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Philosophy and Craft Beer: A Confluence of Thought and Taste

B. Kline — Wed, 13 Mar 2024 10:32:07 +0000

Philosophy and Craft Beer: A Confluence of Thought and Taste

Craft Beer and Philosophy

In the grand tapestry of human culture, two seemingly disparate threads have woven themselves into the fabric of society with unexpected synergy: philosophy and craft beer. At first glance, the contemplative world of philosophy, with its ancient roots and existential musings, appears worlds apart from the earthy, communal pleasures of craft beer. Yet, upon closer inspection, these two realms share a profound connection, both driven by a deep appreciation for complexity, a quest for authenticity, and an unyielding commitment to quality.

The Philosophical Roots of Craft Beer

Books and Beer

Craft beer, by definition, is a testament to the artisanal ethos, emphasizing small-scale production, traditional methods, and innovative flavors. This approach is inherently philosophical, reflecting a dedication to craftsmanship that echoes the ancient Greek concept of “techne” – a term that encapsulates both art and technology, where the creation process is as valued as the final product. Similarly, philosophy, from its inception, has been an endeavor to understand the essence of being, reality, and the virtues of a well-examined life. Both craft beer and philosophy celebrate the pursuit of excellence and the richness of experience, encouraging individuals to savor complexity and engage deeply with the world around them.

Craftsmanship as a Reflection of Existential Values

At the heart of craft beer culture is a celebration of uniqueness and authenticity, qualities that are deeply resonant with existentialist philosophy. This philosophical movement posits that individuals are free and responsible for infusing their lives with meaning, a notion mirrored in the craft brewer’s quest to create a beer that is not only distinctive but also tells a story. Each batch is a tangible expression of the brewer’s values, creativity, and response to the existential challenge of carving out a niche in a world dominated by mass-produced goods. The craft beer enthusiast, in turn, engages in a kind of existential practice, choosing beers that reflect their personal taste and identity, and thus asserting their individuality in a homogenized world.

The Socratic Method and the Culture of Craft Beer

A craft beer cartoon with a bit of a philosophical bent to it.

Socrates, the classical Greek philosopher, championed the importance of dialogue and inquiry in the pursuit of wisdom. This Socratic method, based on asking and answering questions to stimulate critical thinking, finds a modern parallel in the culture surrounding craft beer. Tasting sessions, beer festivals, and brewpub gatherings are often characterized by lively discussions, not just about the beer itself, but about a wide array of topics, fostering a sense of community and shared inquiry. In these settings, beer enthusiasts and brewers alike engage in a form of dialectic, where the exchange of ideas and the articulation of taste preferences lead to a deeper appreciation of the beverage and each other’s company.

The Pursuit of Authenticity and Meaning

In the contemporary landscape, where the ephemeral often overshadows the enduring, craft beer stands as a bastion of authenticity. This is a concept deeply explored in existential and phenomenological philosophy, which emphasizes the importance of authentic existence and the direct experience of the world. By choosing craft beer, individuals participate in a larger narrative of resisting the commodification of culture and the dilution of personal expression. Each pint is a reminder of the potential to craft meaning in one’s life, to celebrate the idiosyncratic, and to engage fully with the present moment.

Philosophy

Books and Beer

The convergence of philosophy and craft beer is a testament to the human yearning for depth, authenticity, and community. Through the lens of craft beer, we are invited to explore philosophical themes of existence, meaning, and the art of living. As we savor the complexity of a well-crafted brew, we are reminded of the richness of the human experience and the value of a life well examined. In this confluence of thought and taste, philosophy and craft beer emerge not as mere academic or sensory pleasures but as vital expressions of the enduring quest for a fulfilled and authentic existence.

Philosophers have often engaged with the subject of beer and alcohol more broadly, not so much in direct analysis of the beverage itself but rather through the lens of its social, ethical, and existential implications. Their reflections can provide intriguing insights into the human experience, social customs, and the pursuit of happiness. Here are a few philosophical angles on the topic of beer:

The Social Fabric and Communal Bonding

Plato, in his dialogues, often depicted scenes of social gatherings where wine (and by extension, we can consider beer) played a central role in fostering dialogue and camaraderie among participants. While he cautioned against excess, Plato acknowledged the value of such social lubricants in facilitating philosophical discussion and bonding. The communal aspect of beer drinking, where individuals come together to share stories and enjoy each other’s company, echoes this Platonic ideal of communal bonding and intellectual exchange.

