The Greek Vegetarian Encyclopedia Ebook, Epub
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THE GREEK VEGETARIAN ENCYCLOPEDIA PDF, EPUB, EBOOK Diane Kochilas,Vassilis Stenos,Constantine Pittas | 208 pages | 15 Jul 1999 | St Martin's Press | 9780312200763 | English | New York, United States Vegetarianism - Wikipedia Auteur: Diane Kochilas. Uitgever: St Martin's Press. Samenvatting Greek cooking offers a dazzling array of greens, beans, and other vegetables-a vibrant, flavorful table that celebrates the seasons and regional specialties like none other. In this authoritative, exuberant cookbook, renowned culinary expert Diane Kochilas shares recipes for cold and warm mezes, salads, pasta and grains, stews and one-pot dishes, baked vegetable and bean specialties, stuffed vegetables, soup, savory pies and basic breads, and dishes that feature eggs and greek yogurt. Heart-Healthy classic dishes, regional favorites, and inspired innovations, The Greek Vegetarian pays tribute to one of the world's most venerable and healthful cuisines that play a major component in the popular Mediterranean Diet. Overige kenmerken Extra groot lettertype Nee Gewicht g Verpakking breedte mm Verpakking hoogte 19 mm Verpakking lengte mm. Toon meer Toon minder. Reviews Schrijf een review. Bindwijze: Paperback. Uiterlijk 30 oktober in huis Levertijd We doen er alles aan om dit artikel op tijd te bezorgen. Verkoop door bol. In winkelwagen Op verlanglijstje. Gratis verzending door bol. Andere verkopers 1. Bekijk en vergelijk alle verkopers. Soon their idea of nonviolence ahimsa spread to Hindu thought and practice. In Buddhism and Hinduism, vegetarianism is still an important religious practice. The religious reasons for vegetarianism vary from sparing animals from suffering to maintaining one's spiritual purity. In Christianity and Islam, vegetarianism has not been a mainstream practice although some, especially mystical, sects have practiced it. Monasticism in both East and West has often promoted vegetarianism. In European and North American culture, vegetarianism witnessed a revival beginning in the seventeenth and eighteenth centuries and especially during the nineteenth century in part as a protest against some aspects of the scientific and industrial revolutions. In contemporary culture, individuals have various reasons for pursuing vegetarianism. Although religious and spiritual arguments continue to be made, scientific research has also provided new justifications for vegetarianism. First, there is clear evidence that, contrary to early modern scientific theories that animals were like machines, animals in fact feel pain, anxiety, and other forms of stress. Thus it appears that breeding and killing animals for food causes them suffering. Moreover, some nutritional research indicates that a vegetarian diet is healthier than a carnivorous one. Finally, meat is ecologically more expensive to produce for food than vegetables: On average, the input ratio of units of proteins and energy fed to livestock to produce one unit of meat is ten to one. Technologically enhanced food production has raised other concerns. For instance, it is highly questionable whether animals live in sufficiently humane conditions on contemporary farms. Indeed, the movement to promote the humane treatment of animals in the s was extended from pets to other animals, and has had an influence on contemporary vegetarianism, as well as on the treatment of laboratory animals. Additionally, pesticides, hormones, and antibiotics involved in raising livestock have caused uneasiness. Similarly, the huge transport distances and the questions of global justice have encouraged people to think about what they eat, since food often is produced in Third World countries for wealthier nations. The most common rejoinders to such vegetarian arguments are as follows: The ills of meat production do not directly imply any moral obligation for vegetarianism; meat has been a traditional part of human diet for thousands of years, hence it is not clear whether a vegetarian diet really suits everyone; and it is possible to arrange farms so that animals do not suffer unnecessarily. Moreover, often vegetarians have been accused of fanaticism and moralism; one common view is that they are just unbalanced people. In fact, it has also been noted that Adolf Hitler was a vegetarian. The question of animal rights may also be related to vegetarianism. Just as racism involves one race oppressing another, it can be argued that speciesism involves one species oppressing another. Those who argue for the existence of animal rights commonly use their view to support vegetarianism. However, acceptance of the idea of animal rights immediately raises problems of the depth and extension of these nonhuman rights. Do animals have more than rights to life? Do all living creatures, including bacteria, have such rights? Usually only moral agents have rights, and duties as well; how does this apply to animals? Dombrowski, Daniel. The Philosophy of Vegetarianism. Boston: University of Massachusetts Press. Provides a historical perspective into the philosophical ideas behind vegetarianism. Singer, Peter. Animal