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Tristram Stuart

The Bloodless Revolution: Radical Vegetarians and the Discovery of India

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In the 1600s, European travellers discovered Indian vegetarianism. Western culture was changed forever…
When early travellers returned from India with news of the country’s vegetarians, they triggered a crisis in the European conscience. This panoramic tale recounts the explosive results of an enduring cultural exchange between East and West and tells of puritanical insurgents, Hinduphiles, scientists and philosophers who embraced a radical agenda of reform. These visionaries dissented from the entrenched custom of meat-eating, and sought to overthrow a rapacious consumer society. Their legacy is apparent even today.
‘The Bloodless Revolution’ is a grand history made up by interlocking biographies of extraordinary figures, from the English Civil War to the era of Romanticism and beyond. It is filled with stories of spectacular adventure in India and subversive scientific controversies carved out in a Europe at the dawn of the modern age. Accounts of Thomas Tryon's Hindu vegetarian society in 17th-century London are echoed by later ‘British Brahmins’ such as John Zephaniah Holwell, once Governor of Calcutta, who concocted his own half-Hindu, half-Christian religion. Whilst Revolution raged in France, East India Company men John Stewart and John Oswald returned home armed to the teeth with the animal-friendly tenets of Hinduism. Dr George Cheyne, situated at the heart of Enlightenment medicine, brought scientific clout to the movement, converting some of London’s leading lights to his ‘milk and seed’ diet. From divergent perspectives, Descartes, Rousseau, Voltaire and Shelley all questioned whether it was right to eat meat. Society’s foremost thinkers engaged in the debate and their challenge to mainstream assumptions sowed the seeds of modern ecological consciousness.
This stunning debut is a rich cornucopia of 17th- and 18th-century travel, adventure, radical politics, literature and philosophy. Reaching forward into the 20th-century with the vegetarian ideologies of Hitler and Gandhi, it sheds surprising light on values still central to modern society.
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1.077 páginas impresas
Año de publicación
2012
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  • Soliloquios Literarioscompartió una citahace 5 años
    Bacon did not challenge the universally accepted doctrine that man had rightful dominion over nature; indeed, he held this as his philosophical paradigm. But Bacon did argue that man’s power over creation carried an important caveat: ‘There is implanted in man by nature,’ he wrote in The Advancement and Proficience of Learning (1605), ‘a noble and excellent Affection of Piety [pity] and compassion, which extends it selfe even to bruit creatures’. God had given man dominion, but He had also encoded him with a sentiment of compassion which moderated his behaviour to animals. Only ‘contracted & degenerate minds’, said Bacon, failed to heed the edict encapsulated in the biblical book of Proverbs, ‘A Just man is mercifull to the life of his Beast’ (Proverbs 12:10).
  • Soliloquios Literarioscompartió una citahace 5 años
    His motive for doing so was partly fuelled by the desire to find an equivalent in Judaeo-Christianity of the laws of humanity that he identified in other cultures. In doing this, he pushed forward one final major philosophical development which was to transform thinking in the seventeenth and eighteenth centuries: that Western and Eastern cultures shared close moral affinities regardless of their religious differences. This had roots in the medieval and Renaissance idea of the ‘virtuous gentile’, but it took on greater prominence and complexity as travellers had increasing opportunities to observe foreign cultures first hand. Bacon dubiously claimed that the Mosaic law against eating blood, found in Genesis, Leviticus and Deuteronomy, was Moses’ counterpart of laws found all over the world that enforced mercy to animals: ‘even in the sect of the Esseans and Pythagoreans, they altogither abstain’d from eating Flesh; which to this day is observed by an inviolate superstition, by many of the Easterne people under the Mogol.’ The law of pity, Bacon concluded, was not just a Jewish law, it was embedded in human nature, so it was little surprise to find that diverse religions enforced it.
  • Soliloquios Literarioscompartió una citahace 5 años
    He cast doubt over the vegetarianism of the early patriarchs by pointing out that God gave Adam and Eve animal skins to wear when he ejected them from Eden’s balmy realm, and that ever since the time of Cain and Abel people had sacrificed animals. But even if they didn’t eat the animals they sacrificed, he stressed, the important point was that God did eventually give ‘to man the free use of flesh, so that we might not eat it with a doubtful and trembling conscience’. Anyone who thought mankind should be vegetarian was being blasphemously ungrateful for God’s generosity. He had one message for such hyper-scrupulous quibblers: shut up and eat up

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