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Consumption Ethics
Ruskin
John Ruskin presents multiple concepts that are founded on his multifaceted view of “virtue”. He
distinguished two types of virtue; things’ virtue and human virtue. Ruskin takes a big tern in his
central understanding of virtue by distinguishing things’ virtue and human virtue.It’s virtue also
lies in the qualities of the substance (123). Virtue of people are moral, aesthetic, with intellectual
excellences and ability to do good. Virtues as ruskin explain ultimately support human activity.
The connectivity of things’ virtue to human virtue, is that good consumption of things requires
and cultivates human virtues. It asks the question of what activities do we value, which goods,
does it exemplify integrity? Therefore, things are naturally giving intrinsic value, and obtain
To look at three concepts through ruskin perspective and the moral guidance these preach
christian and art critique, which effects his outlook and lexicon. In setting up to explore Ruskin
concepts, we must state that the theme of Unto this Last in a political economy is that under
riches what is truly desired is the power over men (182). The first concept of Ruskin’s political
economy I want to explore is intrinsic value. In Ad Valorem (which means according to value)
focuses on the definitional and sociological errors in conceptions of value. The popular ideas of
value he dismantles (commonly given by Mill) is that value is in the exchangeability of the
object or strictly in its utility. This idea means that the usefulness of a thing indication it’s vape is
not by the nature of the object but by the number of people who can, will, and agree to want to
use it. He explains that things have value in physical properties it uses, and that the value of a
product needs to use the natural world well (example: iron values oxygen “breath of life”).
Ruskin’s overall tone in talking about intrinsic value is demanding a reverence for not just the
ability of things and people, but the entire process of how that thing came to be, what it is
composed of, what physical, spiritual, and emotional contributions it makes. Intrinsic value is
therefore prized on its contribution to life.This is highly related to Ruskin’s views of wealth as
not being given by the participation and desire of people, but rather being intrinsic. In Ruskin’s
breakdown to what is valuable, he deconstructed the definition to being something that promotes
and gives way to life, as taken from its root; valor. He explains the connectivity and distinction
of intrinsic and effectual value. In Munera Pulveris he says, “Intrinsic value is the absolute power
of anything to support life. A sheaf of what of given quality and weight has in it a measurable
power of sustaining the substance of the body; a cubic foot of pure air, a fixed power of
sustaining, its warmth; and a cluster of flowers of given beauty a fixed power of enlivening or
animating the senses and heart” … “The value of a thing, therefore, ‘is independent of opinion,
and of quantity.’” This concept influences ethical consumption by seeing things as contributing
to human life. By treasuring things for each of their properties, and what they enable people to
do. The moral concerns include not neglecting natural elements and placing importance on the
promotion of life. This would give deeper wonder and benefit when consuming objects by
Next, I want to explore Ruskin perceptions of wealth. In Ad Vorlem Ruskin sates that
“Wealth, therefore, is the possession of the valuable by the valiant. On wealth Ruskin critique
most economists views of wealth and says ““There is no wealth but life. Life, including all its
powers of love, of joy, and of admiration. That country is the richest which nourishes the greatest
numbers of noble and happy human beings; that man is richest, who, having perfected the
functions of his own life to the utmost, has also the widest helpful influence, both personal, and
by means of his possessions, over the lives of others.” His critique of wealth shifts the focus
from acquiring, to a system of sustaining life with things that are useful and usable. Ruskin takes
a holistic full cost look at wealth that places value on not only ‘availing nature but on the
availing hands”. He ultimately believes in the strong connection between life promoting things
by life promoting people. This concept makes us rethink as consumers what it means to own a lot
and attain things. In the example of the man with gold who drowned in the water, that questioned
if the gold had him or he had the gold, it questions what wealth is. This would promote in ethical
consumption to attain useful things and learning to effectively use the things you attain. The
example would be knowing to play a guitar and owning a guitar that plays well. Rather than not
knowing how to play it and hanging it on your wall, the object can be in availing hands that
Lastly I want to look at the concept of imperfect labor, which Ruskin explains thoroughly
in Stones of Venice and in other places throughout Unto This Last. It is powerful to introduce
this concept by his saying perfectness is a sign of slavery. He talks about labor as making a tool
of a creature or a man of him. When imperfectness is not only essential to life, “It is the sign of
life in a mortal body, that is to say, of a state of progress and change. Nothing that lives is, or can
be, rigidly perfect; part of it is decaying, part nascent.” There is a need to allow and aid people to
think and imagine which dismantles the perfect engine like machinery production of men. This
however is good. “. . . no good work whatever can be perfect, and the demand for perfection is
always a sign of a misunderstanding of the ends of art. . . . no great man ever stops working till
he has reached his point of failure: that is to say, his mind is always far in advance of his powers
of execution, and the latter will now and then give way in trying to follow it; besides that he will
always give to the inferior portions of his work only such inferior attention as they require; and
according to his greatness he becomes so accustomed to the feeling of dissatisfaction with the
best he can do, that in moments of lassitude or anger with himself he will not care though the
beholder be dissatisfied also”… “if we are to have great men working at all, or less men doing
their best, the work will be imperfect, however beautiful. Of human work none but what is bad
can be perfect, in its own bad way.” In Ruskin’s perspective, imperfection of labor is good. In the
current market and perspectives of a competitive economy, a laborer who offers themselves for
less will be chosen by those employing the labor meaning that the richer are always gaining
while labor is getting cheaper. In the imperfect labor model it would state that the same labor
gets paid the same across the board. Imperfection is in summary good because it’s a sign of life
in a mortal body. Ruskin believes that “all things are literally better, lovelier, and more beloved
for the imperfections which have been divinely appointed, that the law of human life may be
Effort and the law of human judgement, Mercy.” This means go labor is good unless it is also
imperfect. All said is the imperfection of labor reflects a moral that there must be kinds of
engaging labor that are good for men. In applying this concept we place value not on the amount
of goods produced, but the men producing the goods. There is a moral to support human life, and
in the absence of perfect machinery there is craft which is beautiful. This concept applied may
influence consumers to seek fair trade operatives that ensure craftsmanship and fair wages are
being encouraged.