Liberation, 2nd edition. New York : Random House. A contemporary classic on the animal rights first edition was published in Has had an important role in both vegetarian and animal liberation movement. Spencer, Colin. Vegetarianism: A History, 2nd edition. A historical account of vegetarianism, both from practical and theoretical points of view. Cite this article Pick a style below, and copy the text for your bibliography. October 16, Retrieved October 16, from Encyclopedia. Then, copy and paste the text into your bibliography or works cited list. | The Greek Vegetarian Encyclopedia, Diane Kochilas | | Boeken Almost all the Stoics were emphatically anti-vegetarian [53] with the prominent exception of Seneca [54]. They insisted on the absence of reason in brutes, leading them to conclude that there cannot be any ethical obligations or restraints in dealing with the world of irrational animals. In the Platonic Academy the scholarchs school heads Xenocrates and probably Polemon pleaded for vegetarianism. These included Apollonius of Tyana , Plotinus , and Porphyry. Among the Manicheans , a major religious movement founded in the third century AD, there was an elite group called Electi the chosen who were Lacto-Vegetarians for ethical reasons and abided by a commandment which strictly banned killing. Common Manicheans called Auditores Hearers obeyed looser rules of nonviolence. The religions of Chinese Buddhism and Taoism require that monks and nuns eat an egg free, onion free vegetarian diet. Since abbeys were usually self-sufficient, in practice, this meant they ate a vegan diet. Many religious orders also avoid hurting plant life by avoiding root vegetables. This is not just seen as an ascetic practice, but Chinese spirituality generally believes that animals have immortal souls, and that a diet of mostly grain is the healthiest for humans. In Chinese folk religions, as well as the aforementioned faiths, people often eat vegan on the 1st and 15th of the month, as well as the eve of Chinese New Year. Some nonreligious people do this as well. This is similar to the Christian practice of lent and not eating meat on Friday. The percentage of people permanently being pure vegetarian is about the same as the modern English-speaking world, but this percentage has not really changed for a very long time. Many people eat vegan for a certain amount of time in order to make up for the belief that they have sinned. Foods like seitan , tofu skin , meat alternatives made from seaweeds, root vegetable starch, and tofu originate in China and became popularized because so many people periodically abstain from meat. In China, one can find an eggless vegetarian substitute for items ranging from seafood to ham. In , the use of livestock and the consumption of some wild animals horse, cattle, dogs, monkeys, birds was banned in Japan by Emperor Tenmu , due to the influence of Buddhism. During the twelve hundred years from the Nara period to the Meiji Restoration in the latter half of the 19th century, Japanese people enjoyed vegetarian-style meals. They usually ate rice as a staple food as well as beans and vegetables. It was only on special occasions or celebrations that fish was served. In of the Meiji restoration, [64] as part of the opening up of Japan to Western influence, Emperor Meiji lifted the ban on the consumption of red meat. The monks asserted that due to foreign influence, large numbers of Japanese had begun eating meat and that this was "destroying the soul of the Japanese people. In Greek-Orthodox Christianity Greece, Cyprus, Russia, Serbia and other Orthodox countries , adherents eat a diet completely free of animal products for fasting periods except for honey as well as all types of oil and alcohol, during a strict fasting period. The leaders of the early Christians in the apostolic era James, Peter, and John were concerned that eating food sacrificed to idols might result in ritual pollution. The only food sacrificed to idols was meat. In late antiquity and in the Middle Ages many monks and hermits renounced meat- eating in the context of their asceticism. The concern of those monks and nuns was frugality, voluntary privation, and self-mortification. Medieval hermits, at least those portrayed in literature, may have been vegetarians for similar reasons, as suggested in a passage from Sir Thomas Malory 's Le Morte d'Arthur : 'Then departed Gawain and Ector as heavy sad as they might for their misadventure, and so rode till that they came to the rough mountain, and there they tied their horses and went on foot to the hermitage. And when they were come up, they saw a poor house, and beside the chapel a little courtelage, where Nacien the hermit gathered worts, as he which had tasted none other meat of a great while. John Passmore claimed that there was no surviving textual evidence for ethically motivated vegetarianism in either ancient and medieval Catholicism or in the Eastern Churches. There were instances of compassion to animals, but no explicit objection to the act of slaughter per se. The most influential theologians, St Augustine and St Thomas Aquinas , emphasized that man owes no duties to animals.