Still, after all the abstract intellection, there remain the facts of the frantically clanking lid, the pathetic clinging to the edge of the pot. Standing at the stove, it is hard to deny in any meaningful way that this is a living creature experiencing pain and wishing to avoid/escape the painful experience. To my lay mind, the lobster’s behavior in the kettle appears to be the expression of a preference; and it may well be that an ability to form preferences is the decisive criterion for real suffering.19 The logic of this (preference → suffering) relation may be easiest to see in the negative case. If you cut certain kinds of worms in half, the halves will often keep crawling around and going about their vermiform business as if nothing had happened. When we assert, based on their post-op behavior, that these worms appear not to be suffering, what we’re really saying is that there’s no sign the worms know anything bad has happened or would prefer not to have gotten cut in half.
Lobsters, though, are known to exhibit preferences. Experiments have shown that they can detect changes of only a degree or two in water temperature; one reason for their complex migratory cycles (which can often cover 100-plus miles a year) is to pursue the temperatures they like best.20 And, as mentioned, they’re bottom-dwellers and do not like bright light—if a tank of food-lobsters is out in the sunlight or a store’s fluorescence, the lobsters will always congregate in whatever part is darkest. Fairly solitary in the ocean, they also clearly dislike the crowding that’s part of their captivity in tanks, since (as also mentioned) one reason why lobsters’ claws are banded on capture is to keep them from attacking one another under the stress of close-quarter storage.
In any event, at the MLF, standing by the bubbling tanks outside the World’s Largest Lobster Cooker, watching the fresh-caught lobsters pile over one another, wave their hobbled claws impotently, huddle in the rear corners, or scrabble frantically back from the glass as you approach, it is difficult not to sense that they’re unhappy, or frightened, even if it’s some rudimentary version of these feelings… and, again, why does rudimentariness even enter into it? Why is a primitive, inarticulate form of suffering less urgent or uncomfortable for the person who’s helping to inflict it by paying for the food it results in? I’m not trying to give you a PETA-like screed here—at least I don’t think so. I’m trying, rather, to work out and articulate some of the troubling questions that arise amid all the laughter and saltation and community pride of the Maine Lobster Festival. 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? My own initial reaction is that such a comparison is hysterical, extreme—and yet the reason it seems extreme to me appears to be that I believe animals are less morally important than human beings;21 and when it comes to defending such a belief, even to myself, I have to acknowledge that (a) I have an obvious selfish interest in this belief, since I like to eat certain kinds of animals and want to be able to keep doing it, and (b) I haven’t succeeded in working out any sort of personal ethical system in which the belief is truly defensible instead of just selfishly convenient.
Given this article’s venue and my own lack of culinary sophistication, I’m curious about whether the reader can identify with any of these reactions and acknowledgments and discomforts. I’m also concerned not to come off as shrill or preachy when what I really am is more like confused. For those Gourmet readers who enjoy well-prepared and -presented meals involving beef, veal, lamb, pork, chicken, lobster, etc.: Do you think much about the (possible) moral status and (probable) suffering of the animals involved? If you do, what ethical convictions have you worked out that permit you not just to eat but to savor and enjoy flesh-based viands (since of course refined enjoyment, rather than mere ingestion, is the whole point of gastronomy)? If, on the other hand, you’ll have no truck with confusions or convictions and regard stuff like the previous paragraph as just so much fatuous navel-gazing, what makes it feel truly okay, inside, to just dismiss the whole thing out of hand? That is, is your refusal to think about any of this the product of actual thought, or is it just that you don’t want to think about it? And if the latter, then why not? Do you ever think, even idly, about the possible reasons for your reluctance to think about it? I am not trying to bait anyone here—I’m genuinely curious. 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?
These last few queries, though, while sincere, obviously involve much larger and more abstract questions about the connections (if any) between aesthetics and morality—about what the adjective in a phrase like “The Magazine of Good Living” is really supposed to mean—and these questions lead straightaway into such deep and treacherous waters that it’s probably best to stop the public discussion right here. There are limits to what even interested persons can ask of each other.
2004
Afterword
I am a lifelong vegetarian, so it was his lobster essay that sealed my David Foster Wallace deal forever. It’s so slyly unconvincing and sidelong that you don’t realize until the end what he has accomplished on behalf of the lobster (and all the other kitchen-tormented creatures of sea and land).
Notice that he doesn’t really get into boiling them alive until page eight, and notice also that in the end his conclusion is so modest, and so mannerly—he is not trying to bait anyone here, he is genuinely curious—that the reader finds herself, somehow, in the position of taking a firmer and more strident stance on behalf of the lobster than our correspondent. All we can tell for sure, he concludes, is that the lobster is exhibiting an expression of a preference not to be boiled alive—but then he gently (almost) retracts that as well in a footnote, arguing with himself here and there in the essay, so that we don’t have to.