Moderation and the Good Life

Aristotle’s concept of the “Golden Mean,” where virtue is found in the balance between excess and deficiency, can be applied to the consumption of beer. From this perspective, beer drinking can be seen as a component of the good life, as long as it is enjoyed in moderation and contributes to, rather than detracts from, one’s overall well-being and fulfillment. Aristotle’s emphasis on moderation aligns with a responsible approach to beer, advocating for its enjoyment in a way that harmonizes with a balanced and ethical lifestyle.

Beer as a Symbol of the Simple Pleasures

Epicurus, the ancient Greek philosopher who advocated for the pursuit of pleasure (in moderation) as the primary goal of life, might have seen beer as embodying the simple, attainable pleasures that contribute to a happy life. For Epicurus, the greatest pleasures were those that satisfied natural and necessary desires, such as the need for food, drink, and friendship. Beer, in its modesty and its role in social settings, could be viewed as a perfect example of an Epicurean pleasure—simple, enjoyable, and conducive to friendship.

Existential Reflections

Existential philosophers like Søren Kierkegaard and Jean-Paul Sartre often explored themes of authenticity, choice, and individuality. While they didn’t specifically focus on beer, their philosophies invite us to consider our choices around beer and alcohol in the context of authentic living. Choosing to drink beer, what type of beer one prefers, and how one engages with the culture of beer drinking can reflect broader existential choices about who we are and how we assert our individuality and authenticity in a world of conforming pressures.

Critique of Consumerism

Finally, contemporary philosophers and social critics might examine beer, especially craft beer, through the lens of consumerism and cultural identity. In a world dominated by mass-produced goods, craft beer stands as a counter-narrative that values quality, locality, and artisanal skill. Philosophers interested in the critique of consumer culture might see the craft beer movement as a form of resistance to globalization and homogenization, representing a desire for authenticity, community, and a more meaningful engagement with the products we consume.

In summary, while philosophers may not often speak directly about beer, the implications of beer drinking touch upon many philosophical themes including moderation, pleasure, community, authenticity, and resistance to consumerism. Beer, in all its simplicity, serves as a rich subject for philosophical inquiry, revealing insights into human nature, society, and the pursuit of a good life.

Quoting Philosophers About Beer

Three Philosophers by Ommegang Brewery

While philosophers have traditionally engaged with questions of existence, ethics, knowledge, and the nature of reality, there are a few instances where they have directly or indirectly touched upon the subject of beer. Their comments on beer often reveal a lighter side, providing a humorous or reflective perspective on this beloved beverage. Here are a few notable quotes:

Plato: While not directly about beer, this quote is often humorously adapted to fit the topic: “He was a wise man who invented beer.” The original sentiment reflects the appreciation of inventions and innovations that improve human life, and the adapted quote humorously assigns high value to the creation of beer.
Benjamin Franklin: Often mistakenly attributed with saying, “Beer is proof that God loves us and wants us to be happy,” Franklin’s actual quote was about wine. The real quote from a letter written by Franklin to André Morellet in 1779 is: “Behold the rain which descends from heaven upon our vineyards; there it enters the roots of the vines, to be changed into wine; a constant proof that God loves us, and loves to see us happy.” The sentiment, however, is frequently co-opted into the world of beer enthusiasts.
Martin Luther: The German theologian and pivotal figure of the Protestant Reformation is quoted as saying, “Whoever drinks beer, he is quick to sleep; whoever sleeps long, does not sin; whoever does not sin, enters Heaven! Thus, let us drink beer!” While the authenticity of this quote is debated, it humorously suggests a virtuous cycle involving beer and moral conduct.
Arthur Schopenhauer: The German philosopher, known for his pessimistic philosophy, reportedly had a more light-hearted view on beer, suggesting its social and pleasurable aspects. However, a direct quote about beer specifically is hard to come by.
Thomas Aquinas: While not a direct quote about beer, St. Thomas Aquinas, the Italian Dominican friar and philosopher, wrote extensively about moderation and the virtue of temperance. He argued for the moderate use of alcohol, suggesting that it could be used for enjoyment without excess. His philosophy implies a balanced approach to pleasures like beer, valuing them insofar as they contribute to the well-being of the person without leading to intemperance.

