This book, written by one of the leading Japanese scholars in the philosophy of agricultural science, examines the relationship between human life, the natural environment, and agriculture.

​​This book explores the philosophical thought and praxis of Paul B. Thompson, who planted some of the first seeds of philosophy of agriculture and whose work inspires interdisciplinary scholarship in food ethics, biotechnology, and environmental philosophy. Landmark texts such as The Spirit of the Soil, The Agrarian Vision, and From Field to Fork revealed the fertility of food systems for inspiring reflection on our relationships to technology, the land, and one another. Rooted in philosophical traditions ranging from (...) pragmatism to post-phenomenology, Thompson’s work nourishes projects in ethics, epistemology, philosophy of science, and social and political theory, not only in academic philosophy departments but also in the social and natural sciences. This volume collects this diversity of thought in a tour of the many fields of food systems; from theorizing the sustainability of agroecological systems, to appreciating the quotidian practice of agrarian communities, to anticipating the impacts of emerging biotechnology, and to savoring the roles that food plays in forming our identities. Composed by an international crop of scholars working on the future of food ethics, the volume is a vital contribution to scholars and practitioners thinking through our relationships to the food systems that sustain us. (shrink)

Agricultural technologies are non-neutral and ethical challenges are posed by these technologies themselves. The technologies we use or endorse are embedded with values and norms and reflect the shape of our moral character. They can literally make us better or worse consumers and/or people. Looking back, when the world’s developed nations welcomed and steadily embraced industrialization as the dominant paradigm for agriculture a half century or so ago, they inadvertently championed a philosophy of technology that promotes an insular (...) human-centricism, despite its laudable intent to ensure food security and advance human flourishing. The dominant philosophy of technology has also seeded particular ethical consequences that plague the well-being of human beings, the planet, and farmed animals. After revisiting some fundamental questions regarding the complex ways in which technology as agent shapes our lives and choices and relegates food and farmed constituents into technological artifacts or commodities, I argue that we should accord an environmental virtue ethic of care—understood as caretaking—a central place in developing a more conscientious philosophy of technology that aims at sustainability, fairness, and humaneness in animal agriculture. While technology shapes society, it also is socially shaped and an environmental virtue ethic of care (EVEC) as an alternative design philosophy has the tools to help us take a much overdue inventory of ourselves and our relationships with the nonhuman world. It can help us to expose the ways in which technology hinders critical reflection of its capacity to alter communities and values, to come to terms with why we may be, in general, disengaged from critical ethical analysis of contemporary agriculture and to consider the moral shape and trajectory and the sustainability of our food production systems going into the future. I end by outlining particular virtues associated with the ethic of care discussed here and consider some likely implications for consumers and industry technocrats as they relate to farming animals. (shrink)

Background Research ethics is intertwined with and depends on building robust and responsive research governance systems alongside researchers. Globally there has been substantial investment in agriculture, nutrition, and health (ANH) research motivated by the need to improve health outcomes, such as micronutrient deficiencies in Sub-Saharan Africa. Although there has been a notable focus on ethical issues inherent in ANH studies, there has been scanty research examining researchers’ attitudes related to ANH research. This study was conducted to explore the perspectives (...) of researchers who conducted an agronomic biofortification study in Malawi. Methodology In-depth interviews were conducted with a purposive sample of ten ANH researchers. Interviews were conducted online via Zoom, audio-recorded, transcribed verbatim, and thematically analysed using the Leadership, Ethics, Governance and Systems Framework. Results Four core aspects emerged: Leadership: The relevance of building ethics leadership and ethical competence among researchers. Ethics: There is a need to develop a framework that operationalises core ethical values that can guide the implementation of ANH research. Governance: Research guidelines were perceived to be too generic to guide ANH research. Systems: Researchers’ recommended the establishment of a specialised ANH research ethics committee. Conclusions The findings highlight the significance of building ethics leadership and supporting ethical competency amongst researchers. Researchers recommended the development of tailored approaches rather than utilising generic governance systems and frameworks that are drawn from medical research and thus not fit for purpose in this field. In Malawi, specialised ethics review committees are needed to guide ANH research. (shrink)

