Good afternoon.

We're going to go ahead and
get started and.

Thank you all for
joining us this afternoon

at our second annual leadership and
multi-faith program symposium

we had a rich panel discussion this
morning in conversation afterwards and

we look forward to continuing our
discussion on food farming and

with our keynote address and a second
panel presentation later this afternoon.

Before I introduce our keynote speaker I
would like to invite Jacqueline Royster

dean of the Ivan Allen College of
Liberal Arts at Georgia Tech and

Jan love dean of Candler School of
Theology at Emory to offer their welcoming

remarks.

And afternoon everyone.

Said I am Jacqueline Jones.

I've been out of College of Georgia Tech
and it is my pleasure to welcome

you to our campus and
to the historic Academy and.

If you didn't have time over lunch or
you just get in here it

might be worth your while to
wander the hall a little bit and

see what a special place this is
there are things of interest here but

I always want to point out that in the
lobby you should look up because there's

a chandelier there that was actually
in the movie Gone With The Wind and

you don't want to miss that yeah
it was donated to the Academy

by the family of Margaret Mitchell My
deepest pleasure today though is

to welcome you to the second
annual symposium leadership.

Program food farming and
face I mean our college

is to light it to partner with the camera
School of Theology at Emory University

on the lamb program it is
a wonderful Alliance for us and we.

Great pride and
bringing together Kamler strengths and

faith traditions with Georgia Tech
strengths in liberal arts and

technology and trying to draw much
needed attention to the nature ways and

means of twenty first century leadership
a mission that is particularly

poignant today with it being super Tuesday
I hope all of you who are eligible to

vote actually did that or will do that
before the end of the day in this cycle

presidential election if there is one
message that we must take away from our

twenty sixteen campaign in my view it is
that we really do need to think long and

hard in the United States of America
about what the qualities of leadership

must entail in our highly
complex greatly challenge highly

technological multi-faith world with
its clear and pressing need for

human kindness Grace respect reciprocity.

And a deeper sense ability
to the human condition and

seems to be prevailing at the moment but
with that said we were especially

pleased to share with
camera faculty member.

Would you please give
her a round of applause.

She has done such an excellent job in
organizing this program we are grateful to

her and
our team of Georgia Tech faculty and

staff who have worked with her to bring
such an innovative opportunity for

conversation and
engagement if you were here this morning

then you already know that
a symposium is now deeply embedded

in a set of issues about which we
should be critically informed and

more energized and I for one am very much
looking forward to the keynote address and

the panel to come so
again welcome to Georgia Tech and to the.

Symposium we are thrilled that you've
taken the time to join us today and

I do hope that you enjoy the presentations
and discussions this afternoon and that

you will always look to me to set of brisk
pace as we join hands across sectors and

geographical locations to find ways to
think well about critical concerns and

to figure out how to create greater
impact on our desires to make our world

a better place.

Good afternoon I want to and my word of
welcome to the words that we've heard

from Jackie Royster and
say that it's always such a pleasure

we've only done it two times but what
a joy to see this wide variety of peoples

all interested keenly interested
in this key topic and

that's the vision of the Lamb program
is to bring people together across

religious lines on pressing
matters that concern all of us and

on which we hope we can find ways to
forward to move forward together.

We at Kamler form Christian leaders
who are Christian ministries and

to partner with a public university
in liberal arts is not only a joy but

it's a rare opportunity to.

Itself be a model of leadership something
that we're pleased to offer to the city of

land of Atlanta and I want to just second

the assertion that Jackie has made
that conversing across deeply

held differences such as religious
differences often are by their

very nature they are deeply held and
they are often very divergent finding

ways to reach across those divergence and
those deeply held differences

as one of the skills that I think all the
others of the twenty first century must.

Find a way to develop the skills for and

to practice on a daily basis this is
the laboratory in which we do it and

there could be nothing more important I
think for the citizenry of this country

and for leaders who expect to go on to.

Themselves help faith
communities find their way

across multi religious differences to
cooperate in building a common vision for

healing and wholeness in our various
communities so I'm delighted you're here

I got a little bit of the taste of
the discussion from the morning and

look forward very much not only
to the keynote speaker but also.

Your contributions here thanks again
to Georgia Tech and Jackie for

hosting us in this grand facility and
I also want to simply thank

Mack who's an exceptional
gift to both can learn and

Georgia Tech and
her organization of this conference

foretells many wonderful things to come so
welcome.

Thank you Thank you Dean and Dean Royster

it's now my pleasure to introduce our
keynote speaker Rabbi Dr John think

a crane Jonathan is the Raymond
scholar of bioethics and

Jewish thought at Emory University's
Center for Ethics he holds a B.

A from Wheaton College in
Massachusetts and they and

international peace studies from the
University of Notre Dame in Indiana and

the M. Phil in Gandhi Gandhi and
thought video.

Met about India as a Wechsler
graduate fellow he received

both rabbinic ordination and
a Master of Arts in Hebrew letters from

Hebrew Union College Jewish Institute
of religion and he completed up.

In modern Jewish thought at
the University of Toronto.

The immediate past president of the
society of Jewish ethics he has presented

at conferences and taught around
the world on such themes as Jewish ethics

bioethics social and political
ethics warfare I think eating ethics

comparative religious ethics and
interfaith relations in Kantian philosophy

Jonathan is the author of narratives
in Jewish bioethics and I hymns the way

to peace is the coeditor with doors of
the Oxford Handbook of Jewish thinks and

morality and
editor of beastly morality animals and

ethical agents his forthcoming
books include eating ethically

religious philosophical and
scientific perspectives on eating well and

an edited volume tentatively
entitled race with Jewish I think.

The title of his address for
us this afternoon is can one eat enough

please join me in
welcoming Jonathan Crean.

Now it's.