Beer and Books

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Book Review: Create Dangerously (Albert Camus)

B. Kline — Tue, 13 Feb 2024 18:16:53 +0000

Create Dangerously by Albert Camus

Create Dangerously

Live dangerously, think dangerously, create dangerously. This can be a wonderful way to sum up the life – and writings – of Albert Camus. One of my favorite writers, his works have profoundly touched me in my own writing, in my own way of thinking, and my life in general. One of my biggest inspirations for writing, alongside Kurt Vonnegut, George Orwell, Spinoza, Antonie de Saint Exupery, Aldous Huxley, Philip K. Dick, Nietzsche, and a host of others. Creating dangerously is something that gets to the core of writing, and gets to the core of what writers SHOULD do. It doesn’t mean “no fear or no worries” but it does mean to take risks, to write what needs to be written, to create what needs to be created. Art for art’s sake. To hell with the dictator, to hell with the public, to hell with who might cause you trouble for the creation. Create dangerously. Think dangerously. Live dangerously.

Albert Camus

Portrait of Albert Camus from New York World-Telegram and Sun Photograph Collection, 1957 (photo courtesy of Wikipedia)

Albert Camus was a famous writer, an existentialist writer that helped herald in the existentialist movement alongside Sartre and others. His “brand” of Existentialism was “Absurdism”, insofar as that life has no inherent meaning and it is up to us to find meaning, or to find purpose, or to just live, in an absurd world.

The following comes from his biography on Wikipedia:

Albert Camus (/kæmˈuː/^[2] kam-OO; French: [albɛʁ kamy] ^ⓘ; 7 November 1913 – 4 January 1960) was a French philosopher, author, dramatist, journalist, world federalist,^[3] and political activist. He was the recipient of the 1957 Nobel Prize in Literature at the age of 44, the second-youngest recipient in history. His works include The Stranger, The Plague, The Myth of Sisyphus, The Fall, and The Rebel.

Camus was born in Algeria during the French colonization, to pied-noir parents. He spent his childhood in a poor neighbourhood and later studied philosophy at the University of Algiers. He was in Paris when the Germans invaded France during World War II in 1940. Camus tried to flee but finally joined the French Resistance where he served as editor-in-chief at Combat, an outlawed newspaper. After the war, he was a celebrity figure and gave many lectures around the world. He married twice but had many extramarital affairs. Camus was politically active; he was part of the left that opposed Joseph Stalin and the Soviet Union because of their totalitarianism. Camus was a moralist and leaned towards anarcho-syndicalism. He was part of many organisations seeking European integration. During the Algerian War (1954–1962), he kept a neutral stance, advocating for a multicultural and pluralistic Algeria, a position that was rejected by most parties.

Philosophically, Camus’ views contributed to the rise of the philosophy known as absurdism. Some consider Camus’ work to show him to be an existentialist, even though he himself firmly rejected the term throughout his lifetime.

Albert Camus – Wikipedia

Absurdism

Absurdism is the philosophical thesis that life, or the world in general, is absurd. There is wide agreement that the term “absurd” implies a lack of meaning or purpose but there is also significant dispute concerning its exact definition and various versions have been suggested.^[1]^[2]^[3]^[4]^[5] The choice of one’s definition has important implications for whether the thesis of absurdism is correct and for the arguments cited for and against it: it may be true on one definition and false on another.^[6]

In a general sense, the absurd is that which lacks a sense, often because it involves some form of contradiction. The absurd is paradoxical in the sense that it cannot be grasped by reason.^[7]^[8]^[9] But in the context of absurdism, the term is usually used in a more specific sense. According to most definitions, it involves a conflict, discrepancy, or collision between two things. Opinions differ on what these two things are.^[1]^[2]^[3]^[4] For example, it is traditionally identified as the confrontation of rational man with an irrational world or as the attempt to grasp something based on reasons even though it is beyond the limits of rationality.^[10]^[11] Similar definitions see the discrepancy between intention and outcome, between aspiration and reality, or between subjective assessment and objective worth as the source of absurdity.^[1]^[3] Other definitions locate both conflicting sides within man: the ability to apprehend the arbitrariness of final ends and the inability to let go of commitments to them.^[4] In regard to the conflict, absurdism differs from nihilism since it is not just the thesis that nothing matters. Instead, it includes the component that things seem to matter to us nonetheless and that this impression cannot be shaken off. This difference is expressed in the relational aspect of the absurd in that it constitutes a conflict between two sides.^[4]^[1]^[2]

Various components of the absurd have been suggested and different researchers often focus their definition and inquiry on one of these components. Some accounts emphasize the practical components concerned with the individual seeking meaning while others stress the theoretical components about being unable to know the world or to rationally grasp it. A different disagreement concerns whether the conflict exists only internal to the individual or is between the individual’s expectations and the external world. Some theorists also include the metacognitive component that the absurd entails that the individual is aware of this conflict.^[2]^[3]^[12]^[4]