One common method of criticizing genetically modified organisms (GMOs) is to label them as “magic bullets.” However, this criticism, like many in the debate over GMOs, is not very clear. What exactly is the “magic bullet criticism”? What are its origins? What flaw is it pointing out in GM crops and agricultural biotechnology? What is the scope of the criticism? Does it apply to all GMOs, or just some? Does it point to a fatal flaw, or something that can be (...) fixed? The goal of this paper is to answer these questions and clarify the magic bullet criticism of agricultural biotechnology. It is hoped that the results of this exercise will be helpful in advancing deliberationover the role GMOs and agricultural biotechnology should play in twenty-first-century agriculture. (shrink)

Ethnobiology has become increasingly concerned with applied and normative issues such as climate change adaptation, forest management, and sustainable agriculture. Applied ethnobiology emphasizes the practical importance of local and traditional knowledge in tackling these issues but thereby also raises complex theoretical questions about the integration of heterogeneous knowledge systems. The aim of this article is to develop a framework for addressing questions of integration through four core domains of philosophy - epistemology, ontology, value theory, and political theory. In (...) each of these dimensions, we argue for a model of “partial overlaps” that acknowledges both substantial similarities and differences between knowledge systems. While overlaps can ground successful collaboration, their partiality requires reflectivity about the limitations of collaboration and co-creation. By outlining such a general and programmatic framework, the article aims to contribute to developing “philosophy of ethnobiology” as a field of interdisciplinary exchange that provides new resources for addressing foundational issues in ethnobiology and also expands the agenda of philosophy of biology. (shrink)

As many of the papers in this Special Symposium Issue discuss, by the 21st century we have moved well beyond the notion of a gene as a single particulate unit coding for a given protein, or especially a single phenotypic trait. Yet notions of genes as some kind of single, particulate entity still persist, especially in textbooks and writings about genetics for the general public. To understand this disjunct between the professional geneticist’s view of genes and their complex interactions, and (...) the more widespread public understanding of genes as distinct entities, I thought it might be useful to look back 150 years or more to the origins of the gene concept, to the origins of Mendelian genetics itself .. (shrink)

_The Record of Great Doubts_ emphasizes the role of _qi_ in achieving a life of engagement with other humans, with the larger society, and with nature as a whole. Rather than encourage transcendental escapism or quietism, Ekken articulates a philosophy of material force as a basis of living a life of commitment to the world. In this spirit, moral cultivation is not an isolated or a self-centered preoccupation, but an activity that occurs within the dynamic forces of nature and (...) amid the rigorous demands of society. In this context, a vitalism of _qi_ is an emergent force, not only providing the philosophical grounding for this vibrant interaction but also giving a basis for an investigation of the natural world that plumbs the principle within things. Ekken thus aimed to articulate a creative and dynamic milieu for moral education, political harmony, social coherence, and agricultural sustainability. _The Record of Great Doubts_ embodies Ekken's profound commitment to Confucian ideas and practices as a method for establishing an integrative ethical vision, one he hoped would guide Japan through a new period of peace and stability. A major philosophical treatise in the Japanese Neo-Confucian tradition, _The Record of Great Doubts_ illuminates a crucial chapter in East Asian intellectual history. (shrink)