OK great so good afternoon everybody
it's a pleasure to be here thank you so

much for the invitation and hopefully the
next forty minutes or so are going to be

in an engaging conversation but we're
going to start off on the road instead of

here inside So who here has a car or has
ever been in a car is ever driven a car

that can go approximately one hundred
seventy miles an hour anybody.

Who has a car than go
see above sixty five.

OK so you all have your color
underneath your bum and

Thomas during wheel and you can.

The technology can take you in speeds that
you are not legally allowed to go direct.

Now who has watched like this.

I didn't bring mine but
mine is basically this kind of watch so

this watch we should note it can
go down to one hundred meters

underwater who hears over scuba dived.

OK How low can you get underwater
with basic scuba certification.

Thirty maybe forty meters so
my wife can go places that I can't go.

My car can go speeds that I'm
not legally allowed to go so

we surround ourselves both on the car and
on our technologies and

who we all have fancy phones and computers
that can do such incredible things

that we can't actually access or
take advantage of and

we take the exciting and
we bring it down into the Monday world

we do the inverse too we take
the money thing like irony and

we make it really exciting this is
called the sport of extreme irony.

I kid you know what it is it's
soon to be an Olympic sport.

We do the same for.

Saying of mixing in
conflating the extreme and

the Monday with our foods take
the simple humble function and

we begin to engage an art with it we make
pictures not just of the imaginary but

perhaps of ourselves well maybe not.

We also grow them to
extraordinary sizes and

then we carve them out and
we start paddling around the point.

This is what we do with food
stuff stuff that we eat.

As well take the hot dog
eating competition sponsored

by your local hotdog company and
the competitors literally

stuff themselves silly.

And we give them trophies.

And this is major league.

And it says here Major League eaters are
the best competitive eaters in the world

with the most amusing world eating
records possible then these are champions

there's a little yours These
are weapons of mass digestion.

Notice the corporate sponsor.

Major League Eating and this is I was just
checking this is a screenshot from about

two years ago I was checking this week to
see who the current sponsors are strangely

have helped those no longer
a corporate sponsor.

But this concern about our maladaptive
eating practices is obviously not

a new one here from about.

The top but
this is about sixteenth century.

Grass.

Peter Bondra Hayden we should
note how they are looking at

this is called the Fat kitchen here.

But what you just see
in this picture here.

What are some of the.

Themes that you see prevalent.

OK So we see something about body
size is quite curious here and for

the most part most people here
are have unusually large be a minds

why don't you notice.

Yes So it's sloppy it's an uncivilized
scene here there's not a whole lot of

table etiquette going on you can see food
alling off really falling off the tables

I don't know why it's
making these sort of.

And you should know also that dog.

The fat dog that.

Literally biting the vagabond who
seems to be the only individual with

a normal B.M.I.
being kicked out of the house all right so

there's the rejection of
hospitality being taken place and

of course the fat cat over
here is ignoring everybody.

The children are learning
how to eat from the floor.

So there's something about maladaptive
eating going on that has long

concerned people not only
in the social arena but

now here's the more famous one by Peter
Brown a girl called gluttony are good and

he shows that it's not only physically.

Maladaptive but it's also spiritually it
encourages some sort of depraved we become

degenerate when we eat or drink in
maladaptive way we actually engage

in when we are gluttons we engage in
basically a cannibalism of ourselves and

our natural environment and
you can analyze these pictures for

hours to show that if you engage in.

I'm healthy.

And ethical eating that you can really
destroy oneself and that's where

we're going to be turning our attention
and just to show that this concern

has also modern ramifications this is just
a map from the C.D.C. just showing that.

Recently levels of B.M.I.
over the last twenty odd years and

a direct correlation with increasing
rates of diabetes which is

an eating off the diabetes to
an eating related condition and

this is not exhaustive obviously is
just a luster to of that we are somehow

literally eating ourselves to death
in the contemporary food system.

So what I want to spend a few
moments right now talking with

you about is what are we talking about
when we talk about food and eating and

in my studies of this discourse I am I
have found that we have at least two maybe

three different discourses occurring
simultaneously one is what I call food and

this morning's panel I think spoke
most predominantly about food and

this tends to focus on such issues
as what's happening on arms

like seeds and fertilisers animals and
labor issues they also might be concerned

about transportation whether it's local or
if it's being flown by plane or

by train or by boat they might
be concerned also about how we

manufacture the food stuffs the fake foods
that we now can buy with bar codes and

what kind of preservatives and
manipulations are happening within

industrial factories how we package this
material how we market it how we label it

it's all very confusing and brilliant.

How we retail food and how we
restaurant our foods what we literally

when you go into a grocery store they put
certain foods at eye level and other foods

are not put it I level not just for
you but also for your children as well and

also in restaurants how they literally
plate the food whether it's a small plate

a large plate with just a little bit piece
of food we'll talk about that as well.

And then when we get to
Dietetics I just subdivide

Dietetics into two different categories
the descriptive side we also heard.

A little bit about that this morning
we'll hear some more of it this afternoon

is what I call food ways this is where
we describe how do Irish Americans eat

how did Jews from the training
how do you feel and

it's describing the history of these
food ways what sort of authorities often

prescribed these food ways
in the first place and

their fascination with certain kinds
of ingredients or taboos of other kinds

of the radiance and what sort of eating
regimen might there might there be and

one of our panelists this morning spoke
about the need to fast during Ramadan

that's a regimen that is
inherent within the Islamic.

Food way practice the other kind of
dietetic is obviously going to be

the prescribed these
are the diets that are fads and

they prop up once a week basically
sometimes their science behind some of

these fad diets oftentimes
there's a smiling celebrity.

And they might fixate on
a particular ingredient or

who remembers the palm diet when
pomegranates were really huge or

broccoli was actually the sexiest
thing on the earth few years and

now it's it's no longer a sexy summer.

