Vegetarianism

Le zoonosi contemporanee ci costringono a porci una domanda che già gli antichi pensatori si erano posti più o meno esplicitamente. Le risposte sono spiazzanti e per molti versi attuali: mangiamo gli animali perché non siamo dèi (e quindi perché non siamo mai stati – o non siamo più – puri) o perché, semplicemente, siamo onnivori. Per Aristotele, nello specifico, mangiamo gli animali perché le tecniche a nostra disposizione ce lo permettono, anche se in ciò che ci viene permesso – secondo lui – dovrebbe sempre esserci una misura.

Balmurli Natrajan (natrajanb@wpunj.edu) is an anthropologist at William Paterson University of New Jersey, United States. Suraj Jacob (suraj.jacob@apu.edu.in) is a political economist at Vidya Bhawan, Udaipur. Both are also visiting faculty, Azim Premji University, Bengaluru. Large-scale survey data are used to question the most public claims about food habits in India. It is found that the extent of overall vegetarianism is much less—and the extent of overall beef-eating much more—than suggested by common claims and stereotypes. The generalised characterisations of “India” are deepened by showing the immense variation of food habits across scale, space, group, class, and gender. Additionally, it is argued that the existence of considerable intra-group variation in almost every social group (caste, religious) makes essentialised group identities based on food practices deeply problematic. Finally, in a social climate where claims about food practices rationalise violence, cultural–p...

Depuis son passage de l'utilitarisme des préférences à l'utilitarisme hédoniste, Peter Singer est exposé à l'argument du remplacement, fréquemment cité en éthique animale. Le philosophe l'accepte, il va jusqu'à affirmer qu'en théorie l'argument s'applique également aux humains. Un autre argument, qui est davantage traité en éthique des populations et auquel il a toujours dû faire face, est la conclusion répugnante de Derek Parfit. Là encore, l'Australien estime ne pas avoir de solution satisfaisante. Les difficultés que ces deux arguments posent à la position de Singer ont été vues et revues, mais ce n'est pas le cas du résultat de leur combinaison qui a des implications majeures en éthique animale. Si l'industrialisation permet d'augmenter le nombre d'animaux systématiquement remplacés dans l'élevage, elle tend à diminuer leur niveau de bien-être individuel. L'augmentation du nombre d'animaux étant proportionnellement plus importante que la diminution de leur niveau de bien-être individuel, nous retrouvons la logique de la conclusion répugnante. Dès lors, jusqu'à un certain point, l'industrialisation de l'élevage est synonyme d'augmentation de la quantité de bien-être générée dans le monde, d'un point de vue total. Nous pouvons alors énoncer la conclusion du remplacement répugnant : « Il existe un élevage X, industrialisé de sorte à pouvoir rassembler et remplacer un nombre x de vaches et de taureaux dont la qualité de vie est fortement inférieure par rapport à d’autres élevages, mais qui d’un point de vue total génère la plus importante quantité de bien-être possible. ». Contrairement aux populations fictives de la conclusion de Parfit, de tels élevages industriels existent et le remplacement répugnant est une réalité. Selon ce dernier, au-delà des considérations écologiques, économiques ou sanitaires, Singer est forcé de conclure que l'élevage idéal est industriel.

This research paper has been inspired by my close female friends who are all vegan, vegetarian or eating a non-conventional diet and who have and continue to use the internet for dietary purposes. This research was aimed to understand "How have young, wealthy women in France reinforced their eating preferences by "successfully managing" the complexity of the health information online?". This research question is opposed to the existing literature that has explained that because the internet is complex, people do not have an active choice in how they interact with it. The objective of this research was to understand how young, wealthy women in France have reinforced their eating styles while researching health information online and the role their education has played in this process. To do so, this research has looked at women's internet consumption of the health information online and the steps as well as the overall process they have followed to manage to complexity of the internet. This research was done qualitatively, and the sampling size was of height. The methods used were in-depth open-ended interviews and mediated interviews. This research will argue that my interviewees have become active participants in their use of the internet by elaborating the successful management method but that they have failed to successfully manage the complexity of the internet because they became overly confident in their abilities to use that method. The successful management method is a method that allows the control and the organization of online researches and is composed of five parts: a desire to know, followed by elaborate and lengthy research, the selection and the comparison of health information, and finally, the critical processing of the information from which they have acted upon. The "overly confident" phenomenon is the belief to have the ability to successfully manage the complexity of the internet but to have failed to do so because of a wrong use of the successful management method or because of an unawareness of the nature of the internet. This paper will conclude that the internet is not a great choice for online health information researches because its complex and critical nature have made the practical use of the method difficult. In addition, it will explain that wealthy women in France are more likely to reinforce their dietary preference based on wrong, incomplete or bias evidences because they can become overly confident with their abilities to successfully manage the complexity of the internet and tragically they might not even realise it. What is important here is that this research has shown us that people are active when they use the internet and that the educated ones even consider themselves as successful participants, which is at the total opposite of the existing literature in the medical field.

