Consider the Lobster and Other Essays

by David Foster Wallace

Up until sometime in the 1800s, though, lobster was literally low-class food, eaten only by the poor and institutionalized. Even in the harsh penal environment of early America, some colonies had laws against feeding lobsters to inmates more than once a week because it was thought to be cruel and unusual, like making people eat rats.

There is also the fact that premodern lobster was cooked dead and then preserved, usually packed in salt or crude hermetic containers.

The nervous system of a lobster is very simple, and is in fact most similar to the nervous system of the grasshopper. 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. Though it sounds more sophisticated, a lot of the neurology in this latter claim is still either false or fuzzy.

The human cerebral cortex is the brain-part that deals with higher faculties like reason, metaphysical self-awareness, language, etc. Pain reception is known to be part of a much older and more primitive system of nociceptors and prostaglandins that are managed by the brain stem and thalamus.

Since pain is a totally subjective mental experience, we do not have direct access to anyone or anything’s pain but our own; and even just the principles by which we can infer that other human beings experience pain and have a legitimate interest in not feeling pain involve hard-core philosophy—metaphysics, epistemology, value theory, ethics.

The lobster, in other words, behaves very much as you or I would behave if we were plunged into boiling water (with the obvious exception of screaming 16 ). A blunter way to say this is that the lobster acts as if it’s in terrible pain, causing some cooks to leave the kitchen altogether and to take one of those little lightweight plastic oven-timers with them into another room and wait until the whole process is over.

There happen to be two main criteria that most ethicists agree on for determining whether a living creature has the capacity to suffer and so has genuine interests that it may or may not be our moral duty to consider. 17 One is how much of the neurological hardware required for pain-experience the animal comes equipped with—nociceptors, prostaglandins, neuronal opioid receptors, etc. The other criterion is whether the animal demonstrates behavior associated with pain.

As far as I can tell from talking to proponents of the knife-in-head method, the idea is that it’s more violent but ultimately more merciful, plus that a willingness to exert personal agency and accept responsibility for stabbing the lobster’s head honors the lobster somehow and entitles one to eat it (there’s often a vague sort of Native American spirituality-of-the-hunt flavor to pro-knife arguments).

The truth is that if you, the festival attendee, permit yourself to think that lobsters can suffer and would rather not, the MLF begins to take on the aspect of something like a Roman circus or medieval torture-fest. Does that comparison seem a bit much? If so, exactly why? Or what about this one: Is it possible that future generations will regard our present agribusiness and eating practices in much the same way we now view Nero’s entertainments or Mengele’s experiments?

After all, isn’t being extra aware and attentive and thoughtful about one’s food and its overall context part of what distinguishes a real gourmet? Or is all the gourmet’s extra attention and sensibility just supposed to be sensuous? Is it really all just a matter of taste and presentation?

Am I a good person? Deep down, do I even really want to be a good person, or do I only want to seem like a good person so that people (including myself) will approve of me? Is there a difference? How do I ever actually know whether I’m bullshitting myself, morally speaking?

To make someone an icon is to make him an abstraction, and abstractions are incapable of vital communication with living people.

Is it significant that “lobster,” “fish,” and “chicken” are our culture’s words for both the animal and the meat, whereas most mammals seem to require euphemisms like “beef” and “pork” that help us separate the meat we eat from the living creature the meat once was?