And a particular regimen they might be
promoting like the shred diet or the V.B.

six the vegan before six diet so

all of these are prescribing
a certain way of eating in this way.

The food ethics conversation focuses I
think and I this is gross generalization

here but you have the most part is trying
to influence how you exercise your wallet.

And trying to encourage you to exercise
your purchasing power particular way

whereas Dietetics is really trying to
understand your notions of identity and

the kinds of brands that you a line
yourself with and how you identify.

To what degree do you adhere
to these particular food ways.

Whether it's an a traditional one or
a particular fad diet but most of

these conversations not all but not most
of these conversations for the most part

are getting you know as Rashid said
this morning from seed to table.

They get you they get they focus
your attention on everything from

farming to how you get to your kitchen
table maybe your cooking practices but

that's why they say.

They don't pay attention.

To me.

They're not concerned about Jonathan Krane
they're concerned about whether I adhere

to a particular diet whether a traditional
one or a new one well I'm exercising my

right in a particular way but they're
not interested about me being an eater.

And the practice of meat eating but eaten.

And so I am trying to the remainder
of my time is going to be introducing

a whole new space in our conversations
trying to introduce the field of eating

a conversation about what does it mean
phenomenologically to be an eater so

radically depended upon
this balancing this world

that if I didn't consume it I would die.

And that that is what all of us are we are
all eating creatures whether you want to

acknowledge it or not and we need to
figure out how can we eat in this world

of excess of superabundance
of indulgence and

how can we somehow uncover within
it the capacity to eat enough.

So we all know the narrative
that Starbucks began

their company in Seattle my hometown.

They just began with two sizes a small and

a top small and
a large It was back then and they slowly.

Have expanded their.

Their options there's no one
to turn to which is actually

exceeds the size of this picture.

But studies have just come out and
the B.B.C.

picked this up last week that some of the
coffees that we might drink from this and

other coffee establishment have the same
if not more sugar content then soda.

And so they found that for example if you
get a child latte of this size you're

basically consuming a two
liter an amount of sugars.

So we are packing into our food stuffs and
that's just a lustrous of I'm not

going to go exhaust all of
the different kinds of food sources but

it's a lost art of both the explosion
of the sizes of the food this is

the typical hamburger and fries and sort
of drink in the one nine hundred fifty S.

So now how our sizes of have have
exploded as well as the caloric

count this is something called the double
cheeseburger from the hamburger joint

up in Massachusetts this particular
thing has a cheese to cheese.

Sandwiches and a hamburger in between
it's only fifteen hundred towers.

Just this one sandwich right here OK.

And we also know that so
we're expanding our sizes and

we're also packing more and more and
more C R A P That's a technical

term into our into our food stuffs and

this is found pervasively when you
go to a movie it is now possible for

you to get in the large sized popcorn if
you get it layered with there a butter.

Laver's it now has approximately
one thousand calories in that one.

Popular.

So we're expanding the size and
we're packing more

calories many people would call them
empty calories into our food stuffs.

And we are also eating in a particular way

that's the food stuff that
is available to us but

we often eat based on a unit bias
a unify us is that we put my one of

these things a popcorn and we think that
that is the unit that we want to consume.

So this here is my bottle of
water thank you very much.

And it's sixteen point nine fluid
ounces why it's not sixteen point

eight I don't know but
it is sixteen point nine food ounces but

this is the unit that
I am supposed to drink

Somebody somewhere made the decision that
this is what I'm supposed to drink and

this is what's healthy for well at least
this is what's economical right this is

called The Unit bias that I'm influenced
by what is put in front of me so

when I put one of these popcorn barrels in
front of my children that's what they'll

eat if I put a huge hamburger in front
of them that's what they'll eat.

We are influenced by the food
size that is served to us.

We're also influenced by the clock so
how frequently we eat your North America

we have been taught culturally to have an
approximately three meals a day the food

industry is now are trying to both expand
our meal times as well as interrupt

our consumptive moments we now have
coffee right outside here in the in

the earlier in case you
should be getting thirsty.

Or you need a few extra calories you
can just run outside and get it so

we're interrupting our
normal frequency patterns

of eating also the distribution of foods
that we eat during certain days we

have become a culture rated to eat certain
things during certain times of days and

not certain things so it's rare for the
individual to wake up in the morning and

have dessert first thing but
instead of we.

Instead of eating a piece of cake we
have some sugar coated cereal there's

really no difference calorically or
sugar wise between the two things but

we eat one it one time of the day and
the other at another time.

We are also influenced by the diets that
are promulgated by our governments and

our cultures.

By doing something wrong.

So the recommended daily allowance is
another opportunity but is influencing us

from the outside about what to eat and how
much to eat when to eat it and we're also

influenced by events Thanksgiving is the
opportunity for you to eat yourself silly.

And it's opulent Fourth of July

we just had the Super Bowl these
are major events of our calendar year and

obviously there are religious events
that have certain foodstuffs and and

feasts that are part of that but
all of these are extra and

always to tell us what to eat when to
eat how to eat and with whom to eat.

And of course we've got the big
old economic influence that is

impacting our food choices but for
the most part owner of these influences

are extra all cues telling
us what to eat when and how.

That's in the contemporary circumstance
a few years ago a guy named Aristotle was

suggesting a different way
of thinking about our.

The way that we walk in this world
the way that we eat in this world and

he promoted this virtue called temperance
and he situated it between two

extremes that you can eat too little and
you can eat too much you can have too much

too little one you can have too much
wine and that the temperate individual

the pro-choice guy or woman is the person
who eats between these two extremes.

But while that sounds logical and
reasonable it is still nonetheless

operating a based on an extra
orientation based on extra milk use and

so you would imagine that the person who
would have the option of eating these

different kinds of meal would choose
to go with the middle one but

we have a test case.