The greenhouse gas (GHG) emissions embodied in 61 different categories of food are used, with information on the diet of different groups of the population (omnivorous, vegetarian and vegan), to calculate the embodied GHG emissions in different dietary scenarios. We calculate that the embodied GHG content of the current UK food supply is 7.4 kg CO 2 e person À 1 day À 1 , or 2.7 t CO 2 e person À 1 y À 1 . This gives total food-related GHG emissions of 167 Mt CO 2 e (1 Mt¼ 10 6 metric tonnes; CO 2 e being the mass of CO 2 that would have the same global warming potential, when measured over 100 years, as a given mixture of greenhouse gases) for the entire UK population in 2009. This is 27% of total direct GHG emissions in the UK, or 19% of total GHG emissions from the UK, including those embodied in goods produced abroad. We calculate that potential GHG savings of 22% and 26% can be made by changing from the current UK-average diet to a vegetarian or vegan diet, respectively. Taking the average GHG saving from six vegetarian or vegan dietary scenarios compared with the current UK-average diet gives a potential national GHG saving of 40 Mt CO 2 e y À 1 . This is equivalent to a 50% reduction in current exhaust pipe emissions from the entire UK passenger car fleet. Hence realistic choices about diet can make substantial differences to embodied GHG emissions.

This compilation is based on the original report on a clinical survey conducted in Brussels (1905-1906) by Josephine Joteyko and Varia Kipiani with 43 vegetarians. Having advanced expertise in physiology and experimentalism, Joteyko (with Lithuanian and Polish origins) and Kipiani (with Georgian origins) discussed their findings at the Congress of the Belgian Society for Vegetarianism in 1906. For both children and adults, females and males, regardless of age, the findings demonstrated vegetarian dietary habits to be beneficiary for human development, the subjects’ physical and mental health, welfare, and physical and intellectual efficiency. Surprisingly, Joteyko and Kipiani confirmed C. Darwin’s observation across various nutritional cultures that vegetarian food would increase the energetic balance of the human body. Additionally, their focus on the moteur humain shows affinities with Taylorism, the modernist utopias of labor, the enhancement of human faculties, the protection of workers and their rights from automation, and applied social science represented by Joteyko and Kipiani as multidisciplinary investigators. The compilation was made on: J. Joteyko & V. Kipiani, Enquête scientifique sur les Végétariens de Bruxelles, Conférence donnée à la Société végétarienne de Belgique, le 4 décembre 1906, pp. 1–77, with no further correction.

Vegan is a person who does not eat any type of meat including red and white. Along with that, the vegan does not eat eggs and do not drink milk as well. In short, the vegan does not eat anything which comes from the animals or living things. Their diet is limited to the vegetables, fruits, and grains.

La mia recensione del libro per bambini pubblicato da Electa "T-VEG. La storia di un dinosauro vegetariano", un modo divertente e colorato per raccontare ai bambini il mondo veg, nel rispetto delle differenze, con il gusto per frutta e verdura, nell'amore dell'amicizia.

