In recent years vegetarian diets have increased in popularity. Thanks in part to their low energy density and high nutrient density, they are used as preventive treatments for commonly occurring diseases. The aim of this study was to demonstrate whether vegetarianism is consistent with the principles of good nutrition and the type of vegetarian diet that is closest to the traditional model of nutrition. Based on surveys and a review of the literature, it is concluded that the most similar model to a mixed diet is a lacto-ovovegetarian diet. Vegetarian diets are able to provide the body with essential nutrients if they are based on the proper selection of plant products and the use of some animal products, such as milk and eggs. An exception is the strictly vegetarian diet (e.g. veganism), which is not recommended by nutritionists.
This is the first Polish translation of Porphyry’s of Tyre text done by Ewa Osek. Except for the translation, the book contains the Greek text, a comprehensive introduction to the content of the work, a description of manuscripts and editions, as well as extensive and comprehensive comments on the translated text. Appendix and indexes are also included in the book.
The article presents the origins and the early years of vegetarianism in Russia, as well as its turbulent development at the turn of the twentieth cen-tury, whilst taking into account the peculiarities of the Orthodox religious cul-ture and culinary customs. The author argues that strict fasting and the postu-lation of modest eating promoted the spread of the new fashion in Russian society.
Originally published by Granta in 1995, the essay "Meat Country" by John Maxwell Coetzee is a starting point to think about human-animal relations in the context of food culture. Written by Coeztee during his stay in Austin, Texas, the essay explores American obsession with meat and the likelihood of vegetarianism to become a universal diet.
PL
Artykuł "Kraina Mięsa" jest pierwszym polskim tłumaczeniem eseju Johna Maxwella Coetzee'go "Meat Country" opublikowanego w 1995 roku przez czasopisma Granta.
This paper outlines some characteristic manifestations of tolerance in Buddhism. Buddhism postulates peaceful coexistence of different religions on the same territory under the state protection. Tolerance in Buddhism has both theoretical and practical aspects. 1. Supporting by Buddhist absolute rulers not only their own, Buddhist religion, but also other ones, including those maintained to be harmful. 2. Treatment of other religions as manifestations of one’s religion. 3. Including practices of other religions into Buddhist practice. 4. Including practices of other Buddhist schools into the practice of one’s own lineage of transmission. 5. Reluctant authorization of death penalties ever for most serious crimes 6. State ban on tortures. 7. Wildlife protection in a broad sense. 8. Ban on vivisection, death penalty and constraint of vegetarianism 9. Abolition of national army.
The image of the historical athlete who enters the ancient Greek stadium is a perfect medium for clarifying the conceptual philosopher’s liberation from material bonds and ascent to the higher causal order in Porphyry’s On the Abstinence from Eating Flesh. The image is emphasized when Porphyry prescribes the practice of vegetarianism and immaterial sacrifice for the conceptual philosopher’s preparation for the specific ‘contest’of freeing from material concerns such as food and sacrifice and eventual transformation in to the as the priest of the Highest God.
EN
The image of the historical athlete who enters the ancient Greek stadium is a perfect medium for clarifying the conceptual philosopher’s liberation from material bonds and ascent to the higher causal order in Porphyry’s On the Abstinence from Eating Flesh. The image is emphasized when Porphyry prescribes the practice of vegetarianism and immaterial sacrifice for the conceptual philosopher’s preparation for the specific ‘contest’ of freeing from material concerns such as food and sacrifice and eventual transformation in to the as the priest of the Highest God.
This article presents the increasingly popular phenomenon of vegetarianism from the perspective of moral theology. After synthetically describing the different types of vegetarianism, this study identified what motivates people to refrain from the consumption of meat and animal products. Vegetarians’ sensitivity to the fate of livestock as well as their ascetic motivations do not incite any moral objections, but rather can be considered a moral ideal. Responsibly practicing vegetarianism poses no threats to human health. The main objections to vegetarianism pertain to the ideologies and doctrines that motivate people to practice it; for, these ideologies oppose a Christian understanding of creation.