Hard because of the rocks principle and

we know that first of all if she were
really inspired by her economic choices

that she would have chosen the largest of
the bowls because it was a free meal and

that's the one that she would have
consumed completely but she didn't if she

were confused really concerned by
the dietary advice of the day she would

have chosen the men are meat
intermediate size so

as not to be too excessive but instead
what she chose is the smallest ball and so

the real question is why
why did it go to the locks.

You law this is a serious test case why
did girl Iraq's choose the smallest flaw.

Well I'm going to suggest that
she was trying to listen to

internal cues about what
would satisfy her and

contemporary science of satisfaction when
it comes to eating has divided the world

into two different kinds of satisfaction
there is the kind that is found

within the meal and they have a fancy
term for it's called Pran deal and

that is conservation and
there's an inverse relationship going on

at the beginning of a meal you
are really hungry it's way up here and

as you begin to take your food
your sister your so satiation

slowly increases until they finally meet
and you have satisfied yourself within

the meal you're no longer hungry many
of us continue to eat even though I.

Has been abated.

So satiation begins the time at the moment
that you began eating a particular meal

and you are see she added when
you actually stop eating a meal.

Then becomes the state of such
high it post grandiose aside.

It is the state of being seated you're
satisfied you don't need to eat anything

your biology your Legan is a tells you
you have enough caloric intake and

proteins and nutrients for
homeostasis you're fine

you don't need to eat another thing your
body is telling you and that is called.

And that will continue on and so
you get to preprandial society and

your hunger begins to escalate again and
you start another eating in our

contemporary food culture is
trying to both expand your meal so

that you eat empty
calories take Cheetos for

example is a wonderful example they begin
melt as soon as they go in your mouth and

they crush down when they get to your
belly so you have to eat a bag this big in

order to get the caloric intake for
your body to do what it needs to do so

there expect and it will take you
longer time to eat that massive back so

they're trying to expand the time that you
actually sit there stuffing your spouse

and then trying to interrupt
your your sated minutes so

if any of you have ever wanted around
a big say a school of higher education and

you'll see that there are vending machines
every twenty feet well in a local hospital

they also have vending machines every so
often.

Go down to the airport go down
most any streets here we're trying

to figure out ways to nudge you and
give you another opportunity to have

another consumptive moment of the liquid
or solid or something between.

But these are the internal cues that
scientists are now studying and

so I want to now bring that field
of satisfaction studies into

eating and I want to focus first on
Raw I we should think about ourselves as

as you well know at least in the Judaic
textural tradition which is the one I'm

most familiar with and
also in the Christian and

Islamic traditions there
is this notion of creation.

At least in the biblical
tradition the first creation story

has a primordial responsibility for
humankind which is to procreate through or

group these propagate yourselves.

And you are permitted to empower
yourselves with by consuming certain

things you're supposed to eat
seed bearing plants and trees and

you are permitted to eat until
you are basically sick so

that you can continue to propagate because
that's your primary responsibility there

is no notion in Genesis chapter one of
any kind of consequence of going wrong

in this story but as we well know this is
not the only correct creation story and

the reason why I'm focusing on
the creation stories is that this year is

showing that at least from the at least
in Judaism and Christianity from the get

go these ancient religious traditions
understand that the ontology

the reason why homo sapiens
are the way that we are.

Is bound up in our eating practices.

In the second creation story
which is found in Genesis two and

three the primordial responsibility
is not to procreate but

to steward the land and
you are granted to eat certain things and

those are certain CD things again but
here we have.

The plants that are described
fall into three major categories

those things those trees that
are aesthetically pleasing to the eye

those that are nutritionally beneficial.

And though two special
trees special tree of.

One of the two special trees.

Knowledge of Good and Evil and the.

Tree of immortal life exactly So
those are the two special treats so

there are three categories of trees
planted in the Garden of Eden we've got

the Twinkies we've got the Cales and
we've got the don't touch.

However God stipulates that you want
only permitted to eat certain things and

if you eat maladaptive Lee You
know there is going to be.

A terminus of death so
there are serious consequences

conceptually that are found in
the second general creation

story that are come please unintelligible
to the first creation story.

But again in both creation
stories eating looms large

it is the first moral issue
specifically especially in the current

second creation story for
all of humankind to wrestle with.

But it's not the last creation story I
think there are there is another one

the third creation story which is actually
the recreating of the world which is

surrounds Noah and the flood and

finally no one is liberated from
the confines of the ark and

all of the natural world is
liberated after the flood and

again eating looms large in this
new creation story here and

new permission is granted human
beings are permitted to eat flesh for

the first time it is a concession given
by God to humankind that they may now eat

flesh but however there is a limit human
beings are not permitted to eat the blood

of the animals they wish to consume
they're not required to consume it but

they are permitted to so

this is a third creation story I think
there is even a fourth one and this one

pertains not so much to all of humankind
but to specifically the Israelite people.

When they were liberated
from slavery in Egypt and

in that moment in Exodus Chapter twelve
there is a prescription about how

Jews are actually to liberate themselves
they're supposed to do it by eating.

In the middle of the night they're
supposed to offer up the past the lamb and

they're supposed to eat
this Pascoe offering and

the text delineates great detail how
they're supposed to do it they're

basically supposed to do it in haste as
if preempting twenty first century life.

But what's interesting here is now
flesh is no longer permitted but

required for
this particular liberal Tory moment.

But there is a limit no nothing is
supposed to be left over from this

particular eating moment which suggests
because of the central of the of this

particular moment in the evolution of
the Israelites in the Jewish community

is that this is a special eating
moment all of our eating moments

left overs will have a role to play and
that's foreshadow.

So now eating so
eaters loom large in both the cosmology

of the natural world as well as the first
three creation stories as well as within

the creation of the Jewish people
itself now what does eating look like.

