Food, Morals and Meaning: The Pleasure and Anxiety of Eating by John Coveney
By John Coveney
Nutrients, Morals and that means examines our have to self-discipline our wants, our appetites and our pleasures on the desk. besides the fact that, rather than seeing this self-discipline as dominant or oppressive it argues rationalisation of enjoyment performs a good function in our lives, permitting us to higher comprehend who we are.The booklet starts off by means of exploring the best way that matters approximately nutrients, the physique and delight have been prefigured in antiquity after which how those issues have been recast in early Christianity as difficulties of 'natural' urge for food which needed to be curbed. the next chapters talk about how clinical wisdom approximately nutrients used to be developed out of philosophical and non secular issues approximately indulgence and extra in 18th and nineteenth Century Europe. eventually, through the use of learn amassed from in-depth interviews with households, the final part makes a speciality of the social corporation of nutrition within the glossy domestic to demonstrate the ways in which the meal desk now contains the rules of nutrients as a kind of ethical education, specially for children.Food, Morals and that means should be crucial studying for these learning foodstuff, public health and wellbeing, sociology of health and wellbeing and sickness and sociology of the body.Key Features:^l * wellbeing and fitness sociology is a swiftly transforming into topic quarter
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Extra resources for Food, Morals and Meaning: The Pleasure and Anxiety of Eating
But, for the Greeks, there was another kind of love known as agapan. The difference between eros and agape is that eros is a possessive love; it registers acquisitive desire and longing; it recognises values in its objects. By contrast, agape is sacrificial love; it is giving, and it creates values in its objects (Symons, 1991: 148). These acts of giving or sharing of food were taken to be central to the ethics of early Christianity. In a key biblical text, St Paul asserts that ‘Those who share the meal are companions of Christ’ (1 Corinthians 10: 16–22), and Symons notes that throughout the New Testament we find, Evidence of a strong feeling of sharing, of communion, of belonging to one body of Christ .
And medicine – as ‘therapeutics’ for the purposes of curing ‘pathology’ – was considered to be important only inasmuch as it comprised another strategy of the daily regimen of care but, in this case, one for the sick. One’s health was considered to be most important and one was expected to be one’s own doctor (Foucault, 1988a: 31). Second, Greeks to Christians: from ethics to guilt 33 while concern for one’s self was regarded as a daily activity, somewhat paradoxically, it was considered to be ‘improper’ to be excessive with a regimen.
Chapter 2 Governmentality of modern nutrition In a recently published book about the current nutrition discourse in Western cultures, Crotty (1995) describes what she calls ‘good nutrition’ – that is, current views about food and health promulgated by experts such as doctors, scientists, and nutritionists – as a form of social control. Crotty sees this form of social control as not necessarily a conspiratorial state of affairs, but more to do with control ‘exercised by any social institution which attempts to ensure that people follow the rules it sees as acceptable’ (Crotty, 1995: 65).