_The Record of Great Doubts_ emphasizes the role of _qi_ in achieving a life of engagement with other humans, with the larger society, and with nature as a whole. Rather than encourage transcendental escapism or quietism, Ekken articulates a philosophy of material force as a basis of living a life of commitment to the world. In this spirit, moral cultivation is not an isolated or a self-centered preoccupation, but an activity that occurs within the dynamic forces of nature and (...) amid the rigorous demands of society. In this context, a vitalism of _qi_ is an emergent force, not only providing the philosophical grounding for this vibrant interaction but also giving a basis for an investigation of the natural world that plumbs the principle within things. Ekken thus aimed to articulate a creative and dynamic milieu for moral education, political harmony, social coherence, and agricultural sustainability. _The Record of Great Doubts_ embodies Ekken's profound commitment to Confucian ideas and practices as a method for establishing an integrative ethical vision, one he hoped would guide Japan through a new period of peace and stability. A major philosophical treatise in the Japanese Neo-Confucian tradition, _The Record of Great Doubts_ illuminates a crucial chapter in East Asian intellectual history. (shrink)

Avicenna : Logic Avicenna is one of the most important philosophers and logicians in the Arabic world. His logical works are presented in several treatises. Some of them are commentaries on Aristotle's Organon, and are presented in al-Shifa al-Mantiq, the logical part of … Continue reading Avicenna : Logic →.

The Routledge Handbook of Philosophy of the City is an outstanding reference source to this exciting subject and the first collection of its kind. Comprising 40 chapters by a team of international contributors, the Handbook is divided into clear sections addressing the following central topics: -/- • Historical Philosophical Engagements with Cities -/- • Modern and Contemporary Philosophical Theories of the City -/- • Urban Aesthetics -/- • Urban Politics -/- • Citizenship -/- • Urban Environments and the Creation/Destruction (...) of Place. -/- The concluding section, Urban Engagements, contains interviews with philosophers discussing their engagement with students and the wider public on issues and initiatives including experiential learning, civic and community engagement, disability rights and access, environmental degradation, professional diversity, social justice, and globalization. -/- Essential reading for students and researchers in environmental philosophy, aesthetics, and political philosophy, The Routledge Handbook of Philosophy of the City is also a useful resource for those in related fields, such as geography, urban studies, sociology, and political science. (shrink)

Ethnobiology has become increasingly concerned with applied and normative issues such as climate change adaptation, forest management, and sustainable agriculture. Applied ethnobiology emphasizes the practical importance of local and traditional knowledge in tackling these issues but thereby also raises complex theoretical questions about the integration of heterogeneous knowledge systems. The aim of this article is to develop a framework for addressing questions of integration through four core domains of philosophy -epistemology, ontology, value theory, and political theory. In each (...) of these dimensions, we argue for a model of “partial overlaps” that acknowledges both substantial similarities and differences between knowledge systems. While overlaps can ground successful collaboration, their partiality requires reflectivity about the limitations of collaboration and co-creation. By outlining such a general and programmatic framework, the article aims to contribute to developing “philosophy of ethnobiology” as a field of interdisciplinary exchange that provides new resources for addressing foundational issues in ethnobiology and also expands the agenda of philosophy of biology. (shrink)

The ecological imagination: from paradigm to practice -- Narratives of agriculture: how did we get here? -- Balaram and the Yamuna River: entitlement and presumptions of control -- Borrowing Balaram: alternative narratives -- The festival of Holi: celebrating agricultural and social health -- The land in between: constructing nature, wilderness, and agriculture -- Restoration, reciprocity, and repair: revising the ecological imagination.

Changes in attitudes towards how animals are housed in agriculture are currently under question in the public eye—particularly for laying hens. Many arguments from the rights and utilitarian viewpoints have been made for changing environmental conditions and managerial practices for animals in an effort to respect the interests of the animal and better their welfare. Yet, these arguments have been based upon belief systems that were developed from information that can be collected by human perception only. Technological advancements can (...) facilitate animal welfare assessment by providing humans with new information about what the animal perceives. Yet, little has been discussed surrounding the thought process behind which technologies are conceived, how they are developed, and why they are implemented. Here, using the laying hen as a model, we turn to the philosophy of technology to address what role technological advancements may have in our capacity to understand animals, how technology can affect their welfare, and what role technology may play in furthering animal welfare assessment. (shrink)