PL
Celem niniejszego artykułu było zaprezentowanie coraz popularniejszego zjawiska wegetarianizmu z perspektywy teologii moralnej. Po syntetycznym opisaniu jego rodzajów dokonano charakterystyki motywacji, które leżą u podstaw rezygnacji ze spożywania produktów pochodzenia zwierzęcego. Zastrzeżeń moralnych nie budzą decyzje argumentowane pragnieniem ascezy i wrażliwością na los zwierząt gospodarskich. Mogą być one wręcz uznane za ideał moralny. Odpowiedzialne praktykowanie wegetarianizmu nie stanowi także poważnego zagrożenia dla zdrowia człowieka. Istotne obiekcje należy jednak skierować pod adresem wegetarianizmu motywowanego ideologicznie czy doktrynalnie. W swoich podstawach jest on bowiem sprzeczny z chrześcijańską wizją stworzenia.
The article is a reductio ad absurdum of assumptions which are shared by a largenumber of followers of the animal welfare movement and utilitarianism. I arguethat even if we accept the main ethical arguments for a negative moral assessmentof eating meat we should not promote vegetarianism but rather beefism (eating onlymeat from beef cattle). I also argue that some forms of vegetarianism, i.e. ichtivegetarianism,can be much more morally worse than normal meat diet. In order to justifythese thesis I show that there are significant moral differences in the consumptionof animal products from different species.
Nutritional choices are affected by culture, tradition and above all by the narrative we adopt for human history. The article gives an overview of the (pseudo)scientific beliefs, psychological factors and ethical orientations that affect nutritional choices. Among the various food theories today, great importance is given, for example, to the so-called Paleolithic diet, which consists of proposing a dietary model based on blood groups, which are assumed to have developed throughout different periods of the natural evolution of Homo sapiens, which were characterized by peculiar alimentary regimes. Moreover, psychological determinant drivers affect food choices and could lead to pathological eating behaviors (e.g., anorexia, overeating, binge eating). Finally, the ethical aspects of nutrition are closely correlated to vegetarianism, which in turn embraces an anti-speciesist thinking and recognizes the need for humans not to inflict unnecessary suffering on animals. Vegetarianism, anti-speciesism and ecologism often represent different aspects of the same issue: a lifestyle that testifies the need for a change in traditional paradigms, in the interest of humankind and the future of life on our planet.
The paper is to compare two parallel passages: Origen Contra Celsum VIII 30 and Porphyry De abstinentia II 42-43, which both concern meat-eating demonized as “demons’ feast”, and to inquire into a cause of this parallelism. The cause was a closest personal relationship between Origen and Porphyry in the years A.D. 244-249, as well as their indebtedness in a common source, hypothetically, Origen the Egyptian who published his treatise De daemonibus before A.D. 253.
The article presents Wincenty Lutoslawski (1863–1954), who, by his actions, contributed to the propagation of the ‘Lebensreform’ diet in Poland. His activities are painted against the background of a brief characterisation of the structure of the Polish ‘Lebensreform’ movement. Lutosławski promoted the vegetarian diet, understood as a lifestyle subject to the rules of abstinence. The article reconstructs the sources from which the philosopher drew his knowledge on the subject of vegetarian food and discusses his views on the importance of a meatless diet not only for the preservation of physical health but, above all, for the spiritual development of man. It also shows how the philosopher propagated these recommendations in a programmatic way and how his followers gathered in the Eleusis Society applied these recommendations.
PL
W artykule przedstawiono postać Wincentego Lutosławskiego (1863–1954), który swoimi działaniami przyczynił się do upowszechniania w Polsce diety jarskiej. Tłem dla rozważań jest krótka charakterystyka struktury polskiego nurtu Lebensreform. W tym kontekście ukazano działalność Lutosławskiego w zakresie promocji diety jarskiej rozumianej jako styl życia poddanego regułom wstrzemięźliwości. W artykule zrekonstruowano źródła, z których filozof czerpał wiedzę na temat jarstwa, omówiono jego poglądy na znaczenie diety bezmięsnej nie tylko dla zachowania zdrowia fizycznego, ale przede wszystkim dla rozwoju duchowego człowieka. Pokazano także, w jaki sposób wskazania te filozof w sposób programowy upowszechniał i jak były one stosowane przez jego zwolenników skupionych w Stowarzyszeniu Eleusis.
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