The Beauty in Justice of Cooking a Lobster
Reflecting on Elaine Scarry’s “On Beauty and Being Just” influences the reader’s decision on the morality of cooking lobsters presented by David Wallace in “Consider the Lobster.” Wallace makes the reader consider something he or she may not have ever pondered before—the justice in the preparation of the meal (a lobster) on the table. Is it morally just to “torture” a lobster by boiling it alive or any other method of cooking it? Scarry defines the relationship between beauty and justice—they can either be equally present or if one is absent, the present one will be emphasized to bring about the presence of the other. This relationship provides the reader with a foundation of moral justice that
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can be applied to Wallace’s text. Scarry argues that the symmetry between beauty and justice goes further than simply an analogy, because “periods when a human community is too young to have yet had time to create justice, as well as in periods when justice has been taken away, beautiful things hold steadily visible the manifest good of equality and balance” (493). In this example, Scarry shows that justice was brought about by beauty. Beauty and justice work together to create harmony and a stable environment. “But when one term ceases to be visible, then the analogy ceases to be inert: the term that is present becomes pressing, active, insistent, calling out for, directing our attention toward, what is absent” (Scarry 496). When there is no justice, people look for beautiful, pleasant qualities that can inspire them to be just and righteous. The absence of one makes people use the present term of bring about the presence of the absent term. Considering this, we can now contemplate the morality in cooking lobsters. Wallace questions the justice of cooking a lobster.
“For one thing, it’s not just that the lobsters get boiled alive, it’s that you do it yourself—or at least it’s done specifically for you, on-site” (Wallace 703). Beauty is absent in the process of boiling the crustacean alive. With the absence of beauty, Wallace maximizes his focus on justice, hoping the end product will be fair and beautiful. He tries to defend the boiling of lobsters with scientific data; however, it is not extremely reliable information. “The nervous system of a lobster is very simple… It is decentralized with no brain. There is no cerebral cortex, which in humans is the area of the brain that gives the experience of pain” (Wallace 702). This evidence would imply the moral justice in cooking lobsters, because they do not feel pain the same way humans do. Scarry’s definition of beauty is fair and morally righteous (491). If a lobster does not feel pain, cooking it by whatever means available would be considered morally righteous. Scarry states “when we study and learn how to appreciate beautiful objects, we train ourselves to think about the world in terms that will lead us to greater justice” (491). We can appreciate lobsters and the beauty in their nutrition, which provides justice for eating
them. Wallace counters peoples’ arguments that boiling lobsters is a long, torturous process with evidence that marine zoologists have stated “it usually takes lobsters between 35 and 45 seconds to die in boiling water” (705). If the “torture” is relatively quick, is it just? Wallace leaves this question open-ended for the reader to decide. To give alternatives to this method, Wallace offers different ways of cooking the lobster, for example, stabbing it in the neck region will a knife, or microwaving it. Unfortunately, these options do not seem to be any more just than boiling them alive. PETA (People for the Ethical Treatment of Animals) members believe in the beauty of kind and respectful treatment towards all living things (Wallace 701). They believe it is unjust to kill animals in inhumane ways, such as boiling them alive. However, there are not many options to cooking a lobster that would be considered humane, unless the person agrees with the argument that lobsters cannot feel pain. “The lobster acts as if it’s in terrible pain, causing some cooks to leave the kitchen altogether” (Wallace 704). This intolerance questions the righteousness in boiling lobsters. Wallace states he simply chooses not to think about it (703). Unfortunately, avoiding the question does not resolve the problem. One major reason people have difficulty making the decision of justice is due to the fact that they do not want to give up eating lobsters based solely on the morality of killing them. “I believe animals are less morally important than human beings; I have an obvious selfish interest in this belief, since I like to eat certain kinds of animals and want to be able to keep doing it…” (Wallace 708). Are these people considered cruel and unreasonable for their motives? It depends on the person’s perspective of justice. If we focus on Scarry’s relationship between beauty and justice, the cooked lobster is beautiful and the nutrition is provides for humans is necessary for survival. Lobster provide a large source of protein (Wallace 698). In this beauty, we see a balance in the life cycle which creates justice. We are not boiling the lobsters just for entertainment, we are doing it with good intention, to provide nutrition for ourselves and loved ones. “[L]obster meat has fewer calories, less cholesterol, and less saturated fat that chicken” (Wallace 698, 699). Lobsters are simply shellfish, beings without a soul and conscience, therefore, humans are priority over lobsters. There is beauty in happy, healthy people, people with satisfied needs. People could actually argue that we treat lobsters with more respect today than ever before. Wallace informs the reader that “in the 1800s… lobster was literally low-class food, eaten only by the poor and institutionalized” (698). Lobsters were so degraded, there were “laws against feeding lobsters to inmates more than once a week because it was thought to be cruel and unusual, liking making people eat rats” (Wallace 698). People had no respect for lobsters in America’s early years. Now, people are willing to pay large amounts of money for a big lobster. In today’s culture, people eat lobster for special occasions, usually ones that require black suits and long dresses. Considering the respect the lobster receives on occasions like these, justice is served. Bearing in mind Scarry’s relationship between beauty and justice, the reader can make his or her own decision on the righteousness of cooking and eating lobsters. This knowledge also causes the reader to think about whether his or her actions could be categorized as unrighteous or cruel in different aspects of life. This argument reveals what happens in the preparation of a beautiful dish. However, it makes the reader consider if this debate over the justice of cooking lobsters only apply to lobsters? Will society change their ways or will they continue to seek justice in the actions they do not want to sacrifice?