Human beings are getting fatter and sicker. As we question what we eat and why we eat it, this book argues that living well involves consuming a raw vegan diet. With eating healthfully and eating ethically being simpler said than done, this book argues that the best solution to health, environmental, and ethical problems concerning animals is raw veganism―the human diet. The human diet is what humans are naturally designed to eat, and that is, a raw vegan diet of fruit, (...) tender leafy greens, and occasionally nuts and seeds. While veganism raises challenging questions over the ethics of consuming animal products, while also considering the environmental impact of the agriculture industry, raw veganism goes a step further and argues that consuming cooked food is also detrimental to our health and the environment. Cooking foods allows us to eat food that is not otherwise fit for human consumption and in an age that promotes eating foods in ‘moderation’ and having ‘balanced’ diets, this raises the question of why we are eating foods that should only be consumed in moderation at all, as moderation clearly implies they aren’t good for us. In addition, from an environmental perspective, the use of stoves, ovens and microwaves for cooking contributes significantly to energy consumption and cooking in general generates excessive waste of food and resources. Thus, this book maintains that living well and living a noble life, that is, good physical and moral health, requires consuming a raw vegan diet. Exploring the scientific and philosophical aspects of raw veganism, this novel book is essential reading for all interested in promoting ethical, healthful, and sustainable diets. (shrink)

Richard P. Haynes, founding editor of _Agriculture and Human Values_, was an Associate Professor in the Department of Philosophy at the University of Florida. His personal interests in the environmental dimensions of agriculture led him to found the journal in the 1980s with support from the W.K. Kellogg Foundation. Later in life, he published on ethical treatment of lab and farm animals. Haynes understood _Agriculture and Human Values_ as a broadly multidisciplinary and interdisciplinary platform for critical studies of (...) agriculture and food systems. As he took over the editorship of _The Journal of Agricultural and Environmental Ethics_ in the 1990s, he fashioned it as a complementary outlet for more traditionally philosophical studies of environmental and agricultural topics. (shrink)

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. (shrink)