In diesem Aufsatz wird untersucht, wie Tiernutzung und Fleischkonsum zu einer umstrittenen Praxis werden konnten. Erst eine Analyse der Genese dieser moralischen Problematisierung ermöglicht ein Verständnis der komplexen soziokulturellen Hintergründe jener Dissonanz, die in der Sozialpsychologie unter dem Schlagwort des »Fleischparadoxes« untersucht wird. Die Geschichte dieser Problematisierung wird in vier Schritten nachvollzogen: 1) Zunächst wird argumentiert, dass das Auftreten des Paradoxes vor dem Hintergrund von Spannungen und Verschiebungen innerhalb des spezifisch modernen Diskurses über die Mensch-Tier-Differenz verstanden werden muss. Im Anschluss an Philippe Descola wird gezeigt, dass das Fleischparadox keinen grundsätzlichen ontologischen Bruch anzeigt, sondern mit sich verschärfenden Konflikten innerhalb der modernen naturalistischen Weltsicht einhergeht. Ergänzt wird dies durch Argumente Gesa Lindemanns, die auf den konstitutiven wie umkämpften Stellenwert der Tier-Mensch-Grenze für die Konzeption sowohl des modernen Individuums als auch der modernen Rechts-, Moral- und Gewaltordnung verweist. 2) In einem zweiten Schritt werden die zunehmenden Spannungen an der Tier-Mensch-Grenze mit Norbert Eliasʼ Theorie des Zivilisationsprozesses verknüpft. Eine solche Verknüpfung hat den Vorteil, dass die Veränderungen im Mensch-Tier-Verhältnis auf ein breites Spektrum historischer makro- und mikrosozialer Transformationen zurückgeführt werden können. Mit Elias lässt sich die wachsende affektive Aversion gegenüber Gewalt im Allgemeinen, aber auch die Verlagerung der Fleischproduktion »hinter die Kulissen« verstehen. Zugleich kann durch die Verortung der Zivilisationsdynamik in einem spezifischen sozialontologischen Rahmen der im Hinblick auf Elias vorgebrachte Ethnozentrismusvorwurf umgangen werden. 3) In einem dritten Schritt werden Transformationen der Wirtschaftsstruktur und die mit ihnen verbundenen Veränderungen der Kontaktmuster zwischen Menschen und Tieren betrachtet. Im Zuge von Urbanisierung und Industrialisierung ging der Kontakt zu Nutz- und Wildtieren für viele Menschen deutlich zurück, während sich parallel die Heimtierhaltung verbreitete. Im Verein mit einem generellen Wandel des Naturverhältnisses ermöglichte dieser Prozess eine zuvor ungekannte Sensibilisierung gegenüber Tierleid. 4) Das Aufkommen der Tierschutz-, später auch der Tierrechtsbewegung, sowie von vegetarischen und veganen Lebensstilen kann schließlich als ein Ausdruck der ontologischen Spannungen und der wachsenden Sensibilisierung gegenüber Gewalt und Tierleid interpretiert werden, der jedoch nur durch Vorstellungen gesellschaftlicher Veränderbarkeit und politischer Gestaltbarkeit sowie durch die Entstehung demokratischer Öffentlichkeiten möglich wurde. Nach ihrer Konstituierung und organisationalen Verankerung konnten diese Protest- und Lebensstilbewegungen dann selbst Motor einer weiteren Sensibilisierung und Problematisierung von Tierleid und Fleischkonsum werden.

Meat can be considered as a regular or even integral part of the human diet, and it has been for around 2.5 million years. Our great ancestors, hominins, were the first ones who started consuming raw meat of animals by hunting down large mammals and cutting the remaining meat from their bones. The practice of cooking meat occurred around 800 000 years ago, along with the discovery of fire. This is how carnivorism started and then evolved millions of years later. Today, meat is associated with large agricultural farms and industries, bought in the supermarkets and consumed on dinner plates. We rarely think of it as an animal that was not so long ago breathing and walking. An ethical dilemma arises since unnecessary pain and suffering is caused towards living beings for our own consumption and nourishment, which can be avoided. Additionally, meat industries are one of the largest contributors to the emission of greenhouse gases, causing enhanced global warming. One could turn towards the naturalistic fallacy and argue that since animals eat other animals to keep the food web in a steady-state equilibrium, and since humans are animals who are part of the food chain, humans, therefore, have the right to consume animals. However, this argument then additionally justifies cannibalism and humans killing humans, and we view those as immoral acts. Is it ethical to raise animals in order to consume them? If not, are we then morally obligated to shift towards a plant-based diet?
        In this following essay, I will try to offer possible answers to these questions by highlighting arguments for both considering eating meat as an immoral, as well as moral act. I will argue whether or not animals have a moral status and whether or not they live a life worth living in factories.

This paper looks at the provocative nature of meat analogues, commonly referred to as "mock" or "faux" meats. It offers a consideration of the politics of naming and the textural aspirations to "meatiness," both of which position mock meats as vexatious foodstuffs.