So let's start with the Noah Noah
is instructed before we're going

on to the ark to store up everything that
all animals including his family are going

to be consuming when they're on that arc
so in order to strike up he had to take

a look at how the worms ate how the
giraffes ate the hippopotamus I ate and

how his own family ate and
figure out how much they would all be and

store I hope he had good refrigeration
Joshua just after the demise of

Moses at the end of Deuteronomy he becomes
the next leader of the Israelites he goes

around to really as a rites they're about
to cross over into the land of Jordan and

he says get provisions ready because
we're about to go conquer this land and.

Because it's our our God given gift for

being the Israelites but
again invent that all of the tribes

had to figure out how much they were
going to consume on this journey for

who knows how long they had to
do some serious calculations and

Moses to tour this to
the people as they were about

to engage in that fateful night
the death of the first born and

the liberation of the Israelite people
again getting back to the pascal lamb

each family member is to take
their particular portion and

divided evenly amongst
all the family members.

All of these instances and

there are a few more are talking
about the notion of rationing.

And if you are going to be rationing
food you need to eat in moderation.

And you can sell that ration is some
logically linked to moderation.

But what does it mean to eat moderately
well thankfully the prophet Elijah never

died the prophet allies or at least in
the Bible never dies and so he is given

a couple of tasks in the Jewish textual
tradition and liturgical tradition and

this is a conversation that he has
with Rabbi Nathan in the Tolman.

He comes to teach rabbinate and you know
third drink a third retain a third or

when you become angry you'll be
filled to your capacity what.

Can anybody help me.

Drink a for you know the third drink of
the routine is this referring to the plate

that we just had at lunch these
supposed to leave food and drink.

On the table.

Is it about external cues.

Well this is not only a Jewish teaching

it is also found in HUD
do you call literature.

A man does not feel any vessel worse
than his stomach it is sufficient for

the son of a Dom to eat enough to
keep him alive but if he must eat

then one third for his food one third
first drink and one third for his air.

So this notion of eating two thirds.

Eating and drinking two thirds is
found within at least Jewish and

Islamic textural traditions Thankfully
we have an immediate exit Jeet.

Who comes along his name is Rashi Rabbi
she on venue hockey in France and

he says he's talking about when you
become angry he says anger fills

your belly to your capacity so if you fill
your belly and interests with food and

drink when you become angry
you will split asunder.

We should not laugh too much because what
they are doing is they are working within

a American notion of physiology

only believe that there are the four
humorists if you recall or humors and

even your emotions were biological
things that you had to metabolize and so

if you filled one hundred percent of your
belly with were Gammick stuff you had no

physical space to digest that
the emotional life that you have.

So in other words one of the ways that
I refrain that is that if you fill your

belly with biology you have no room for
your biography.

In order for you to have a biographical
life an emotional life an intellectual

life you have to leave some physical
space for you to little to move around

who here is ever what been used your way
over to the couch after Thanksgiving

because you've stuffed yourself silly you
kick your uncomfortable you don't want

to be disturbed you don't want to even
watch the football game because you're so

uncomfortable would be
getting to do a while but

you have to leave some physical space in
order for you to have an emotional life

this is picked up by the medieval
physician and sagely.

I'm on a D.S. and his mission at
the old mission a twenty excuse me and

he teaches that well frankly that
two thirds analysis is too stringent

he would rather say
you're permitted to eat.

Eat and
drink up to three fourths of your belly.

This is picked up again by
August Ali just a few years later.

In his book on disciplining the soul and

he says that there is actually
some other traditions of Muhammad

peace be upon him that he was teaching
that frankly you should eat and

drink only up to half of your belly.

So we have three different moments
within at least the Jewish and

the Islamic textural traditions where
they are all saying that in order for

you to eat well to eat like a sage
they say to each white asleep.

Early is to eat less than
what your belly can actually

retain.

So what is it that you're
supposed to actually eat.

What is the tension if is there
tension in these textural traditions

between the quality of the food stuff
that you actually put into your gut.

And the quantity.

We have already heard one of the opinions
and they all agree that whatever you

eat it should be less than one hundred
percent of what your belly can retain So

what is the relationship with the quality
of my mana duce comes back and

he says The frankly taking
a little food of bad quality

is less harmful than taking
much good unlockable.

Well.

This is because when
a man takes bad foods and

does not overeat they are not just well
in the organs derived from them all but

would be beneficial expulsive
faculty I love that phrase

express a faculty to strengthen and
expand as the evil super flu.

Ladies and no damage at all occurs or
if any occur as it's not serious but

when you actually please and he says even
if it is well with well prepared bread and

a lot of all meat digestion pill
in no wise progress well so

positions warn against over eating and
recommend actually just having one.

You then goes on to say he summarizes
this teaching in his compendium

of Juda Jewish law that Over eating is
like a deadly poison to the human body

it's the essence of all illness and
we know that the over the top four

of the ten top killers United States
four of them are from food

in consumptive related practices.

For most of us as he says come upon humans
are caused only by harmful foods or and

this is the point of filling the belly
with over eating even of healthy foods.

So when he saw this talking about
that there's a danger in eating

too much he is applying that not just
too much bad food but also to good

qualities put stuff so that our panel
this morning was just talking about.

How important it is for us to be growing
and participating in food systems that

produce good quality food stuffs Why
would my Monody say something like this

where he is saying it would be better for
you to eat a little bit of bad C R A P

then to eat a really
good organic material.

That's because he had never met this.

In his day livestock and

agriculture were not the moral
conundrums that we face.

In his day he knew precisely
how his chickens and

sheep and goats were being fed because he
was feeding them he was raising them and

he was slaughtering them you know
precisely the fact that what they ate.

Eventually eat and so
he made sure that their eating and

their quality of lives were as good as he
wanted it for himself the modern Cafe Au

system the modern agricultural system is
an invention of the last hundred years and

we must wrestle with those
elemental facts my monitor.