Bad philosophy is responsible for the climate and nature crises, and other global problems too that threaten our future. That sounds mad, but it is true. A philosophy of science, or of theatre or life is a view about what are, or ought to be, the aims and methods of science, theatre or life. It is in this entirely legitimate sense of “philosophy” that bad philosophy is responsible for the crises we face. First, and in a (...) blatantly obvious way, those institutions, organizations, corporations, businesses, endeavours, and activities of humanity that cause the crises and global problems we face, do so because of the aims they pursue (profit perhaps, or power, or heat and light for homes), and the methods adopted in pursuit of those aims – the philosophy in other words, built into the institution, organization, business, human activities, or whatever it may be. It is the philosophy of these institutions, organizations and activities that we need to change to put a stop to, or at least lessen the severity of, the crises we face, the global problems that confront us, above all the climate and nature crises. One institution has an especially crucial role in this respect: our universities. They are dominated in a multitude of ways by a particularly disastrous philosophy, a philosophy of inquiry which may be called knowledge-inquiry. This holds that the basic aim of the university is to acquire and apply knowledge. First, knowledge is to be acquired; once acquired, it can be applied to help solve social problems. But this philosophy of knowledge-inquiry is an intellectual disaster. As a result, universities are, in devastating and almost entirely unrecognized ways, humanitarian disasters too. Judged from the standpoint of helping to promote human welfare, the university shaped by the philosophy of knowledge-inquiry violates THREE of the four most elementary rules of rational problem solving conceivable in a wholesale, structural fashion, and it is this gross, wholesale, structural irrationality of the university, unnoticed by all but a few scientists and scholars, that is in part responsible for the creation of our grave global problems, and our current incapacity to learn how to solve them. The pursuit of knowledge, conducted in universities, within the framework of knowledge-inquiry over the decades and centuries, has produced much of great benefit to humanity. It has made the modern world possible. It has led to modern power production, modern industry and armaments, modern agriculture, modern hygiene and medicine, modern travel and communications, and the internet. But these very successes have also created many of our most serious current global problems: the climate crisis; the destruction of natural habitats, the catastrophic loss of wild life, and impending mass extinction of species (the nature crisis); the lethal character of modern war; the impact on the natural world of the rapid growth of the human population; the menace posed by nuclear weapons; pollution of earth, sea and air; threats to democracy caused in part by the internet and social media. All these grave global problems have been made possible by modern science and technology, pursued largely in universities within the framework of knowledge-inquiry. Nevertheless, it is not science and technology as such that are the problem, but science pursued in a way that is dissociated from a more fundamental task of the university to help humanity resolve conflicts and problems of living in increasingly cooperatively rational ways, so that progress may be made to a better world. Science and technology, pursued within the framework of knowledge-inquiry, create for some of us the power to act, but not the power to act wisely – not the power to learn how to resolve conflicts and problems of living in increasingly cooperatively rational ways. For that, we need our institutions of learning, above all our universities, to take as their primary task to help humanity learn how to do it. In order to do that, the philosophy of inquiry put into practice by universities needs to be dramatically transformed. We urgently need to bring about a revolution in the overall aims and methods of academic inquiry – a revolution in the philosophy of the university, all around the world, wherever possible, so that the basic aim becomes to seek and promote wisdom, construed to be the capacity, active endeavour, and perhaps desire, to realize what is of value in life, for oneself and others, wisdom in this sense including knowledge, understanding and technological know-how, but much else besides, methods being dramatically modified too so as to help achieve the new academic aim. The basic task of the university would be, not to solve problems of knowledge, but rather to help people in the social world beyond the university to resolve conflicts and problems of living so that what is of value in life may be realized by everyone, insofar as that is possible. The pursuit of knowledge would be vital, but not intellectually fundamental. The intellectual and institutional revolution we so urgently need in our universities would affect every discipline and aspect of the university; it would dramatically affect both research and education, and the whole way the university is related to the rest of the social world. The revolution, from knowledge-inquiry to wisdom-inquiry would dramatically enhance the intellectual integrity and rationality of natural science, social inquiry, the humanities and technology, the character of these disciplines and the relationships they have with one another. University education throughout the university would be dramatically improved. And academic inquiry as a whole would do what, on the whole, it fails to do at present: it would help humanity resolve conflicts and problems of living in increasingly cooperatively rational and, as a result, increasingly successful ways, progress at last being made to a genuinely good, civilized world – a world in which there is peace, justice, liberal democracy, individual freedom, education, reasonable equality, sustainable prosperity and worthwhile opportunities in life, all of these for everyone, insofar as this is possible. Why, it may be asked, has academic philosophy not noticed that we urgently need to transform the current bad philosophy of inquiry of knowledge-inquiry into the far more intellectually rigorous and humanly valuable philosophy of wisdom-inquiry, so that we can begin to do what so far we have failed to do so lamentably: learn how to avoid impending disasters, and even make progress to a better world, something that seems at present almost unthinkable given the horrors of war, poverty, political enslavement of the 20th century, and the horrors of this century so far too? The answer is that academic philosophy is in a particularly pitiful state, as philosophers themselves, are just beginning to realize and lament. That is why academic philosophers are blind to the intellectual and humanitarian disaster of the bad philosophy that dominates universities today, and inconceivable to them to them that they might have, as a disciplinary task, to ensure academic inquiry implements a good philosophy of inquiry, and advocate and argue for change if it does not. Once upon a time, in Europe at least, philosophy was an intellectual power in the world. In the 17th century it created modern science which massively increased and improved our knowledge and understanding of the world, which in turn led to the Enlightenment, the industrial revolution, and the modern world. Philosophy was once so intellectually powerful and influential that it changed the course of history. But philosophy also made in the past three disastrous intellectual blunders: the post-Cartesian blunder, the post-Newtonian blunder, and the Enlightenment blunder. Never acknowledged and corrected by subsequent philosophy right down to the present, these unrecognized intellectual blunders rendered academic philosophy the esoteric, pathetic, and powerless discipline it is today, so that throughout the last century and, so far, throughout this one, academic philosophy has remained blind to the intellectual disaster of knowledge-inquiry, and thus failed entirely to take up its proper disciplinary task of warning fellow academics of the structural irrationality of the philosophy that prevails in the university, and of proposing what steps need to be taken to put things right. Instead of performing such an urgently needed philosophical task, so-called analytic philosophy was reduced to analysing the meaning of words. Since then, there has been hardly any discernible improvement, even if analysis of concepts no longer dominates the scene. Bad academic philosophy is indeed responsible for intellectual and humanitarian failures of the university. What the three past intellectual blunders of philosophy are, why their persistence so dramatically reduces academic philosophy to a triviality, and why, furthermore, this results in the failure of scientists and scholars to see what is so blatantly bad about the philosophy prevailing in universities around the world – the failure to see what so urgently needs to be done to put right what has been wrong for so long: all this is made clear in this book. A new kind of philosophy emerges during the course of the argument, critical fundamentalism, which has as its task to keep alive imaginative and critical – that is rational – thinking about our fundamental problem: How can our human world, the world we experience and live in – the world of living things, people, consciousness, free will, meaning and value – how can all of this exist and best flourish embedded as it is in the physical universe? That problem encompasses all others of life, science and thought. Critical fundamentalism tries to improve answers to aspects of this problem; but it also seeks to encourage everyone to think about the problem, from time to time, and think about how it interacts, in both directions, with more urgent particular and specialized problems of life and thought. Critical fundamentalism sets out to help improve bad philosophy wherever it is to be found: in social, political, commercial, legal, financial, and international life; and especially in academia, in institutions of learning, so that they become devoted to enhancing the capacity of people to learn how to achieve what is of genuine value in this brief life of a few decades if we are fortunate. Critical fundamentalism does everything it can to bring about the revolution in our universities we so urgently need. If taken up by mainstream philosophy, it might really have an impact, and begin to transform universities for the better, in both intellectual and humanitarian terms, and thus, enable humanity to learn how, after the grim failures and horrors of the last century and this one, to make progress to a better world. -/- . (shrink)