Miller
Vincent Miller believes consumerism and consumer culture jeopardized the power religious
communities have to counteract the injustices and costs of contemporary consumption. Miller
explains that religious tradition can no longer resist consumer culture’s negative aspects,
including it’s making people into consumers. He first explains that it is impossible for a person to
be in continuous full awareness of every input of their consumption in the moment of exchange,
since contemporary consumerism is so deeply layered in injustices and costs. We can think of
why the authority of religious traditions has given way to the habits and structures of consumer
practice by understanding Miller’s ideas of seduction and misdirection. “The real problem with
consumer culture lies in the structures and practices that systematically confuse and misdirect
well-intentioned people seeking to do good things such as show solidarity with others, find
spiritual transformation, and practice their sincerely self beliefs”(225). Seduction is the constant
stimulation of desire by sheer profusion of possible purchases made available made possible by
marketing to niche audiences and appealing to the senses. Misdirection is the marketing strategy
that associates “ commodities with needs, desires, and values that are not directly related to the
given product” This breeds a habit of self satisfying and identifying of the self with a practice of
purchasing (109). This is the issue of using consumer goods to signal values and means. Miller
explains that there are many factors to a product being brought to the market including the place,
people, and transportation. Consumer culture strategically doesn’t let consumers know all the
details of production. The authority of religious traditions have declined with the progression of
consumer culture, because consumer culture has become a big part of religious function. This
concept is applicable to most religious traditions, especially when culturally significant. Miller
talks about the original sacred contexts of cultural objects being commodified and stripped of
their significance. We see this with western yoga being stripped from its eastern Hindu roots. The
core concept that Miller communicates is that “religion is as susceptible to abstraction and
reifications other aspects of culture. Religious beliefs and practices are in danger of being
extracted from the complex cultures, institutions, and relationships that enable them to inform
the shape of daily life. As a result, they are in danger of being reduced to abstracted. virtual
sentiments that function solely to give flavor to the already established forms of everyday life or
to provide compensations for shortcomings.” This directly relates to the rise of autonomy and
self spirituality that is independent of religious groups and community. Without a community and
religious structure of superiority that you get in religious tradition, there is more room for
religious seekers to emerge, causing picking and choosing religious practices and morals. This
consumer based take of religious paves way for cultural exploitation and appropriation.
Consumer culture also promotes self purchasing identity which runs parallel to corporate
production of religious objects and alienation of religious interpretation and practice. These are
isolating religious practices to consumable, independent processes that dismantle the validity and
group power of religion as an institution. Ultimately, Miller argues that it isn’t the intention of
people that have made an oppressive and flawed regenerative consumer culture, but rather it is
systematically flawed and even positive movements are at risk of being commodified- causing
power to serve injustices and costs of consumerism there are more optimistic authors who
explain religious practices of good consumption. One critique offered is voluntary simplicity and
group discipline rooted in religious tradition rather than consumer practice or trend. One article
that described good religious practice is A. Whitney Sanford’s article, “Ghandi’s Agarian
Legacy: Practicing Food, Justice, and sustainability in India”. The Ghandian values are
exemplified in this example of food production and consumer practice. They ultimately operate a
practice the injustice and negative systems of modern production. The ashram-agricultural
communities act as social experiments to approaching issues in a spiritual way. The intentional
agricultural community grounded in Ghandian Hindu beliefs is one example of a good religious
sustainability and stewardship, it is unrealistic to apply across the world as it requires same
belief, same consumption styles, and same commitment. Though it is an inspiring successful
consumption is influenced by the three pillars ; consuming what is “lawful and wholesome”,
giving a portion to the poor (zakat), and not wastefulness with one’s goods. This is directly
applicable to not over consuming and contributing to the consumer culture norm of buying as
source of identity. In fact in the Islam tradition, denying yourself certain goods and excess may