Everyday Systems

Methods are easier to discuss because they avoid the problem of articulating ends or purposes. Early modern science, and its politics, avoided questions about human ends or purposes (partly to overcome Aristotle's authority) because it could not really comprehend what a good life would be--it left s...

Well, I know Hamlet's interpretation of his mother's conduct and her view of her own conduct are different. (Projection?) But his general advice seems to be useful: the formalities of custom can help to keep the desires in check. The habits of custom "almost change the stamp of nature." I read that ...

I know we haven't settled the question of whether human nature is improved by suppressing appetite or sublimating it -- but the majority seem to favor channeling, which is closely tied to our presumed right to pleasure. We are persuaded that suppressing our desire backfires, twisting the instincts (...

Ah, culture. I do think human nature precedes culture, but I have to agree that it is molded by culture. I also agree that what we can call human nature is mostly biological; it can be healthy or unhealthy. But I go a few steps further and say that, all around the world, human beings can pursue a na...

Thank you for the enjoyable discussion here. I think of social customs as conduct that proves to have some value (not even utilitarian value). Some customs are better than others. How could one judge them? By a standard or authority that is above custom. We might find such guidance in our understand...

I like the two questions that you raised, Steve. The first relates to my question about human nature (which I take somewhat on its own, but not as beast or god); and the second question about the social meaning of eating might be necessary to answer the first question. I'm not sure if an ideal of he...

The chef analogy addresses the role of food in life. I appreciate the idea of using food as the medium for one's artwork; a way to sublimate unhealthy appetites. Artfully prepared food benefits a people--by raising us out of the slop troughs, it changes our relationship to eating. From feeding to ea...

Good answer. I'm persuaded.

I agree that moderation and pleasure are not exclusive, and that's what Prince Hal, Xenophon, and Aristotle, all seem to be saying. And I like the point that gluttony becomes unquenchable, a pleasureless quest for pleasure. I just wonder if classical moderation has become something different in the ...

I wonder if haute cuisine is a remnant of the French aristocracy? I have to agree that Puritanism in America was a kind of preparation for mass society (George Parkin Grant writes about that in Technology and Empire), and that fast food is emblematic of democratic tastes. Of course, those who disapp...

The nutritionism article was interesting. I share your concern that a pseudo-scientific analysis of diet is misguided and dangerous to health. I'm divided between my intellectual commitment to moderation and my natural inclination toward epicurism. I entertain the possibility that complex longings a...

Thanks for the reply, Reinhard. We've actually discussed this before in another context, so maybe it would be fun to carry on our friendly debate here. (And, yes, it is me, J-). I'll drop the ascetic v. glutton issue for now, and revise the question: is it proper for us to live simply and eat minima...

One of my interests is the role of food in our lives, beyond nutrition. Of course we have to eat to live. But maybe eating is worthy of ethics on a number of levels--from healthy souls to issues of local farming, as has been discussed here. Socrates was said to have said that while "others live to e...