I teach it nearly every semester, just so I can have the pleasure of asking students at the end how they feel about eating something that has been boiled alive. It’s what determines their grade.
—Jo Ann Beard
Federer Both Flesh and Not
ALMOST ANYONE WHO loves tennis and follows the men’s tour on television has, over the last few years, had what might be termed Federer Moments. These are times, watching the young Swiss at play, when the jaw drops and eyes protrude and sounds are made that bring spouses in from other rooms to see if you’re OK. The Moments are more intense if you’ve played enough tennis to understand the impossibility of what you just saw him do. We’ve all got our examples. Here is one. It’s the finals of the 2005 U.S. Open, Federer serving to Andre Agassi early in the fourth set. There’s a medium-long exchange of groundstrokes, one with the distinctive butterfly shape of today’s power-baseline game, Federer and Agassi yanking each other from side to side, each trying to set up the baseline winner… until suddenly Agassi hits a hard heavy cross-court backhand that pulls Federer way out wide to his ad (= his left) side, and Federer gets to it but slices the stretch backhand short, a couple feet past the service line, which of course is the sort of thing Agassi dines out on, and as Federer’s scrambling to reverse and get back to center, Agassi’s moving in to take the short ball on the rise, and he smacks it hard right back into the same ad corner, trying to wrong-foot Federer, which in fact he does—Federer’s still near the corner but running toward the centerline, and the ball’s heading to a point behind him now, where he just was, and there’s no time to turn his body around, and Agassi’s following the shot in to the net at an angle from the backhand side… and what Federer now does is somehow instantly reverse thrust a
nd sort of skip backward three or four steps, impossibly fast, to hit a forehand out of his backhand corner, all his weight moving backward, and the forehand is a topspin screamer down the line past Agassi at net, who lunges for it but the ball’s past him, and it flies straight down the sideline and lands exactly in the deuce corner of Agassi’s side, a winner—Federer’s still dancing backward as it lands. And there’s that familiar little second of shocked silence from the New York crowd before it erupts, and John McEnroe with his color man’s headset on TV says (mostly to himself, it sounds like), “How do you hit a winner from that position?” And he’s right: given Agassi’s position and world-class quickness, Federer had to send that ball down a two-inch pipe of space in order to pass him, which he did, moving backward, with no setup time and none of his weight behind the shot. It was impossible. It was like something out of The Matrix. I don’t know what-all sounds were involved, but my spouse says she hurried in and there was popcorn all over the couch and I was down on one knee and my eyeballs looked like novelty-shop eyeballs.
Anyway, that’s one example of a Federer Moment, and that was merely on TV—and the truth is that TV tennis is to live tennis pretty much as video porn is to the felt reality of human love.
Journalistically speaking, there is no hot news to offer you about Roger Federer. He is, at twenty-five, the best tennis player currently alive. Maybe the best ever. Bios and profiles abound. 60 Minutes did a feature on him just last year. Anything you want to know about Mr. Roger N.M.I. Federer—his background, his hometown of Basel, his parents’ sane and unexploitative support of his talent, his junior tennis career, his early problems with fragility and temper, his beloved junior coach, how that coach’s accidental death in 2002 both shattered and annealed Federer and helped make him what he now is, Federer’s thirty-nine career singles titles, his eight Grand Slams, his unusually steady and mature commitment to the girlfriend who travels with him (which on the men’s tour is rare) and handles his affairs (which on the men’s tour is unheard-of), his old-school stoicism and mental toughness and good sportsmanship and evident overall decency and thoughtfulness and charitable largesse—it’s all just a Google search away. Knock yourself out.
This present article is more about a spectator’s experience of Federer, and its context. The specific thesis here is that if you’ve never seen the young man play live, and then do, in person, on the sacred grass of Wimbledon, through the literally withering heat and then wind and rain of the ’06 fortnight, then you are apt to have what one of the tournament’s press bus drivers describes as a “bloody near-religious experience.” It may be tempting, at first, to hear a phrase like this as just one more of the overheated tropes that people resort to as they try to describe the feeling of Federer Moments. But the driver’s phrase turns out to be true—literally, for an instant ecstatically—though it takes some time and serious watching to see this truth emerge.
Beauty is not the goal of competitive sports, but high-level sports are a prime venue for the expression of human beauty. The relation is roughly that of courage to war.
