all, psychology is descriptive while ethics is prescriptive, so the fact that people actually display x numbers of virtues with a given ranking tells you how things are, not how they ought to be.
That said, as you probably know, I do welcome a dialogue between philosophical ideas and empirical findings, as I don’t think philosophy should be entirely independent of how the world actually is.
As for Dan and foie gras, that of course is his choice. But I simply cannot conceive of any culinary artistry that would make me condone that kind of animal treatment.
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Massimo, I think the two approaches are complementary. The utilitarian one is focused on the consequences, as I noted, eating less meat due to broader, networked, environmental concerns, and (much lesser degree, for me, I’ll confess) animal welfare.
Virtue ethicists, in my take, it’s not just looking at the intentions, but that the fact of examing intentions, to go quasi-Buddhist, makes one more ethically “mindful.” That’s where I was coming from there. And, I see that as an attribute of virtue ethics in general, cultivating ethical mindfulness. A utilitarian would accept such development for its utile ends, but wouldn’t cultivate it as a goal in itself.
Massimo, totally agree with you on foie gras. That’s why I targeted it.
Sorry, Dan, but, if you don’t see an animal welfare ethics problem with that … you’ve lost me on this issue, overall, for the reasons Massimo mentioned.
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For both Massimo and Dan: I just started listening to the video last night. How much do either of you discuss the capitalistic cost of food ethics? For those who want to eat meat still, free range animals, especially certified humane care, ain’t cheap, as opposed to Big Ag processed meat.
This kind of relates to foie gras, setting aside the ethics. Braunschweiger at $2/pound doesn’t taste THAT much different than pate at $20/pound.
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Socratic:
Sorry, Dan, but, if you don’t see an animal welfare ethics problem with that … you’ve lost me on this issue, overall, for the reasons Massimo mentioned.
———————————————-
Given that I am not trying to convince you of anything, this strikes me as somewhat of a “so what?”
Part of the deeper point of our discussion was that different people direct their moral energies in different directions. What I find curious is that *some* people think *their* moral issues so much more important that they think it appropriate to proselytize about it and condemn others for failing to comply.
There are any number of things that *I* think very morally significant and into which I pour my moral energies that other people don’t engage with *at all*. That’s their prerogative. And I don’t chase them down the street telling them how wrong they are. (This is not directed to you. Simply making the point.)
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‘Cousin’ Etevs: “Sorry, Dan, but, if you don’t see an animal welfare ethics problem with that … you’ve lost me on this issue, overall, for the reasons Massimo mentioned.”
“Yeah, but it so high in protein …” – from Second City
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Massimo,
“After all, psychology is descriptive while ethics is prescriptive”
Some of us don’t see ethics that way. Some of us see ethics like psychology as descriptive rather than prescriptive. Laws are prescriptive and enforceable. But ethics and/or morality are just descriptive to some of us.
“It is better to give than to receive” is an ethical statement that sounds prescriptive but is actually just descriptive. That someone needs a prescription or has a moral obligation to do what makes them feel good is a bit silly. Like telling Dan he ought to eat foie gras because it makes him feel good is ridiculous. He can chose to feel good or not. And in categories of feeling good he can chose eudaimonia or hedonism. It’s up to him. However we can if we chose make laws against the kind of cruelty that produces foie gras. We can make it permissible or not permissible, but we have no say in whether or not it is ethical or moral. That’s depends on how it makes Dan feel.
Not everyone is either a utilitarian, or a deontologist, or a virtue ethicist. There are other options.
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socratic:
http://www.charcuterie-sibilia.com/
I don’t believe these people are moral villains and neither does Michelin, who rates them the best charcuterie in France. And yes, they make, among other things, pate en croute.
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One of the other options is not to have any moral framework at all, just to evaluate every situatuon as it arises. I would suggest that this is what everyone does anyway.
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Dan: “Given that I am not trying to convince you of anything, this strikes me as somewhat of a “so what?” “
Of course you are trying to convince SG and others of something. Why else would you write and make a video when you could go out to dinner?
Of course, you’re not trying to convince us that we _should_ eat meat (I do), but that people who don’t shouldn’t bug those who do.
That I agree with – up to a point.
Some practices are ‘disgusting’ beyond the pale. I would not eat foie even if I didn’t ‘hate liver’ and don’t disagree with our ban in California – but ‘moderation in all things’ esp. rules. Industrial Ag is yet another matter … they do a lot of harm and in the long run dangerous things that hurt us. And if suffering can be quantified they certainly cause more than French goose torture.
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Synred: Yes, what I meant was “I am not trying to convince anyone to eat meat — or pate.”