Is not providing us guidance on
that particular front and so

that's why this conversation about
eating ethics needs to supplement and

complement the food ethics conversations
we're talking about how do we get the food

from farm to fork.

But this is perhaps the best story of all.

It is told that are rushing
to one someone for

physicians from India a Greek an Iraqi and
US a body which is also an honor and

he said to them here's the challenge let
each of you describe that medicine which

itself results in no sickness you
should recognise that the word pharmacy

comes from the ancient Greek
pharmacare which means poison anyway.

So.

Years ask here's the challenge describe
that medicine which results itself

results in no sickness so the Indian said
Well obviously it's back my oral but

I can black my rable out.

Which would help actually release tools.

The Iraqi said it's
actually the master cress.

It was the Greeks said Well obviously it's
hot water that will create no sickness.

And it's the best most.

The So why do you said no no these all
have problems they will all make you sick

if you have too much of them the medicine
which contains no sickness consistent

refraining from food until
one has an appetite.

And ceasing to eat when one is not yet
full.

And Russia says You win the contest.

Another.
And refrain from food until you have

an appetite that is describing
the sate the state of such high A-T..

Don't start eating don't snack
until you're actually hundred and

to cease eating and
before you get full another words when

you are seated in the meal
put down your four.

Don't continue eating even though there
might still be food left on your plate.

If there is food left on your
plate I think we can then turn to

Christian actions or addition and
this is the moment found when Jesus is

shopping through the Galilee and there for
some reason five thousand people who

are quite curious about him and
so they are his tag along and

he sits down and the five thousand
come around him sit around and

say OK you just something what's up and so

he tells his disciples to feed
these five thousand people and

they didn't know how to feed
the five thousand it turns out that

one of the fellows nearby had
just a few loaves and fish and so

Jesus then said OK well we'll take this
food that we do have and will feed all

five thousand and that's the miracle that
is found within the New Testament were

at least that's what we've been taught is
the miracle is that he took these lows

it gave his things he did the beer
cut his own before the meal and

then he had them distributed so
this is what so

fast you distributed all the food to
those who were seated including the fish

as much as they wanted they took.

And when they were satisfied like that
are you told His disciples now go one

collect all the fragments left over so
that nothing maybe a lot and

they gathered them up and
from the fragments of the pie parley were

by those who they were able to fill twelve
more baskets to feed the disciples.

And for many of us we read that as
an interpretation of a miracle that Jesus

was able to provide so much food for five
thousand people out of just a few loaves

of bread and a couple of fish Yes that is
miraculous but for me what I find even

more miraculous is that there were left
overs in the first place the Jews talk

what they wanted but
they ate less than what they took.

There were leftovers.

They didn't eat themselves until they were
full they ate until they were seated.

And the story that about Jesus is accurate
as the one Elysia found in the book

of Second Kings where he too was
surrounded by a thousand people and

he said to somebody nearby who had a brain
and twenty loaves of barley bread and

he said give to the people so they can eat
and he said what he had a hundred people

with only this little amount of food and
letus a give it to the people so they can.

Everyone will eat God says
there will be remains and

when they gave it to the people they ate
and there were remains just as God So

that's the miracle is that if
you eat less than what you can

there will be left overs if you
eat enough they'll be enough for

others to eat these textual
traditions are so just.

And so if we explore and
this is just a preliminary exploration

exploration into the field of IT in things
if we explore what it means to be an eater

somebody radically dependent upon
the natural world which we must take into

our organic bodies and if we eat well and

if we eat that which is
designed to be eaten.

Then there might be a way for you and

need to be brought into
these larger conversations

alongside the food just as the food
ethics conversations as well as the diet.

At a conversations you and
I then I appear in this conversation and

we will actually be able to eat not.

Thank you.

Thank you.

Thank you so much Jonathan.

We're going to do as we did after our last
panel we have three community respondents.

Or it's a responder you can.

So well well listen to all three of you
and then get on it then an opportunity

to respond and.

Thank you Dr Crane that was
silly spectacular and very talk.

As I sat here and
listen to few things keep in mind.

Raise these I'm impressed with
how that which is most personal

the inner your lives is also universal and
your talk really ties together

the importance of the personal how we
approach food on a personal level and

the well Mobile Well.

I.
Like the idea of

ethics the ethics he talked about

his gets to this core question of how
should we get both as individuals.

Nations to our government relations
to the world that we live in.

The.

Idea of nutrition and
gluttony and deprivation.

We spoke about in terms there are also.

Certainly other parts of our lives and

society elements as well and
we're bombarded by external Q's.

About food but so many other things and

I wonder the extent to which
our struggles with food in our

weight instead of paying attention to
the internal cues around food insecurity

are also spelled out and.

Occur in these other aspects
of our lives as well.

This this sort of internal.

Gene attention to the internal
cues reminded me of the Zen

monk with a begging bowl who
seems to rise in the morning and.

The hunger kicks into has faith that
the food will be provided as a society

where that is provided it's
one wheel of a satisfied and

I wonder what it would take for those
are those of us who are not Zen monks to

have that same what.

Conditioning and
awareness of the cues might

change how we relate.

My question is really about the.

How do we in our world today pay
more attention to ease in turn Q.

How do we step away from
the bombardment of the extra.

Are there certain practices of this and
some of the Scriptures and

traditions are there or is there
a greater level of instruction for

those of us as individuals so to pay more
attention to these are internal cues and

so you take the ice.

Off.

Finally.

You searched on since you have generosity
with loaves and fishes and sharing.

And some people interpret that as
an example of generosity and sharing.

The.

The personal aspects of the race.

Cations or us.

In society and your talk hope
is largely on the abundance of

but because of the distribution.

We also are aware that there is
deprivation as well you're again this

eternal psychological relationship
to food as individuals.