An important aspect of absurdism is that the absurd is not limited to particular situations but encompasses life as a whole.^[2]^[1]^[13] There is a general agreement that people are often confronted with absurd situations in everyday life.^[7] They often arise when there is a serious mismatch between one’s intentions and reality.^[2] For example, a person struggling to break down a heavy front door is absurd if the house they are trying to break into lacks a back wall and could easily be entered on this route.^[1] But the philosophical thesis of absurdism is much more wide-reaching since it is not restricted to individual situations, persons, or phases in life. Instead, it asserts that life, or the world as a whole, is absurd. The claim that the absurd has such a global extension is controversial, in contrast to the weaker claim that some situations are absurd.^[2]^[1]^[13]

The perspective of absurdism usually comes into view when the agent takes a step back from their individual everyday engagements with the world to assess their importance from a bigger context.^[4]^[2]^[14] Such an assessment can result in the insight that the day-to-day engagements matter a lot to us despite the fact that they lack real meaning when evaluated from a wider perspective. This assessment reveals the conflict between the significance seen from the internal perspective and the arbitrariness revealed through the external perspective.^[4] The absurd becomes a problem since there is a strong desire for meaning and purpose even though they seem to be absent.^[7] In this sense, the conflict responsible for the absurd often either constitutes or is accompanied by an existential crisis.^[15]^[14]

Absurdism – Wikipedia

Book Review: Create Dangerously by Albert Camus

‘To create today is to create dangerously’

Camus argues passionately that the artist has a responsibility to challenge, provoke and speak up for those who cannot in this powerful speech, accompanied here by two others.

Penguin Modern: fifty new books celebrating the pioneering spirit of the iconic Penguin Modern Classics series, with each one offering a concentrated hit of its contemporary, international flavour. Here are authors ranging from Kathy Acker to James Baldwin, Truman Capote to Stanislaw Lem and George Orwell to Shirley Jackson; essays radical and inspiring; poems moving and disturbing; stories surreal and fabulous; taking us from the deep South to modern Japan, New York’s underground scene to the farthest reaches of outer space.

Create Dangerously (Back of Book Blurb) – GoodReads

As I said above in the introduction to this review – “live dangerously, think dangerously, create dangerously” could be a motto for Albert Camus. And its at the heart of what this small little book is all about. This tract is only 53 pages, of a small sized book. Its fast paced but not a quick easy read, you can easily find yourself reading over a page to regain, or to reorient, or to reread what you just read. Fully embracing, falling into what Camus is saying. Its two essays and one speech, but it packs so much into these 53 pages. I believe the two essays were also at one time used as speeches as well. So, in that sense this is just three speeches laid out in essay form each.

According to a quick Google search, the three speeches were:

CREATE DANGEROUSLY – University of Uppsala, 1957
DEFENSE OF INTELLIGENCE – L’Amitié Française, 1945
BREAD AND FREEDOM – Labour Exchange of Saint-Étienne, 1953

The artist, the writer, the author, the creator is propelled to create, to do so, to not be silenced. It is imperative for a writer, for an artist; to do what is right to him or herself. To write or create regardless of what penalties one might face, no matter the force and the opposition. One is forced by all that is strong and right in the world, to create, no matter the outcome.

Lets break down the individual speeches / essays a bit more:

1) Create Dangerously

Camus is deeply concerned about the tormented relationship between the artist and the public, that is, the society in which he lives. Because the art of nowadays must deal with the masses. It must accept to be either engaged in some kind of historical commitment or corrupt by popularization, a choice the old masters had always been spared until the middle class prevailed and culture became accessible to the masses.

Today everything is changed and even silence has dangerous implications. To create today is to create dangerously. Any publication is an act, and that act exposes one to the passions of an age that forgives nothing. The question is how, among the police forces of so many ideologies, the strange liberty of creation is possible.

…

We know now that they exist, because the masses have become stronger and keep people from forgetting them.

Albert Camus – Create Dangerously

Camus is not blinded, nor is he ignorant of ideological faith and bias and prejudices. He’s perfectly aware of the implications of the so-called Socialistic Realism of his time, a delusional attempt to depict a ‘leftist’ reality that inevitably became mere propaganda: the masses were to be portrayed only as the ideal masses of the red utopia, and the writer’s grasp on reality could only be focused on the future – that is, on the non-existent. What we need today is, according to Camus, a creativity that is aware of its own potential. Today’s art is threatened by a dangerous lack of contact with the physical and emotional reality of life.