This qualitative study explored the motivations of vegetarians by means of online ethnographic research with participants in an international message board. The researcher participated in discussions on the board, gathered responses to questions from 33 participants, and conducted follow-up e-mail interviews with eighteen of these participants. Respondents were predominantly from the US, Canada and the UK. Seventy per cent were female, and ages ranged from 14 to 53, with a median of 26 years. Data were analysed using a thematic approach. While this research found that health and the ethical treatment of animals were the main motivators for participants' vegetarianism, participants reported a range of commitments to environmental concerns, although in only one case was environmentalism a primary motivator for becoming a vegetarian. The data indicates that vegetarians may follow a trajectory, in which initial motivations are augmented over time by other reasons for sustaining or further restricting their diet.

La cuestión de la alimentación en su relación con la pureza y la religión es un tema muy antiguo ya existente en distintas tradiciones religiosas y filosóficas del mundo grecorromano. Su trasvase al cristianismo se produjo de forma más notable en la abstinencia de carne y otros alimentos en el caso de los ascetas y primeros monjes cristianos, que se apartaron del mundo y también de la dieta convencional de su época.
Las primeras reglas monásticas establecieron estrictas dietas vegetarianas, donde se descartaban la carne y el vino por los recelos que estos suscitaban entre los primeros ascetas. El principio establecido por el propio San Pablo marcó en gran parte los debates en torno a esta cuestión: “Bueno es no beber vino ni comer carne” (Rom. 14, 21).
Aunque la cuestión alimenticia no fue un tema tan importante para los cristianos en general, sí que fue un aspecto muy discutido y tratado en el seno de las primeras comunidades monacales y entre los ascetas, pues ciertos alimentos como la carne se relacionaron desde el principio con el exceso y la pasión que estos cristianos debían evitar a toda costa. El antiguo principio de “Ne quid nimis” (“nada en exceso”) fue el aplicado en las reglas monásticas que servirían después de base para las comunidades religiosas de la Antigüedad Tardía y la Edad Media y aunque algunos movimientos ascéticos apoyaban una abstinencia muy radical de muchos alimentos, lo que triunfó en el cristianismo posterior fue un planteamiento moderado de esta cuestión.

Even under the most optimistic scenarios for technological improvements in livestock efficiency, nine billion humans cannot continue to eat animals at the current and projected rates and avoid catastrophic environmental harms. In the end, the more animal products one consumes, the more destructive one’s diet is to the environment. Though important and morally relevant qualitative differences exist between industrial and non-industrial methods, given the present and projected size of the human population, the morality and sustainability of one’s diet are inversely related to the proportion of animals and animal products in one’s diet. Thus, if we are to ensure adequate food and water for all humans without exceeding the Earth’s capacity to support life, we must find the courage to address directly the morality of eating meat on an increasingly small planet.
(N.B. This essay was originally published as “Standing in Livestock’s ‘Long Shadow’: The Ethics of Eating Meat on a Small Planet.” It appears here with updated statistics with the permission of the publisher.)

The term vegetarian, meant as the choice of a diet without meat, is not so old. In fact it was used only after the formation of the Vegetarian Society in Ramsgate in 1847, despite two earlier written quotations in 1839 and 1842. Anyway, the choice of vegetarianism existed even before the definition and the fixation of the word itself. The purpose of this article is to focus on the 17th and 18th Centuries, without considering the – though interesting – previous period.

Traduit en français pour la première fois en 2016, l'essai La politique sexuelle de la viande : une théorie féministe critique végétarienne de Carol J. Adams s'est imposé, au cours des dernières décennies, comme ouvrage de référence des mouvements féministe et antispéciste, dont la thèse centrale est la suivante : Les animaux non-humains et les femmes se voient respectivement opprimés et invisibilisés par un même système patriarcal qui les pose comme objets de consommation. La politique sexuelle de la viande est un ouvrage de philosophie féministe qui se donne donc pour tâche de mettre en lumière l'intersectionnalité des oppressions vécues, notamment, par les femmes, les animaux nonhumains et les Noir.es, ainsi que les liens qu'entretiennent les valeurs patriarcales, telle la virilité masculine, avec la consommation de chair, à travers l'analyse de diverses représentations historiques, publicitaires et littéraires. La viande comme nourriture virile Tout d'abord, Adams débute son ouvrage en s'intéressant à l'association ayant été faite, historiquement, entre la consommation de ______________ * L'auteure est étudiante au baccalauréat en philosophie (Université de Montréal).