You could trust.

If you had passed the microphone.

Or given your list.

I'm sure my name is David address.

The Task Force for
Global Health Emory University.

And you have Gerard Rollins School of
Public Health at Emory University in

the Nutrition Health Sciences Program
thank you very much John it's always

a pleasure to hear you speak and it's
always an honor to to be side by side with

learning from and
thank you very much as your comments and

as a public health practitioner and one
who works in the field of diet nutrition

obesity overweight in
context less under-nutrition

turn child starvation enveloping other
contexts the issue of abundance and

deprivation and how they even work side
by side in the same households as stark

in many places where I work.

Through the course of the conversation
several themes kept coming up and there

are the issues around discipline morality
intemperance in an era of food a big.

An era of food abundance and
when I look at the.

Public health research around obesity
in the U.S. And as someone who

works in food insecurity I also see
the conversations around how desperate.

Ration actually can
contribute to overweight and

obesity when people lose agency and

choice and what that does to their
mental health and the translation

of that into a physical health condition
then sometimes the conversations around

discipline morality and
temperance may create greater stigma and

even greater mental health burden on
populations who may already be extremely.

We were commenting earlier around
how we make recommendations.

To populations that may not have
the means to meet those recommendations.

And what that might do to them and
emotional level them is a help and

is that it is that eating because.

And how can we create
in a community of mind.

Where we recognize ourselves as eaters but
while also working to shift the injustices

in the system that just allow people
the agency they need to also be.

In ones who can act on.

Thank you could you pass
the mike to do this

or if I just want to say.

It's.

Stimulating Rosen's much so

really appreciate I think was pretty good.

So.

I want to know that in
particular because I think.

We could all benefit.

Who we are as eaters and
what we eat and what things we eat.

But think about those things
how about you those things and.

It's really interesting to hear that
the way you ordered for three different

traditions sounded I'm wondering I'd like
to hear if there were other ways that you

thought about pulling out of
those traditions that are.

Happening on its own one in
three months or whatever.

So I'm pro-choice that one's really and
she so

but I'm wondering if you would
also consider other other lessons

of them raise them that we might be
informed from our traditions for

example something I'm more
harping on as a Christian pastor.

So those of us so
I'm John we're a long one pastor or

young man or child we have a nine.

Actually which.

Means i sometimes.

Use it.

Sometimes try to sell chickens.

And saw something and
sent him home with that's how.

But as I as as I as I think about
this I'm always harping on that for

Christians for
example on the ways in carnation.

Lends itself as a Christian topic toward
this subject because we talk about

ourselves we talk about Christ
yes God in flesh which.

There are lots of arguments for
why not my own flesh some which

I'm jealous on yes I know God and
why it's.

Not about tradition might say well
it got him to live with us and

show us how to live.

And so I wonder if you consider
the following That's like.

I think it's Jewish yes.

No.

Nothing to comment or
to suggest at least but

if you think of some of the US Some in.

It's.

Been in so much it's.

Also wonder.

Your model like I said
once the US economic.

And on its analysis.

But it's still very much focused
on our consumptive side.

And what I really enjoyed about them and
what I wonder is if you consider.

Really focusing on.

What it's.

Sort of in this that struck
me that said on with.

The phrase we think it's.

Food System.

It's.

All about creating
a community mind leaders.

One of the things that was
most amazing about and

I wanted to use is he
had his own chickens.

How can we possibly create of.

Trinity of minds leaders of them are also.

Developing and using those very
skills taught at school and

also creating places for.

The spirits.

And jobs.

So as we talk about it as though it's only
farmers that should be doing that and I'm

pretty sure we're not going to succeed we
don't want farms and I don't think films.

That use a mine in.

Your house at a time.

When it's.

Raining these are.

Wonderful opera poking
questions thank you so much so

just to answer a few of the concerns.

You're absolutely right this is
not a panacea I'm never pretending

to suggest that this conversation
about eating ethics is a panacea

many people are forced to eat a particular
diet in certain ways because of socio

economic circumstances educational Cowlitz
cetera it's hugely complicated but

for those of us who have
the luxury of choice.

Who have a few extra
pennies in our wallets

who have a vehicle that can drive
a hundred seventy miles an hour.

Who have the time like that watch to go
shopping we have the luxury of choice and

therefore our choices be speak our
values and our commitments and

if we are making certain ethical decisions
by not paying attention to what we eat and

how we source it then that says
a lot about our values and

our commitments about the food that we and

our relationship to the natural world
which we must consume lest we not.

So what I'm suggesting is that for those
of us who do have the luxury of choice

we also have a responsibility
to critically in our choices so

my conversation is not meant for everybody
my conversation is not meant for those who

are whose B.M.I. is might be influenced
because they're taking medications or

they might have had elections or genes
that predispose themselves there's a whole

host of reasons why people's
health is is perhaps skewing

towards the unhealthy side and
it's not only related to about surfing or

personal discipline but I'm talking.

But that's why it is called an eating
ethics is because the capacity to wonder

that one can discipline
oneself that is an ethic it

invokes the ancient Greek notions of
the virtues it is a form of excess and

I think though that those of
us who have the economic and.

Where with all to participate in this kind
of exercise I think that who is us to.

To challenge ourselves to make
those choices more conscientious.

We should know what I want to answer some
of the questions sort of collectively

we should note that all of these textural
traditions that I was drawing on emerged

in socio economic and food systems
circumstances of extraordinary uncertainty

and vulnerability they did not
have crop insurance they did not

have transportation systems they did not
have refrigeration systems they did not

have the freezing capacities that we do
today they didn't have the preservatives.

And.
So they were even more dramatically

exposed to the big reserve the natural
environment than we are today and

despite that all precisely because of
that context they created a Buddha

pick that says don't eat everything
that you've bought only can.