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“It is better to give than to receive” doesn’t sound descriptive or prescriptive, but a statement of what’s good for you, I.e., you’ll get more satistifaction from giving than receiving which may or may not be true for a given person, but likely is a part of ‘human nature’
‘Do onto others as you would have them do onto you’ is prescriptive — whether is morality or just advice to get yourself well treated — it’s telling you how to behave.
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Synred: And look, anyone can *bug* anyone, if they want. I’m just trying to explain why it doesn’t resonate very much with me.
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I agree with Dan. It’s entirely up to him how he choses to be moral and it is all about what makes him feel good. If it takes an extra couple of seconds out of his day to hold open a door for an old lady (self sacrifice) but it makes him feel better than the seconds lost make him feel bad then he has done what is morally right for him.
I also want to correct one notion that was put forward in the video. Though some vegans feel it is morally wrong to kill an animal to eat it, not all do. I am a vegan who sees nothing wrong with killing an animal to eat it. I am a vegan for the same reason I take time out of my day to perform the task of recycling. I think it helps the environment and will lead to less suffering, and the amount of good feelings that gives me is higher than the amount of good I feel by eating meat. It’s all about how I feel and how I want to feel. I have no moral obligation to anyone, not even to myself.
I do not judge Dan for one second for eating whatever makes him feel good. I might choose to give him some descriptive facts about the world that may or may not change how eating foie gras makes him feel, but that’s all I can do. I can vote for laws against animal cruelty making some things not permissible, but I can not say that eating foie gras is right or wrong. That’s not my call or anyone else’s.
And as Dan points out, there may be other ways in which he brings goodness to the world that we do not. To each their own. If I had to give a name to my brand of ethics, I’d call it eudaimonic naturalism. It is entirely descriptive and not prescriptive at all.
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Synred,
“Do unto others…” is indeed prescriptive. But “It is better to give than to receive” is not, It’s an observation about human nature that allows you to decide for yourself which action to take. Which is why I use it as an example of another way of looking at ethics, different from the golden rule. Descriptive not prescriptive. It is an anti-normativity view of ethics and morality.
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I agree with Dan. It’s entirely up to him how he choses to be moral and it is all about what makes him feel good
I’m sure Dan would agree with ‘whatever makes him feel good’ ethics. I don’t think he would.
“… it’ll get you ½ pound a cocaine and a 16 year old girl [a] .. a long black limousine … that may not be love, but its ok …” from “It’s money that I love” by Randy Newan.
[a] The girl keeps getting older in Randy more recent performances, but YouTube has the old one too:
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Socratic,
# I think the two approaches are complementary. The utilitarian one is focused on the consequences #
But that isn’t the main point of the utilitarian approach. What distinguishes it is the criterion (the utility function) by which consequences are judged — that is what I reject. And, again, virtue ethicists do pay attention to the (likely) consequences of their intended actions.
I agree fully with your point that virtue ethics leads people more naturally to examine their intentions, rather than applying a rote calculus to their ethical decisions.
Also a good point about the role of capitalism. Even Michael Pollan (Omnivore Dilemma) readily acknowledges that the sort of ethical omnivory I favor is expensive and a luxury, cannot be generalized to the whole population. So from an environmental perspective vegetarianism and/or veganism are really the only options.
Garth,
# Not everyone is either a utilitarian, or a deontologist, or a virtue ethicist. There are other options #
Indeed, like an ethics of care, But none of those are not prescriptive. I don’t see what a descriptive ethics would look like. It would be indistinguishable from psychology, and I’m definitely not a Quinean in that respect…
By the way, laws are supposed (ideally) to be based on ethics, so if laws are prescriptive…
Dan,
With all due respect, I don’t see ethical decisions as a zero-sum game. Yes, you can choose to invest your ethical energies, so to speak, in endeavors other than food. But you still eat foie gras only and exclusively because you like it and are not sufficiently bothered by how the animals are treated in order for you to be able to have it.
And, Garth, no, it isn’t entirely up to Dan (or anyone else) to chose what he thinks is moral or not. Ethics is by definition a social thing, not a idiosyncratic one. Even if one thinks of ethics as having no more prescriptive force than etiquette, people don’t just make up their own etiquette, but bow (or reject) those of the society they live in.
As for “judging,” I don’t see what is wrong (is that an ethical prescription?) with judging others on moral ground. We do it all the time. That’s why neither Dan nor I don’t hang around with neo-Nazis.
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synred: You are right, I don’t agree with a “whatever makes you feel good” ethics.
