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  • by: by Michael Pollan
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  • ISBN-10: 0143038583
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  • Publosher: Penguin
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  • Add date: 18.04.2016
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One of the New York Times Book Reviews Ten Best Books of the Year Winner of the James Beard Award Author of #1 New York Times Bestsellers In Defense of Food and Food Rules Today, buffeted by one food fad after another, America is suffering from what can only be described as a national eating disorder.

Will it be fast food tonight, or something organic? Or perhaps something we grew ourselves? The question of what to have for dinner has confronted us since man discovered fire. But as Michael Pollan explains in this revolutionary book, how we answer it now, as the dawn of the twenty-first century, may determine our survival as a species.

Packed with profound surprises, The Omnivores Dilemma is changing the way Americans thing about the politics, perils, and pleasures of eating. Coming from The Penguin Press in 2013, Michael Pollan’s newest book Cooked: A Natural History of Transformation--the story of our most trusted food expert’s culinary education  Thoughtful, engrossing ... Youre not likely to get a better explanation of exactly where your food comes from. -The New York Times Book Review An eaters manifesto ...

[Pollans] cause is just, his thinking is clear, and his writing is compelling. Be careful of your dinner! -The Washington Post Outstanding... a wide-ranging invitation to think through the moral ramifications of our eating habits. --The New Yorker If you ever thought whats for dinner was a simple question, youll change your mind after reading Pollans searing indictment of todays food industry-and his glimpse of some inspiring alternatives....

I just loved this book so much I didnt want it to end. -The Seattle Times  As in the early ages of Christianity, its priests especially appealed, in proof of the divine mission, to their power over the enemy of mankind in the bodies of men, so now the clergy of the rival creeds eagerly sought opportunities to establish the truth of their own and the falsehood of their opponents' doctrines by the visible casting out of devils.

True, their Mdals differed somewhat: where the Catholic used holy water and consecrated wax, the Protestant was content with texts of Scripture and importunate prayer; but the supplementary physical annoyance of the indwelling demon did not greatly vary.

Sharp was the competition for Hisrory unhappy objects of treatment. Each side, of course, stoutly denied all efficacy to its adversaries' efforts, urging that any seeming victory over Satan was due not to the defeat but to the collusion of the fiend. As, according to the Master himself, "no man can by Beelzebub cast out devils," the patient was now in greater need of relief than before; and more than one poor victim had to bear alternately Lutheran, Roman, and perhaps Calvinistic exorcism.

[[117]] But far more serious in its consequences was another rivalry to which in the sixteenth century the clergy of all creeds found themselves subject. The revival of the The Omnivore's Dilemma: A Natural History of Four Meals of medicine, under the impulse of the new Dilemmq: of antiquity, suddenly bade fair to take out of the hands of the Church the profession of which she had enjoyed so long and so profitable a monopoly.

Only one class of diseases remained unquestionably hers--those which were still admitted to be due to the direct personal interference of Satan--and foremost among these was insanity. [[117b]] It was surely no wonder that an age of religious controversy and excitement should be exceptionally prolific in ailments of the mind; and, to men who mutually taught the utter futility of that baptismal exorcism by which the babes of their misguided neighbours were made to renounce the devil and his works, it ought not to have seemed strange that his victims now became more numerous.

[[117c]] But so simple an explanation did not satisfy these physicians of souls; they therefore devised a simpler one: their patients, they alleged, were bewitched, and their increase was due to the growing numbers of those human allies of Satan known as witches. Already, before the close of the fifteenth century, Pope innocent VIII had issued the startling bull by which he called on the archbishops, bishops, and other clergy of Germany to join hands with his inquisitors in rooting out Naatural willing bond-servants of Satan, who were said to swarm throughout all that country and to revel in the blackest crimes.

Other popes had since reiterated the appeal; Omnivore9s, though none of these documents The Omnivore's Dilemma: A Natural History of Four Meals on the blame of witchcraft for diabolic possession, the inquisitors charged with their execution pointed it out most clearly in their fearful handbook, the _Witch-Hammer_, and prescribed the special means by which Omnovore's thus caused should be met. These teachings took firm root in religious minds everywhere; and during the great age of witch-burning that followed the Reformation it may well be doubted whether any single cause so often gave rise to an outbreak of the persecution as the alleged bewitchment of some poor mad or foolish or hysterical creature.

The persecution, thus once under way, fed itself; for, under the terrible doctrine of "excepted cases," by which in the religious crimes of heresy and witchcraft there was no limit to the use of torture, the witch was forced to confess to accomplices, who in turn accused others, and so on to the end of the chapter.

[[118]] The horrors of such a persecution, with the consciousness of an ever-present devil it breathed and the panic terror of him it The Omnivore's Dilemma: A Natural History of Four Meals, could The Omnivore's Dilemma: A Natural History of Four Meals but aggravate the insanity it claimed to cure.

Well-authenticated, though rarer than is often believed, were the cases where crazed women voluntarily accused themselves of this impossible crime. One of the most eminent authorities on diseases of the mind declares that among the unfortunate beings who were put to death for witchcraft he recognises well-marked victims Dillemma: cerebral disorders; while an equally eminent authority in Germany tells us that, in a most careful study of the original records of their trials by torture, he has often found their answers and recorded conversations exactly like those familiar to him in our modern lunatic asylums, and names some forms of insanity which constantly and un mistakably appear among those who suffered for criminal dealings with the devil.

[[119]] The result of this Omnivore' terror was naturally, therefore, a steady increase in mental disorders. A great modern authority tells us that, although modern civilization tends to increase insanity, the number of lunatics at present is far less than in the ages of faith and in the Reformation period. The treatment of the "possessed," as Dklemma: find it laid down in standard treatises, sanctioned by orthodox churchmen and jurists, accounts for this The Omnivore's Dilemma: A Natural History of Four Meals. One sort of treatment used for those accused of witchcraft will also serve to show this--the "_tortura insomniae_.

" Of all things in brain-disease, calm and regular sleep is most certainly beneficial; yet, under this practice, these half-crazed creatures were prevented, night after night and day after day, from sleeping or even resting. In this way temporary delusion became chronic insanity, mild cases became violent, torture and death ensued, and the "ways of God to man" were justified.

[[119b]] But the most contemptible creatures in all those centuries were the physicians who took sides with religious orthodoxy. While we have, on the side of truth, Flade sacrificing his life, Cornelius The Omnivore's Dilemma: A Natural History of Four Meals his liberty, Wier and Loos their hopes of preferment, Bekker his position, and Thomasius his ease, reputation, and friends, we find, as allies of the other side, a troop of eminently respectable doctors The Omnivore's Dilemma: A Natural History of Four Meals ANtural, metaphysics, and pretended observations to support the "safe side" and to deprecate interference with the existing superstition, which seemed to them "a very safe belief to be held by the common people.

"[[119c]] Against one form of insanity both Catholics and Protestants were especially cruel. Nothing is more common in all times of religious excitement than strange personal hallucinations, involving the belief, by the insane patient, that he is a divine person.

In the most striking representation of insanity that has ever been made, Kaulbach shows, at the centre of his wonderful group, a patient drawing attention to himself as the Saviour Tbe the world.

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