American eating changed dramatically in the early twentieth century. As food production became more industrialized, nutritionists, home economists, and so-called racial scientists were all pointing Americans toward a newly scientific approach to diet. Food faddists were rewriting the most basic rules surrounding eating, while reformers were working to reshape the diets of immigrants and the poor. And by the time of World War I, the country's first international aid program was bringing moral advice about food conservation into kitchens around the country. In Modern Food, Moral Food, Helen Zoe Veit argues that the twentieth-century food revolution was fueled by a powerful conviction that Americans had a moral obligation to use self-discipline and reason, rather than taste and tradition, in choosing what to eat. Veit weaves together cultural history and the history of science to bring readers into the strange and complex world of the American Progressive Era. The era's emphasis on science and self-control left a profound mark on American eating, one that remains today in everything from the ubiquity of science-based dietary advice to the tenacious idealization of thinness.

Moral Foods: The Construction of Nutrition and Health in Modern Asia investigates how foods came to be established as moral entities, how moral food regimes reveal emerging systems of knowledge and enforcement, and how these developments have contributed to new Asian nutritional knowledge regimes. The collection’s focus on cross-cultural and transhistorical comparisons across Asia brings into view a broad spectrum of modern Asia that extends from East Asia, Southeast Asia, to South Asia, as well as into global communities of Western knowledge, practice, and power outside Asia. The first section, “Good Foods,” focuses on how food norms and rules have been established in modern Asia. Ideas about good foods and good bodies shift at different moments, in some cases privileging local foods and knowledge systems, and in other cases privileging foreign foods and knowledge systems. The second section, “Bad Foods,” focuses on what makes foods bad and even dangerous. Bad foods are not simply unpleasant or undesirable for aesthetic or sensory reasons, but they can hinder the stability and development of persons and societies. Bad foods are symbolically polluting, as in the case of foreign foods that threaten not only traditional foods, but also the stability and strength of the nation and its people. The third section, “Moral Foods,” focuses on how themes of good versus bad are embedded in projects to make modern persons, subjects, and states, with specific attention to the ambiguities and malleability of foods and health. The malleability of moral foods provides unique opportunities for understanding Asian societies’ dynamic position within larger global flows, connections, and disconnections. Collectively, the chapters raise intriguing questions about how foods and the bodies that consume them have been valued politically, economically, culturally, and morally, and about how those values originated and evolved. Consumers in modern Asia are not simply eating to satisfy personal desires or physiological needs, but they are also conscripted into national and global statemaking projects through acts of ingestion. Eating, then, has become about fortifying both the person and the nation.

First published in 2006. Food, Morals and Meaning examines our need to discipline our desires, our appetites and our pleasures at the table. However, instead of seeing this discipline as dominant or oppressive it argues that a rationalisation of pleasure plays a positive role in our lives, allowing us to better understand who we are. The book begins by exploring the way that concerns about food, the body and pleasure were prefigured in antiquity and then how these concerns were recast in early Christianity as problems of 'natural' appetite which had to be curbed. The following chapters discuss how scientific knowledge about food was constructed out of philosophical and religious concerns about indulgence and excess in 18th and 19th Century Europe. Finally, by using research collected from in-depth interviews with families, the last section focuses on the social organisation of food in the modern home to illustrate the ways that the meal table now incorporates the principles of nutrition as a form of moral training, especially for children. Food, Morals and Meaning will be essential reading for those studying nutrition, public health, sociology of health and illness and sociology of the body.

Paul B. Thompson covers diet and health issues, livestock welfare, world hunger, food justice, environmental ethics, Green Revolution technology and GMOs in this concise but comprehensive study. He shows how food can be a nexus for integrating larger social issues in social inequality, scientific reductionism, and the eclipse of morality.

A wide range of essays from English, American and overseas scholars who ponder contemporary questions such as eating foie gras.

Everyone is talking about food. Chefs are celebrities. "Locavore" and "freegan" have earned spots in the dictionary. Popular books and films about food production and consumption are exposing the unintended consequences of the standard American diet. Questions about the principles and values that ought to guide decisions about dinner have become urgent for moral, ecological, and health-related reasons. In Philosophy Comes to Dinner, twelve philosophers—some leading voices, some inspiring new ones—join the conversation, and consider issues ranging from the sustainability of modern agriculture, to consumer complicity in animal exploitation, to the pros and cons of alternative diets.

This book explores food from a philosophical perspective, bringing together leading philosophers to consider the most basic questions about food. Each essay analyses 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.