As I said to Massimo, these positions are very tricky to articulate in a way that doesn’t seem obviously wrong. On the one hand, we all *have to* agree that no one engages with every moral issue. We are committed to the moral issues that we find particularly compelling and largely ignore the others. This is true of everyone, including the world’s most ethical eaters.
That would seem to suggest — and Massimo and I agreed on this — that what matters is that people are *in some way* ethically committed. That guy over there concerns himself with the well-being of geese, and sheep, and chickens, but ignores his poor neighbors’ need for help paying for important family life-events (weddings, bar mitzvahs, and the like), while this guy over here provides free catering for his poor neighbors’ life-events, but doesn’t spend too many sleepless nights thinking about chicken welfare. And the more such people we have, covering the vast array of needs on the one hand and expressing moral interest on the other, the better off the world is.
But there also seem to be things beyond the pale. Things that simply must be done or else one will be thought of as a monster and made a pariah. Now, I think there is a significant consensus on what such things are, but it starts to disintegrate around the edges. A lot of the animal welfare stuff strike ms as of this latter type. Making pate en croute out of kindergartners? Absolute consensus. Out of goose liver? Not so much. But for a number of people out there, this too is beyond the pale, hence the extreme rhetoric.
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Hi Robin,
“One of the other options is not to have any moral framework at all, just to evaluate every situation as it arises. I would suggest that this is what everyone does anyway.”
The decision to “just to evaluate every situation as it arises” is itself a moral framework. And yes that is what everyone does anyway. The only thing that affects people’s moral actions beyond their own desires are facts about the way the world is. The only thing that can change what someone thinks about right and wrong are facts about the way the world is.
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With all due respect, I don’t see ethical decisions as a zero-sum game. Yes, you can choose to invest your ethical energies, so to speak, in endeavors other than food. But you still eat foie gras only and exclusively because you like it and are not sufficiently bothered by how the animals are treated in order for you to be able to have it.
=================
No need for the respect. No one is insulting anyone, here. It’s a nice discussion.
The fact is that you and others are not “sufficiently bothered” by things that bother me tremendously and into which I pour *my* moral energies. So, I don’t see the relevant difference other than that you and I disagree as to the relative significance of various things, including ducks and peoples’ celebrations. You care enough about the former to do something about it, but not the latter. I care enough about the latter to do something about it, but not the former.
Now, one could *try* and argue that the duck is more important than the impoverished girl’s wedding, and I’m quite happy with the side I’d be on, in such a conversation. But I don’t ultimately think that those sorts of arguments ever really go anywhere useful. They certainly never convince anyone who isn’t already convinced.
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I’m no philosopher, but I would think in philosophy ‘ethics’ is by definition normative.
‘Descriptive ethics’ is anthropology, i.e., science – Margaret Mead, etc.
As is sensible, the science may be useful, even crucial to the philosopher of ethics, but normative issues are not something science can do anything about. Not that philosophers have much luck either, but it is their business to try (and, it seems fight over definitions <;_(=)
Fr’m: Platos Footnote [mailto:comment-reply@wordpress.com] Sent: Tuesday, June 7, 2016 10:24 AM To: synred@sonic.net Subject: [New comment] Conversations with Dan: the ethics of eating
garthdaisy commented: "Synred, "Do unto others…" is indeed prescriptive. But "It is better to give than to receive" is not, It's an observation about human nature that allows you to decide for yourself which action to take. Which is why I use it as an example of another wa"
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Massimo, I should have spelled out that, yes, I meant the utility of the consequences. No worries, I’m with you on that. Pardon my shorthand.
Otherwise, to the degree I take something prescriptive from virtue ethics, yes, it’s that mindfulness.
Otherwise, if those “crazy Netherlanders” are right, maybe we’ll have a third option in 20 years … both on environmental non-stress, and on cost. Of course, I’m talking about “test tube meat,” and of course I would eat it.
Massimo again takes some of the words out of my mouth in response to Dan. No, you’re not trying to convince me to eat pate. You ARE, as part of ethics being a social issue, trying to convince me that eating pate is not an ethical issue. And, no, you’re not just trying to convince me, Massimo, or others of like mind that it’s not an ethical issue for you. I disagree. And, surely, you’re investing a bit of your ethical energies in trying to convince others that eating pate is not an ethical issue in general.
But, per Massimo, and to get away from prescriptivism, one could practice a Cynic’s ethics, right?
On the other hand (mini-brainstorm) in a different way, Cynicism falls prey to problems similar to Empiricism. Just as we’re not born intellectual blank slates, by the time we’re old enough to make ethical (and broader sociological) judgments, we’re not sociological or psychological blank slates, either. The Cynic is reacting against, and rejecting, a particular set of sociological norms.
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