Taking an exploration into the gendered politics of food, this dissertation interrogates the intimate and complex relationship between gender and food consumption, a relationship which at first glance seems to be trivial and frivolous, but is in fact a significant embodied, political, and cultural practice. It argues that food consumption is an important, embodied practice through which masculinities are disciplined and controlled. Furthermore, it is shown that food consumption (re)produces more broadly assumptions about gender as something that is natural, and essential. It argues that what we eat not only (re)produces gendered binaries, but it is also framed by normalizing discourses of class, race, and sexuality that mask over inequalities and render particular identities invisible. Using three focus groups of both vegetarian and non-vegetarian men, I will argue that vegetarian masculinities simultaneously reinforce and destabilize discourses of normative masculinity which are entirely contextual. In doing this, this dissertation offers an original contribution and an exploration into the everyday, embodied practices in which a group of vegetarian men negotiate normative masculinity.  It will consider the political salience of consuming particular foods, in particular places and raise questions about the intersections of food, gender, race, class, and sexuality. Importantly, I hope to open up a space for further discussion around the sexual politics of food, an area that until now has been given modest attention by feminist scholars.

This report includes findings from online surveys tracking the dietary habits, goals, perceived barriers, and motivators for participants in seven reduction and vegan campaigns in the UK over a six-month period. This includes the largest sample of meat reducers, pescatarians, vegetarians, and vegans (veg*ns) in any research project to date (n=1,587) and also includes findings from participant focus groups (n=33) and interviews with campaign staff members (n=13).

This essay refers to 'attributes' of the Absolute and shows how they are reflected in specific facets of contemplative asceticism and renunciation and that this is the way to embody the Absolute in this world.  It attempts to establish contemplative asceticism and renunciation 'a priori', in a way, directly on the basis of metaphysical and spiritual facts and the nature of the One, without recourse to external authorities or traditions.

The greenhouse gas (GHG) emissions embodied in 66 different food categories together with self-reported dietary information are used to show how consumer choices surrounding food might lead to reductions in food-related GHG emissions. The current UK-average diet is found to embody 8.8 kg CO2e person−1 day−1. This figure includes both food eaten and food wasted (post-purchase). By far the largest potential reduction in GHG emissions is achieved by eliminating meat from the diet (35% reduction), followed by changing from carbon-intensive lamb and beef to less carbon-intensive pork and chicken (18% reduction). Cutting out all avoidable waste delivers an emissions saving of 12%. Not eating foods grown in hot-houses or air-freighted to the UK offers a 5% reduction in emissions. We show how combinations of consumer actions can easily lead to reductions of 25% in food related GHG emissions. If such changes were adopted by the entire UK population this would be equivalent to a 71% reduction...

This essay shows and discusses that, exactly contrary to what the world thinks, worldly and bodily and sensual pleasures and desires and pursuits are actually pain and misery and deprivation, and celibate, vegetarian, teetotalling contemplative asceticism and renunciation is pleasure and happiness and sufficiency.

This essay advocates global vegetarian diet. Firstly, seven personal health benefits and four global benefits of vegetarian dinners are specified to enrich the entire globe, and then, secondly, I explore concretely how to overcome internal hurdle and external hurdle, so as to effectively propagate vegetarian dinners throughout the world. Everyone wins, including animals!

