By John Coveney
Nutrition, Morals and which means examines our have to self-discipline our wishes, our appetites and our pleasures on the desk. notwithstanding, rather than seeing this self-discipline as dominant or oppressive it argues rationalisation of enjoyment performs a good position in our lives, permitting us to raised comprehend who we are.The e-book starts via exploring the best way that issues 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 subsequent chapters speak about how medical wisdom approximately meals was once built out of philosophical and spiritual matters approximately indulgence and extra in 18th and nineteenth Century Europe. ultimately, through the use of learn amassed from in-depth interviews with households, the final part makes a speciality of the social employer of foodstuff 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, particularly for children.Food, Morals and that means may be crucial interpreting for these learning meals, public overall healthiness, sociology of future health and sickness and sociology of the body.Key Features:^l * wellbeing and fitness sociology is a quickly transforming into topic region
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Extra info for Food, Morals and Meaning: The Pleasure and Anxiety of Eating
Conclusion This chapter has examined Foucault’s work on the formation of the modern subject. We can now appreciate the constitution of the ‘empirico-transcendental doublet’, the development of which Foucault highlights in his early work. It is a subject which knows and understands itself as an object through technologies of knowledge/power and one which knows itself through technologies of the self on the self via ethical practices. In bringing these ideas to bear on food choice, we should note that links between Foucault’s work and Western dietary regimes have been posited by 16 Foucault, discourse, power and the subject Turner.
The descriptions used in this chapter will roughly follow the examinations undertaken by Foucault when he looked at ‘sexuality’ at different historical moments (Foucault, 1988a; 1990b; 1992b). For example, Foucault’s project on the history of sexuality examined practices in ancient Greece and Imperial Rome over a period covering the fourth century BC to the second century AD. And in Foucault’s work written up in ‘The technologies of the self’ (Foucault, 1988a) he refers to a later period, up to the fourth and fifth centuries of the Roman Empire.
Fasting and austerity with respect to food were practised by the Epicureans and the Stoics as a way of showing how they could prepare and train themselves in the face of certain privations, and to illustrate that one had complete control of oneself (Foucault, 1986: 358). One was indeed one’s own master. Through Foucault we have, then, an understanding of conduct around food, medicine and health in ancient history which is so different from that of today. Foucault refers to the concerns for the ancients about diet – as opposed to concerns about sex – in order to emphasise the sheer difference with that of ‘modern souls’.