Jan de Heem painting, “Still Life with Lobster” is an oil painting with a bright red lobster that catches the viewer gaze into this beautiful dinner from the late 1640s.The color scheme used in this painting is analogous since it uses relatively close hues. In the painting, the lobster is on a silver platter but it has been left untouched. Surrounding the focal point of the painting is luxurious fruits including grapes, cherries, peaches, berries, oranges, and a half peeled lemon. To the left of the lobster is an overturned silver goblet. This particular style of painting is known as a vanitas form of painting. The artist is using a luxurious left over meal to show even the most expensive desires of the world doesn’t last for eternity. The
Alastair Norcross introduces a very controversial case. He compares the actions of Fred as being morally equal to factory farming. Norcross presents the Marginal case and the Analogy argument. There are many objections to his beliefs such as; the suffering of the puppies is intended as a means to Fred’s pleasure, whereas the suffering of factory raised animals is merely foreseen as a side effect of a system that is a means to the gustatory pleasure of millions. Also, the individual consumers lack the power to put an end to factory farming. And lastly, human beings have a greater moral status than nonhumans. (Norcross, 285) I disagree with Norcross’s statement saying that Fred’s behavior and that of people who consume factory-farmed meat is morally equivalent.
Wallace uses Pathos as an persuasive device in his article as he describes the catching and cooking process of the lobster. Using his words, he gives the audience the idea that the lobster is not just an item for consumption, but also a live creature. “They come up alive in the traps, are placed in containers of seawater, and can, so long as the water’s aerated and the animals’ claws are pegged or banded to keep them from tearing one another up under the stresses of captivity, survive right up until they’re boiled (Wallace, 60). He mentions that the lobster is in fact boiled alive to maintain it’s freshness and describes the boiling process. “[The lobster] comes alarmingly to life when placed in boiling water. The lobster will sometimes try to cling to the container’s sides or even hook its claws over the kettle’s rim like a person trying to keep from going over the edge of a roof” (Wallace 62). He compares the lobster during the cooking process to a human in terror of falling to their death. This gives the audience something to relate to on an emotional level based on the simile he presents to us. Based on this evidence and the words the author chooses to present to the reader, it is suggested that
At the end of his article, he explains, “I believe animals are less morally important than human beings; and when it comes to defending such a belief, even to myself, I have to acknowledge that (a) I have an obvious selfish interest in this belief, since I like to eat certain kinds of animals and want to be able to keep doing it, and (b) I have not succeeded in working out any sort of personal ethical system in which the belief is truly defensible instead of just selfishly convenient.” (64) Because Wallace does not state his open opinion, one may argue his article is less persuasive. Wallace's approach to persuade the readers differs from most due to his abundance of information he presents on both sides of the topic. Although Wallace states both sides of the debate, instead of solely focusing on his opinion, he gives the reader an opportunity to make an educated decision based on the facts. With this method the reader is able to not form automatic bias, and establish a stronger foundation of their
Cephalopods are known to be exceptionally intelligent by invertebrate standards and in some respects even rival “higher” vertebrates. These animals have many highly evolved sensory and processing organs that allow them to gain a greater understanding of their environment and their place within it. Due to their advanced structures, many of which are analogous to vertebrate structures, and abilities they have been widely studied. Their methods of learning have been of prime interest and many experiments have been conducted to determine the different ways in which octopuses can learn. From these experiments four main kinds of learning have been identified in octopuses: associative learning, special learning,
...are confronted with the question of moral absolutes, we are forced to wonder when and to whom justice truly applies. Hopefully, we will look at our world and our ideas of right, wrong and retribution in different ways, ways that will enlighten and enrich our lives, and the those of the an audience of readers 2,000 years from now.