One of the many reasons I find Camus endearing, and more interesting than most other existentialist writers (like Sartre, or Kierkegard, or Weil) is that he is optimistic. He is looking forward, he is proud of where he is, proud of the future for mankind, and doesn’t have such a bleak and irreverent view of what mankind is or the future of mankind. Camus’ vision is hardly the bleak, depressing cliché of so many existentialists. He forwards an ideal concept of art as an achievement of all mankind throughout history, a common endeavor and a common task of both writers and readers. “Every man, on the foundation of his own suffering and joys, builds for all.” This may not be the core of Existentialism, but it certainly is the core of Existence.

2) Defense of Intelligence

It is interesting that as a system, as a society, that we have to “defend intelligence”. That intelligence, that reasoning and rationale, is in need of defense. That rational thinking, that reasoning, that intelligence isn’t the end goal in and of itself. But sadly, this is where we are at – and here he is talking of this in the 50s. And now, in the 2020’s, so little progress has been made, if anything, we have regressed on intelligence, regressed on our anti-academic and anti-scholarly work, regressed on our positions, our desire for intelligence, our desire for reasoning.

His speech here, done in 1945, was quick, and short, ten minutes, and aimed at France. Aimed at a nation just starting to heal and cure itself of all the wounds from all the recent tragedies that it has endured. n order to overcome the hatred and tension left behind by the war, Camus says, any desire for revenge must be put aside once and for all. Only a new political mentality can lead to a new start and a real change, in which there are neither partisans nor collaborators anymore.

What determined the fall of European civilisation and the ascent of barbaric dictatorships was the lack of respect for intelligence and intellectuals, who had been conveniently used as a scapegoat – or an enemy – by most governments.

The last and most long-lived victory of Hitlerism is to be found in the shameful scars made on the hearts of those who fought it most vigorously.

Albert Camus – Defense of Intelligence

3) Bread and Freedom

The last of the speeches / essays in “Create Dangerously” – this speech was delivered in 1953 for a labor exchange. A critique of the exploitation of freedom, shamelessly betrayed by the Soviet Revolution and often seen by the western government as an annoying ‘inconvenience’ of democracy. Once again indeed, Camus’ thought is not influenced by any political faction.

In this, he discusses how freedom – human freedom – are the same as justice. No justice can be devoid of intellectual freedom, and no intelligence can exist without social justice. Prejudices, biases, hatred, cannot exist within intelligence. An intelligent man cannot hate willfully and ignorantly. For reasons without merit. (ie. the color of someone’s skin, or who they love, or gender, etc.) This speech also shows the most unexpectedly, delightfully optimistic Camus, eventually suggesting a universal brotherhood between the intellectual and the worker as their only chance to fight back whenever their freedom is in danger.

Its amazing how timeless these three essays / speeches feel. How relevant they are in 2024 (with the upcoming election especially playing heavily in all of our minds, as well as the past several years with COVID, and American politics, and the wars that have started), and how timeless and prescient they feel. The issues at hand in these speeches are still issues at hand. Propaganda, freedom of speech, not giving into hatred, intellectual freedom, social justice, justice as a whole, human freedom, the role of an artist, etc – it all is as relevant today as it was in 1945, 1953, and 1957. We lost Albert Camus too early, too young. His words and wisdom are still needed to this day, and he should be essential reading for everyone. Not just artists.

Freedom is not a gift received from a State or a leader but a possession to be won every day by the effort of each and the union of all.

Albert Camus

My GoodReads Rating: ****
My LibraryThing Rating: ****.5
Global GoodReads Rating: 3.82 (as of 2.13.24)

Other Book Reviews

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Cheers.

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Nietzsche - The Beer Thrillers

Philosophy and Craft Beer: A Confluence of Thought and Taste

Philosophy and Craft Beer: A Confluence of Thought and Taste

The Philosophical Roots of Craft Beer

Craftsmanship as a Reflection of Existential Values

The Socratic Method and the Culture of Craft Beer

The Pursuit of Authenticity and Meaning

Philosophy

The Social Fabric and Communal Bonding

Moderation and the Good Life

Beer as a Symbol of the Simple Pleasures

Existential Reflections

Critique of Consumerism

Quoting Philosophers About Beer

More Beer Information and Education Series Articles

Beer and Books

Thank You For Reading

Book Review: Create Dangerously (Albert Camus)

Create Dangerously

Albert Camus

Absurdism

Book Review: Create Dangerously by Albert Camus

1) Create Dangerously

2) Defense of Intelligence

3) Bread and Freedom

Other Book Reviews

Thank You For Reading