The human beauty we’re talking about here is beauty of a particular type; it might be called kinetic beauty. Its power and appeal are universal. It has nothing to do with sex or cultural norms. What it seems to have to do with, really, is human beings’ reconciliation with the fact of having a body.1
Of course, in men’s sports no one ever talks about beauty, or grace, or the body. Men may profess their “love” of sports, but that love must always be cast and enacted in the symbology of war: elimination vs. advance, hierarchy of rank and standing, obsessive stats and technical analysis, tribal and/or nationalist fervor, uniforms, mass noise, banners, chest-thumping, face-painting, etc. For reasons that are not well understood, war’s codes are safer for most of us than love’s. You too may find them so, in which case Spain’s mesomorphic and totally martial Rafael Nadal is the man’s man for you—he of the unsleeved biceps and Kabuki self-exhortations. Plus Nadal is also Federer’s nemesis, and the big surprise of this year’s Wimbledon, since he’s a clay-court specialist and no one expected him to make it past the first few rounds here. Whereas Federer, through the semifinals, has provided no surprise or competitive drama at all. He’s outplayed each opponent so completely that the TV and print press are worried his matches are dull and can’t compete effectively with the nationalist fervor of the World Cup.2
July 9’s men’s final, though, is everyone’s dream. Nadal vs. Federer is a replay of last month’s French Open final, which Nadal won. Federer has so far lost only four matches all year, but they’ve all been to Nadal. Still, most of these matches have been on slow clay, Nadal’s best surface. Grass is Federer’s best. On the other hand, the first week’s heat has baked out some of the Wimbledon courts’ slickness and made them slower. There’s also the fact that Nadal has adjusted his clay-based game to grass—moving in closer to the baseline on his groundstrokes, amping up his serve, overcoming his allergy to the net. He beat the absolute shit out of Agassi in the third round. The networks are in ecstasies. Before the match, on Centre Court, behind the glass slits above the south backstop, as the linesmen are coming out on court in their new Ralph Lauren uniforms that look so much like children’s navalwear, the broadcast commentators can be seen practically bouncing up and down in their chairs. This Wimbledon final’s got the revenge narrative, the king-vs.-regicide dynamic, the stark character contrasts. It’s the passionate machismo of southern Europe versus the intricate clinical artistry of the north. Dionysus and Apollo. Cleaver and scalpel. Southpaw and righty. Numbers 2 and 1 in the world. Nadal, the man who’s taken the modern power-baseline game just as far as it goes… versus a man who’s transfigured that modern game, whose precision and variety are as big a deal as his pace and foot-speed, but who may be peculiarly vulnerable to, or psyched out by, that first man. A British sportswriter, exulting with his mates in the press section, says, twice, “It’s going to be a war.”
Plus it’s in the cathedral of Centre Court. And the men’s final is always on the fortnight’s second Sunday, the symbolism of which Wimbledon emphasizes by always omitting play on the first Sunday. And the spattery gale that has knocked over parking signs and everted umbrellas all morning suddenly quits an hour before match time, the sun emerging just as Centre Court’s tarp is rolled back and the net posts are driven home.
Federer and Nadal come out to applause, make their ritual bows to the nobles’ box. The Swiss is in the buttermilk-colored sport coat that Nike’s gotten him to wear for Wimbledon this year. On Federer, and perhaps on him alone, it doesn’t look absurd with shorts and sneakers. The Spaniard eschews all warm-up clothing, so you have to look at his muscles right away. He and the Swiss are both in all-Nike, up to the very same kind of tied white Nike hankie with the swoosh positioned right above the third eye. Nadal tucks his hair under his hankie, but Federer doesn’t, and smoothing and fussing with the bits of hair that fall over the hankie is the main Federer tic TV viewers get to see; likewise Nadal’s obsessive retreat to the ballboy’s towel between points. There happen to be other tics and habits, though, tiny perks of live viewing. There’s the great care Roger Federer takes to hang the sport coat over his spare courtside chair’s back, just so, to keep it from wrinkling—he’s done this before each match here, and something about it seems childlike and weirdly sweet. Or the way he inevitably changes out his racket sometime in the second set, the new one always in the same clear plastic bag closed with blue tape, which he takes off carefully and always hands to a ballboy to dispose of. There’s Nadal’s habit of constantly picking his long shorts out of his bottom as he bounces the ball before serving, his way of always cutting his eyes warily from side to side as he walks the baseline, like a convict expecting to be shanked. And something odd on the Swiss’s serve, if you look very closely. Holding ball and racket out in front, just before starting the motion, Federer always places the ball precisely in the V-shaped gap of the racket’s throat, just below the head, just fo
r an instant. If the fit isn’t perfect, he adjusts the ball until it is. It happens very fast, but also every time, on both first serves and second.
Nadal and Federer now warm each other up for precisely ten minutes; the umpire keeps time. There’s a very definite order and etiquette to these pro warm-ups, which is something that television has decided you’re not interested in seeing. Centre Court holds thirteen thousand and change. Another several thousand have done what people here do willingly every year, which is to pay a stiff General Admission at the gate and then gather, with hampers and mosquito spray, to watch the match on an enormous TV screen outside Court 1. Your guess here is probably as good as anyone’s.