"Last Night At the lobster" isn't your typical novel. It is a short, brilliantly written novel by Stewart O'Nan. I would consider this novel to be realistic fiction because of the story line it holds and the characters are average Americans that can be related to. Although this piece of literature isn't intended to be a poetical piece, the author uses elements such as symbolism and sound to make passages flow like a poem would.
T.C. Boyle’s “Top of the Food Chain” is a narration about man’s selfish mistakes. The narrator's tone is used to show man’s disregard for organisms that have little to no benefit to them or are considered a nuisance. “The thing was, we had a little problem with the insects…” The narrator’s tone is quickly shown as selfish and works for only his comforts and is indifferent to the chaos that his choices make.
A situation is presented that causes the readers a predicament. In the “Rattler” a short story a man must make a decision to kill a snake, or let it live taking in consideration his obligation to protect his farm and the people and animals in it. The author first presents the man with his point of view making him favorable to the readers showing his conflict in which he has to complete a duty despite his own morals for the protection of everyone else. The author then presents the snake as an innocent in the situation by using details that show the snake is not an evil being but rather a harmless victim. In “The Rattler” the man’s encounter with a snake leads him to do an obligation that he later feels remorseful for. The
...ience understands more, they will begin to realize what goes on behind the scenes of the lobster festival, which may make them change their minds about lobster forever and start saving the lives of lobster and and start saving the lives of lobster by reducing or stopping completely the amount of lobster they may eat.
Mernissi applies the ethical appeal throughout her paper so she may appear credible and trustworthy to the reader. By doing so, she creates a “common ground” where it’s easier for her audience to identify with her problem. For example, Mernissi avows “it was the self-reliance that I had developed to protect myself against “beauty blackmail” that made me attractive to others” (Mernissi 253). By stating this, Mernissi crafts her sincerity by illuminating how she was unpretentious of her blemishes. Moreover, this diverges with the reference of her disbelief when she was told that she is too broad for American proportions. Furthermore, ...
I believe David Foster Wallace’s aim for writing this piece was to explain his reasoning for killing and eating animals and to understand other people’s views on the issue as well. This is apparent throughout the writing. Wallace starts out by giving his personal description of the Maine Lobster Festival. He describes how it takes place July 30th through August 3rd, thousands of people come to the festival every year, its broadcasted on live television by CNN, and about 25,000 fresh lobsters are eaten over the course of the festival. Additionally, he goes into the biology of the lobster such as the scientific name and evolution. Leading up to this, he states the question for writing this piece, “Is it alright to boil a sentient creature alive for our gustatory pleasure” (p.9 Wallace)?
You probably think horseshoe crabs are crustaceans, but you’d be wrong. They actually aren’t crabs at all, and there’s more about the horseshoe crab that you wouldn’t believe. This weird-looking marine animal survived two mass extinctions and lived in the Ordovician Period.
The primary focus of Rachels’ argument rests on the idea that humans should not eat animals on moral grounds because of the suffering animals endure, as he states, “The most powerful argument appeals to the principle that it is wrong to cause unnecessary suffering.” (Rachels, 2013, p. 617) Rachels argues the attitude of many philosophers that animals are merely means to an end for humans, and that as a food source, animals are owed no direct moral consideration.(Rachels, 2013, p. 617) Rachels also subscribes to a theory revolving around the biographical life versus the biological life of beings. According to Rachels, it would appear per his argument to consume animals if they did not have a clearly defined biographical life. That is, according to Rachels, a life filled with some sort of meaningful inputs and connections. (Rachels, 2013, p. 620) Rachels suggests that a clear distinction can in fact be drawn between just being alive, a biological life, and having a life, a biographical life. I believe that this is an area in which Rachels' argument can be found...
Sandel then speaks about the philosophy of utilitarianism, by Jeremy Bentham. Bentham’s idea is that the right thing to do is to maximize the balance of pleasure over pain or happiness over suffering. He supported his idea stating every human has pleasure and pain, while liking pleasure and not pain. The overall summary of Bentham’s idea is “the greatest good for the greatest number”, believing you should make the best of the levels of happiness. To support Bentham’s theory by telling a real life story about the case of “The Queen versus Dudley and Stephens”. The story was about 4 men being stuck on a lifeboat with two cans of turnips. There was a captain (Dudley), a first mate (Stephans), a sailor (Brookes), and the last was a Richard Parcher, the cabin boy who was