This chapter contains sections titled: Explanation Understanding Explaining and Understanding Conclusions.

Our current culture is dominated by the ideology of creativity. One is supposed to create the new and not to care about the things as they are. This ideology legitimises the domination of the "creative class" over the rest of the population that is predominantly occupied by forms of care - medical care, child care, agriculture, industrial maintenance and so on. We have a responsibility to care for our own bodies, but here again our culture tends to thematize the (...) bodies of desire and to ignore the bodies of care - ill bodies in need of self-care and social care. But the discussion of care has a long philosophical tradition. The book retraces some episodes of this tradition - beginning with Plato and ending with Alexander Bogdanov through Hegel, Heidegger, Bataille and many others. The central question discussed is: who should be the subject of care? Should I care for myself or trust the others, the system, the institutions? Here, the concept of the self-care becomes a revolutionary principle that confronts the individual with the dominating mechanisms of control. (shrink)

Agriculture is one of the dimensions where climate change is having its most devastating effects. As the impact of climate change affects disproportionally those who have contributed the least to it, i.e., the smallholder farmers in the Global South, and who at the same time are the ones with the least disposable income to adapt to these changes, it leads to a major challenge for global justice. This chapter introduces different forms of inequality that are aggravated by climate change, (...) discusses the implications of emphasizing on mitigation and adaptation to the new climatic conditions, argues for the need to reduce the multiple wastages in agriculture and food consumption and the importance of building resilient farming systems, presents the challenges of innovating fairly to respond to the climate emergency, and analyzes the ethical implication of changing landscapes and land uses. It concludes by listing the main challenges of compensating for climate injustices. (shrink)