GİRİŞ 1950lerden sonra başlayan küreselleşme hareketlerinin sonucunda yeni toplumsal hareketler denilen feminist hareketler, etnik kökenli hareketler, hayvan hakları hareketleri vs. başlamıştır. Bunlar eski toplumsal hareketler dediğimiz hareketlerden bazı yönleriyle ayrılır. Bu çalışmamda hayvan hakları hareketlerinin uzantısı olduğuna inandığım veganlığı ve vejetaryenliği inceledim. Alan olarak da Beyoğlu, Galata, Karaköy ve Kadıköy'deki bazı vegan-vejetaryen kafeleri kullandım. Amacım son 20 yıldır ortaya çıktığını bildiğim fakat son 2 yılda asıl görünürlüğünü kazanan bu mekanların artmasındaki nedenleri incelemekti. Bu artış dıştan görünüş olarak yemek kültürlerinin değişmesi olarak beliriyordu, ben bunun altındaki toplumsal, siyasal dinamikleri inceledim. Küreselleşmenin bireylerin hayatına en büyük yansımalarından biri elbette iletişim ağının son derece gelişmesi. İstanbul ise bu ağın Türkiye için merkezinde yer alıyor. Hem konumu hem tarihi hem de insan çeşitliliği olarak iletişim merkezi olmak için oldukça müsait. Vegan felsefenin doğuş yeri her ne kadar şiddetsizliği felsefe edinmiş Doğu toprakları olsa da, ülkemize tıpkı çay gibi memleketinden değil, onu yaygınlaştıran Batı ile girmiştir. Vegan kafelerin tümünü de aynı şekilde-1 örnek hariç-Batı ile iletişimin en yoğun olduğu İstanbul'da görüyoruz. Yemek yemek hiçbir zaman sadece biyolojik bir eylem olmamıştır. Besinlerin üretilmesinden toplanmasına tüketilmesine kadar tüm evreler kültürün birer yansımasıdır. Yediğimiz yiyecekler kültürümüzün bütünleyici unsurlarıdır. Domuz yememek İslam ve Yahudi kültürünün parçası, kebap yemek Doğu kültürünün, şükran günlerinde hindi yemek Hıristiyan kültürünün vs. İnsanın bulunduğu bölgenin dini, inanışı, o coğrafyada yetişen bitkiler, yetiştirilen hayvanlar, bölgenin ekonomisi hepsi farklı farklıdır ve hepsi o toplumun yeme içme kültürünü etkiler. Doğduğumuzdan beri belli bir yemek kültürünün içine doğarız ve bu aslında kolay kolay değişmez. İşte tam da bu noktada bunu değiştiren insanların varlığını görüyoruz. Bunlar vegan/vejetaryen bir kültürün içine doğmayan, ailesi ya da herhangi bir akrabasının böyle bir eğilimi olmayan insanlar. Kendi verdikleri kararlarla, araştırarak, iletişim kurarak bu karara varan vegan/vejetaryen bireyler. Hatta belki de kültüre bir karşı çıkıştır bu, var olanı kabul etmemek. Bu reddedişi, "başka türlü hayatların" hatta özelde "başka türlü bir beslenmenin" olduğunu görmeyi gelişen iletişim teknolojilerine borçluyuz.

A B S T R A C T The article discuses the fundamental characteristics of vegetarianism as a heterogeneous and controversial practice, and tries to asses its scope in contemporary Western world. In the central part it presents the main results of the empirical study of vegetarianism and its perceptions on a representative sample of adult residents of the two largest cities in Slovenia, Ljubljana and Maribor. On this basis, the author proposes a more comprehensive design of quantitative and qualitative research on social aspects of vegetarianism and responses to it.

El objetivo de la presente comunicación es señalar la importancia de la aparición de estos hábitos alimenticios de una parte de la población de manera que se fomente la reflexión sobre la influencia de los mismos a la práctica de actividad física y deporte y el mantenimiento de una vida saludable y aportar una serie de indicaciones en relación a la investigación y la docencia en el campo de la educación física y deportiva. En primer lugar se presentan los conceptos relacionados con la corriente vegetariana y vegana y su desarrollo desde la perspectiva sociocultural, después se ofrecen datos sobre el número estimado de personas que siguen dietas vegetarianas/veganas o se interesan por las mismas, a continuación se presentan algunas consideraciones sobre la influencia de las dietas vegetariana y veganas en la práctica de actividad física y deportiva y en la salud, y, por último, se señalan posibles implicaciones para la investigación y formación en la actividad física y el deporte.

Esta obra revolucionaria explora por qué en nuestra cultura nos mostramos tan dispuestos a comer algunos animales mientras que ni se nos pasa por la cabeza comernos a otros. Melanie Joy, psicóloga social, afirma que este fenómeno se explica por un proceso de negación. Hacemos caso omiso de los hechos: de la capacidad de conciencia de los animales, de su capacidad para sentir dolor, de las crueles prácticas ganaderas, de que no necesitamos comer carne y de que, por lo general, sin ella viviríamos más y mejor.

"At eight times the size of the human population, livestock cast a very long shadow indeed. A primary contribution of this essay is to provide a survey of the human and environmental impacts of livestock production. We will find that, considering both the direct and indirect effects, the overconsumption of animal meat is now a (if not the) leading cause of or contributor to both malnourishment and obesity, chronic disease, antibiotic resistance, and the spread of infectious disease; the livestock sector may now be the single greatest source of freshwater use and pollution, the leading cause of rainforest deforestation, and the driving force behind spiraling species extinction; finally, livestock production is among the largest sectoral sources of greenhouse gas emissions contributing to global climate change.

