During the afternoon of December 21, 1989, in Bucharest, a mass of demonstrators gather in a public square at the request of Nicolae Ceausescu, then president of Romania. In the previous days, students had shaken the country by taking to the streets in protest in the city of Timisoara. These mass protests had been preceded that year by a wave of other social movements that took place in Poland, Hungary, East Germany, Bulgaria, and Czechoslovakia. Now in a broadcast from the (...) balcony of the square, Ceausescu tries to reassure the population while making distressed appeals to preserve the unity of the political regime in the country. In the front row of the assembled crowd... (shrink)

Culinary traditions and food practices are at the center of our daily lives and therefore constitute an important part of culture. Whether they are part of significant rituals or simply routinely enacted, they tell us something about the way we relate to each other and to the non-human world. In other words, food practices have an ethical dimension. Our paper focuses on the possibility to make objective ethical assessments of problematic cultural practices rooted in culinary traditions as a reply to (...) arguments associated with an ethical relativism according to which cultures produce ethical systems that are self-validating and therefore that cannot be criticized objectively. Drawing from examples involving animal cruelty and production methods harmful to the environment, we argue that it is possible to judge ethically questionable food practices from an objectivist standpoint inspired by moral progress, in contrario to a relativist point of view. Following a short discussion of ethical relativism, we present the outline of an acceptability test for questionable food practices and use it to analyse the case of the dog meat industry in South Korea. (shrink)

The development of the aquaculture industry in Canada has triggered a conflict of a scope never seen before. As stated in Young and Matthews’ The Aquaculture Controversy, this debate has “mushroomed over the past several decades to become one of the most bitter and stubborn face-offs over industrial development ever witnessed in Canada” (Young and Matthews in The aquaculture controversy in Canada. Activism, policy and contested science. UBC Press, Vancouver, p 3, 2010). It opposes a wide variety of actors: from (...) industrial investors, scientists, politicians and environmentalists to Native associations and communities, citizens groups and local stakeholders. The opposition is fierce between those in favor of a flourishing and modern aquaculture of industrial nature and those who fear the dreadful consequences of such an industry. In particular, the possible implementation of biotechnology innovations, such as a genetically modified salmon, has made this debate coextensive with the GMO debate, thus multiplying the opposition’s spectrum of arguments against the industry. Throughout the debate, Canadian environmental NGOs like the Suzuki Foundation and Greenpeace Canada have assumed leadership over the opposition to aquaculture development with certain success. Their participation in the debate features numerous ethical concerns related to environmental health, a respect for wilderness and local human communities. Such a position can be associated overall with a form of ecocentric ethics or concern. Nevertheless, a careful examination of the technical solutions proposed by these NGOs reveals their embeddedness in biocentrism. Through the example taken from the Canadian debate on aquaculture development, this paper aims to highlight the conceptual difficulty of enacting ecocentric ethical positions beyond formal arguments. Because ecocentrism implies a true paradigm shift, not only in mentality, but also in the way we conceive our technical interventions in nature, biocentrism remains an important practical method to enact ethical positions related to environmental concerns in public debates. (shrink)