It's not saying don't have
a feast on the contrary

these religious traditions all
regularly sums up on feasting but

don't do it every single day
that's what they're say and yet

we now live in a sort of food system
of food environment where it says feast

every day multiple times a day
good thing spends more money and

what I'm suggesting is that if this
ethic of eating less than what

bodily can emerged in a socio economic
time of scarcity all the more so

perhaps we can derive some wisdom
from it maybe not wholesale but

partially we can derive some wisdom of it
for our era of superabundance today and

yes not everybody has access to
the audience and so we need to have

a conversation like this morning's about
food justice systems about access and

getting back to the production side who is
actually producing We definitely need to

have that conversation I'm not trying
to supplant a conversation but

to suggest another way of
talking about food and eating.

Army that brings you and me into
the conversation let me get back to about

you and me no diet out there
whether it's the R. D. day or

the Atkins no diet has
Jonathan crane in mind.

They are in thinking about
an average consumer is statistic but

they're not thinking about me and
my peculiar body my biography my

inability to consume something because I
have an allergy when I have an injury or

I exercise a particular way and therefore
I need to consume particularly things

they are not thinking
about me in my unique.

Eating ethics can.

Eating up its empowers each of us to
think about what does my body need today.

How can I feed my body not
the average Atkins or Oprah or

the our da da I bought mine
because mine is unique.

And therefore I need to eat uniquely And
so what is you enough for

me is not going to be enough for Dia it's
not going to be enough for anybody else.

It's enough for me.

And so it empowers the individual
eater to recognize herself and

himself as an eater and not just somebody
who's buying into a particular diet or

of particular food but as a consumer and
individual in the consumer

within not within this rule.

I think getting back on the pro production
side of things one of the great things

that we haven't yet formed is what my mana
does has to teach about being in urban

agricultural he has in his very short
letter called the regimen of Health and

he has instructions in there about how to
be an urban farmer how to grow your own

food and how to have chickens and
to feed them appropriately for chickens.

So that you knew that what.

He eats eats he will also eat and
I think that we should

be recapturing some of this medieval
wisdom and certainly August Ali and

many others from the medieval period were
writing quite a bit about these issues as

urbanization became more intense
I'm getting back to that Zen monk

about eating once a day again I
would say the individual eaters.

Is a culture it within their context
about how much they eat when and

where and with whom and how but again

I'm going to say I don't want to eat like
a monk I don't think that it's healthy for

me to eat as a monk I need more
calories spread throughout the day and

so I'm not going to be as I'm in that way
dietary so I'm going to eat differently

it doesn't mean that I can't appreciate
what zen monks do die eternally but

I need to eat enough for me just as
you do need it enough yourself and

perhaps it is or is not like isn't.

And the notion of generosity and
hospitality the Jesus story

it's beautiful
an outrageously beautiful and

deep story and one of the things
that I have learnt from it is the.

Ancient Latin and Greek words for
hospitality and lost all.

Means both guest and host simultaneous.

The host and
the person who comes to a hostel

there that's my logically related and
this is same with a hospital and

a hospice hospitality somebody
who receives hospitality goes

to a hospital the one who receives them
and this is also found in the Hebrew

as well to be a guest is an oral or
written.

And Hamas not working
to welcome the guest.

But to be a host is to be a metal ran the.

One who receives the guest now we should
link not that that these terms for

guest and host are mere terms for
each other but they also have a link with

just with Jesus to be almost Jesus
is the consummate host right.

And he gives himself over to be eaten.

And the people who eat him they live on
in him even though he is inside of them

very powerful theology.

But even in the Hebrew do.

The work for.

Our heart there are.

Evening meal and
it's the same root as guest host

there is something about being a guest and
being a host around food.

And there is something beautiful there
going on the food is the way that we age

in common to eat with each other to be
companions to break bread with each other.

And hospitality generosity I think.

With.

What can be said but
I want to hear other questions here from.

Time.

To take your question and
then after that we're going to close and

we'll have time for coffee if your
internal cues are leading the way.

If not today thank you so much Jonathan
for your insight we're going to start

our second panel at three thirty and
so please stay here stand up and

stretch follow up with Jonathan if
you have other questions here from.

The role of fasting and
clinching this I mean Jesus.

As the for forty days there's the.

Passover tradition I just went through a
clearance on a fast it just brings you so

mindfully back to you know
what you're reading and

stuff we don't seem to
have that tradition and.

I know some friends and stuff in Europe
but you know they go once a year

to a place called who can linger up
in Switzerland where it's a cure for

you know you go fast you know you go pay
a lot of money do not eat anything so

that's this basic.

Fasting again we should recognize
that most religious traditions and

civilisations around the world have
regulated eating there are times

to eat a normal diet whatever it happens
to be for that geological terrain but

then there are times when you're
required to feast and eat a lot and

have opulence around you and then there
are times when you are too fast and

not eat a lot or drink a lot and every
civilization has a mix of these things and

that variety is distributed
throughout the calendar year and

we measure following Mary Douglas
the anthropologist of Niels.

Among other things it's that we are able
to ascertain what this meal is right now

based upon the biggest meal in
our calendar year and so once

we have that in our mind we operate we can
measure everything else against meal and

that includes our fast as well some
we in the Jewish tradition we have

the biggest fast you pour we don't
drink for twenty five hours and

then we have minor fast and it's called
minor not because it's hard it's

just less hard then the full fast
of you for that or half days.

But we also have something
called break fast breakfast but

if you're snacking in the middle of
the night it's not a break fast you're

just having another snack a few
hours later so in order for

a break fast to actually be breakfast you
have to not eat after you stop eating

dinner allow yourself to be say.

Thank you we're going to close for

our break but please feel free to stay ask
and Jonathan more questions informally and

we'll come back at three thirty with
our afternoon and thank you thank you.