Recognizing the inefficient and environmentally destructive nature of intensive livestock production, this essay will consider various solutions being proposed to “shrink” livestock’s long shadow, including “technical” or “market” fixes, a transition to “new agrarian” methods, and the movement to a vegetarian or vegan diet. Though important and morally relevant qualitative differences exist between industrial and non-industrial methods, this essay will conclude that, given the present and projected size of the human population, the morality and sustainability of one’s diet is inversely related to the proportion of animals and animal products one consumes."

Aristotele e Plutarco possono essere trattati come 'radici' del dibattito odierno sullo status degli animali? E' possibile parlare di 'specismo' in Aristotele? L'animalismo plutarcheo è equiparabile a quello contemporaneo? Di questo e di altro si parla nel volume "L'anima degli animali", curato da Pietro Li Causi e Roberto Pomelli. Il power point qui caricato presenta una selezione di brani proposti e discussi, in occasione della presentazione del libro avuta luogo in data 11. 12. 2015, con i docenti e gli studenti del Liceo Classico "G. Meli" di Palermo.

This paper broadly traces developing attitudes towards in-vitro and other alternative meats within science fiction, from their utopian origins in the nineteenth century to their overwhelmingly dystopian and “neocarnist” depictions in post-twentieth-century literature and culture.

En los últimos años se han observado cambios en los hábitos de consumo y nutricionales adoptando dietas vegetarianas, en su totalidad o en parte, los popularmente denominados flexi vegetarianos, o veganas. El surgimiento de estas tendencias y prácticas influyen en el ámbito social, político, cultural, económico y, por ende, en el campo educativo y académico. En este caso nos centramos en el ámbito de la educación física y el deporte escolar, dentro de la educación obligatoria, no obligatoria y universitaria y en el ámbito de la investigación académica. El objetivo del presente artículo es señalar la importancia de la aparición de estos hábitos alimenticios vegetarianos y veganos, lo que implica una relación del sujeto con el medio, y reflexionar sobre la adecuación de los mismos a la práctica de actividad física y deporte escolar, que nos permita aportar una serie de indicaciones con relación a la investigación y la docencia. En primer lugar, se presentan los conceptos relacionados con la corriente vegetariana y vegana. Después se ofrecen datos sobre el número estimado de personas que siguen dietas vegetarianas/veganas o se interesan por las mismas en el resto del mundo y en Ecuador; a continuación se ofrece una panorámica sobre la influencia de las dietas vegetariana y veganas en la práctica de actividad física y deportiva y en la salud para pasar a la introducción de la importancia de entender el vegetarianismo/veganismo desde la perspectiva sociocultural, y, por último, se señalan posibles implicaciones para la educación y la investigación en la actividad física y el deporte desde la producción científica y la realidad educativa del Ecuador.

Since Uber's founding in 2009, individuals associated with Uber have engaged in (or been accused of engaging in) numerous categories of corporate malfeasance: failure to protect data privacy, theft of trade secrets, sexual misconduct (including sexual assault and sexual harassment), lack of worker safety, lack of consumer safety, and racial discrimination. Thus, Uber is a good test case for the question of whether corporate behavior can provide moral justification for a boycott. More specifically, an examination of the 2017 #deleteUber controversy will invite the reader to consider questions such as the following: When is a personal boycott morally justified, and when (if ever) is a personal boycott morally obligatory? How are personal boycotts related to larger-scale organized boycotts? What are the factors that make an organized boycott morally justified (or unjustified)? Is there a sound argument for the conclusion that we should #deleteUber?

Abstract
Peter Singer argues, on consequentialist grounds, that individuals ought to be vegetarian. Many have pressed, in response, a causal impotence objection to Singer’s argument: any individual person’s refraining from purchasing and consuming animal products will not have an important effect on contemporary farming practices. In this paper, I sketch a Singer-inspired consequentialist argument for vegetarianism that avoids this objection. The basic idea is that, for agents who are aware of the origins of their food, continuing to consume animal products is morally bad because it leads to not appropriately disvaluing the origins of their food. That is a morally bad outcome that can be avoided by becoming vegetarian.