This book describes specific, well-know controversies in the genetic modification debate and connects them to deeper philosophical issues in philosophy of technology. It contributes to the current, far-reaching deliberations about the future of food, agriculture and society. Controversies over so-called Genetically Modified Organisms regularly appear in the press. The biotechnology debate has settled into a long-term philosophical dispute. The discussion goes much deeper than the initial empirical questions about whether or not GM food and crops are safe for (...) human consumption or pose environmental harms that dominated news reports. In fact, the implications of this debate extend beyond the sphere of food and agriculture to encompass the general role of science and technology in society. The GM controversy provides an occasion to explore important issues in philosophy of technology. Researchers, teachers and students interested in agricultural biotechnology, philosophy of technology and the future of food and agriculture will find this exploration timely and thought provoking. (shrink)

AbstractMichel Foucault is well known as a theorist of power who provided forceful critiques of institutions of confinement such as the psychiatric asylum and the prison. Although the invention of factory farms and industrial slaughterhouses, like prisons and psychiatric hospitals, can be considered emblematic moments in a history of modernity, and although the modern farm is an institution of confinement comparable to the prison, Foucault never addressed these institutions, the politics of animal agriculture, or power relationships between humans and (...) other animals more generally. The few times that Foucault discussed animality or human–animal relations, animals and animality remained metaphors for humans and human experiences. Despite Foucault's failure to analyze human–nonhuman animal relations, a significant body of Critical Animal Studies literature has mobilized Foucault's work over the last decade. In particular, a number of scholars have taken up Foucault's writings to consider how relations between humans and nonhuman animals in agriculture might be conceptualized as instances of sovereign power, biopower, disciplinary power, and pastoral power, as well as why we may not think that these are power relations at all. This essay provides an overview of Foucault's accounts of power and of the Foucauldian scholarship that applies these accounts to human–nonhuman animal relations in animal agriculture. (shrink)

The United States prison system, the largest in the world, operates through both exploitative and rehabilitative modes of discipline. To gain political and public support for the extensive resources expended housing, feeding, and controlling its incarcerated population, the carceral state strategically emphasizes a mix of each mode. Agriculture in prisons is particularly illustrative. With roots in racial capitalism and the carceral state’s criminalization of poverty, plantation convict leasing system, work reform efforts, and punitive and welfarist carceral logics, prison (...) class='Hi'>agriculture embodies explicit forms of exploitation and claims of rehabilitation. Accordingly, this article contextualizes and explains results from a nationwide study of state prisons within our framework of the disciplinary matrix. At least 662 adult state prisons have agricultural activities, including an array of animal, food, and plant production. We find that the drivers of these activities are financial, idleness reduction, reparative, and training. Our disciplinary matrix framework departs from conventional assignments of a particular activity to one disciplinary mode or the other and recognizes that any activity may be driven by different prison needs or philosophies. We investigate how different combinations of agricultural activities and drivers rely on discourses of deservingness to naturalize and reproduce structures of racialized, classed, and gendered control inside and outside prison, as well as the legitimacy of the prison system itself. (shrink)

The recent drastic development of agriculture, together with the growing societal interest in agricultural practices and their consequences, pose a challenge to agricultural science. There is a need for rethinking the general methodology of agricultural research. This paper takes some steps towards developing a systemic research methodology that can meet this challenge – a general self-reflexive methodology that forms a basis for doing holistic or (with a better term) wholeness-oriented research and provides appropriate criteria of scientific quality.From a (...) class='Hi'>philosophy of research perspective,science is seen as an interactive learning process with both a cognitive and a social communicative aspect. This means, first of all,that science plays a role in the world that it studies. A science that influences its own subject area, such as agricultural science, is named a systemic science. From this perspective, there is a need to reconsider the role of values in science. Science is not objective in the sense of being value-free.Values play, and ought to play, an important role in science – not only in form of constitutive values such as the norms of good science, but also in the form of contextual values that enter into the very process of science. This goes against the traditional criterion of objectivity. Therefore, reflexive objectivity is suggested as a new criterion for doing good science, along with the criterion of relevance. Reflexive objectivity implies that the communication of science must include the cognitive context, which comprises the societal,intentional, and observational context. Ina ccordance with this, the learning process of systemic research is shown as a self-reflexive cycle that incorporates both an involved actor stance and a detached observer stance. The observer stance forms the basis for scientific communication.To this point, a unitary view of science as a learning process is employed. A second important perspective for a systemic research methodology is the relation between the actual,different, and often quite separate kinds of science. Cross-disciplinary research is hampered by the idea that reductive science is more objective, and hence more scientific, than the less reductive sciences of complex subject areas – and by the opposite idea that reductive science is necessarily reductionistic. Taking reflexive objectivity as a demarcator of good science, an inclusive framework of science can be established. The framework does not take the established division between natural, social, and human science as a primary distinction of science.The major distinction is made between the empirical and normative aspects of science,corresponding to two key cognitive interests.Two general methodological dimensions, the degree of reduction of the research world and the degree of involvement in the research world, are shown to span this framework. The framework can form a basis for transdisciplinary work by way of showing the relation between more and less reductive kinds of science and between more detached and more involved kinds of science and exposing the abilities and limitations attendant on these methodological differences. (shrink)

The current mode of agricultural organization produces both political and ecological problems. I explore several deeply-rooted cultural origins of that mode of organization, particularly the movements toward scientism and capitalism; each of these is shown to emphasize abstraction from context. A contrasting set of values, emphasizing holism and localism, is then examined. Several forms of agricultureconsistent with these contrasting values, and exempt from previously discussed problems, are described.

Use of the term “agroecology” has greatly increased over the past few decades, with scholars, civil society actors, and intergovernmental organizations identifying agroecology as a promising pathway for realizing more just and sustainable food systems. Using a community-engaged approach, we explore how diverse agroecological actors in southern Brazil describe and define agroecology. We find that across a range of social differences, agroecological actors come together in describing agroecology as a philosophy of life that promotes well-being, positioning agroecology as a (...) counter-narrative to global discourses on “development” that promote economic growth and productivism as the path to a good life. Our findings suggest that the practice of agroecology can enhance diverse rural peoples’ well-being by providing a pathway to overcoming alienation, commodification, and exploitation, although broader political-economic conditions constrain this potential. As socioecological crises continue to accelerate and undermine human and environmental health and well-being, the capacity for agroecology to promote wellness from various ontological and epistemological positions warrants further attention. (shrink)

The aim of this book is to explain economic dualism in the history of modern Europe. The emergence of the manorial-serf economy in the Bohemia, Poland, and Hungary in the 16th and the 17th centuries was the result of a cumulative impact of various circumstantial factors. The weakness of cities in Central Europe disturbed the social balance – so characteristic for Western-European societies – between burghers and the nobility. The political dominance of the nobility hampered the development of cities and (...) limited the influence of burghers, paving the way to the rise of serfdom and manorial farms. These processes were accompanied by increased demand for agricultural products in Western Europe. (shrink)

A noticeable push toward using agricultural crops for ethanol production and for undertaking research to expand the range of possible biofuels began to dominate discussions of agricultural science and policy in the United States around 2005. This paper proposes two complementary philosophical approaches to examining the philosophical questions that should be posed in connection with this turn of events. One stresses a critique of underlying epistemological commitments in the scientific models being developed to determine the feasibility of various biofuels proposals. (...) The second begins with a broader set of questions about the philosophical goals of agriculture, then queries the place that a turn to biofuels might have within the philosophy of agriculture. Both are portrayed as viable and important. The paper itself is a preliminary stage-setting reflection on the need for these two types of philosophical inquiry. (shrink)