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"Exotic Appetites" is a far-reaching exploration of what Lisa
Heldke calls "food adventuring": the passion, fashion and pursuit
of experimentation with ethnic foods. The aim of Heldke's critique
is to expose and explore the colonialist attitudes embedded in our
everyday relationship and approach to foreign foods. "Exotic
Appetites" brings to the table the critical literatures in
postcolonialism, critical race theory, and feminism in a
provocative and lively discussion of eating and "ethnic" cuisine.
Chapters look closely at the meanings and implications involved in
the quest for unusual restaurants and exotic dishes, related
restaurant reviews and dining guides, and ethnic cookbooks.
This book is a far-reaching exploration of what the Heldke calls 'food adventuring': the passion, fashion and pursuit of the experimentation with ethnic foods. Exotic Appetites brings to the table the critical literatures on colonialism and anticolonialism, on racism and antiracism, and on feminist theory, in a provocative discussion of eating and 'ethnic' food. Chapters examine the meanings and socio-political implications involved in the quest for new and interesting restaurants and exotic dishes, restaurant reviews and dining guides and ethnic cookbooks.
The Atkins diet has transformed the lives of millions of people,
revolutionizing grocery store shelves, restaurant menus, and
dinner-table conversations. But there are questions beyond its
efficacy and longevity. Is the Atkins diet a new wrinkle in
capitalist exploitation or a twisted expression of negative body
images? Is it a symbol of super-masculinity? Has the Atkins diet
really been around for centuries under other names? Can it increase
intelligence, or cause global warming and melt the polar ice caps?
How does Atkins fit into Kant’s conception of the moral life, or
Rousseau’s vision of a kinder, gentler human society? The Atkins
Diet and Philosophy wittily explores these and other pressing
questions in sixteen entertaining essays. Following the same fun,
readable approach as earlier volumes in this series, this book uses
philosophy to put the Atkins diet under the microscope, and uses
the Atkins diet to teach vital philosophical lessons for life.
The Center Must Not Hold: White Women Philosophers on the Whiteness
of Philosophy functions as a textual site where white women
philosophers engage boldly in critical acts of exploring ways of
naming and disrupting whiteness in terms of how it has defined the
conceptual field of philosophy. Within this text, white women
philosophers critique the field of philosophy for its complicity
with whiteness as a structure of power, as normative, and as
hegemonic. In this way, the authority of whiteness to define what
is philosophically worthy is seen as reinforcing forms of
philosophical narcissism and hegemony. Challenging the whiteness of
philosophy in terms of its hubristic tendencies, white women
philosophers within this text assert their alliance with people of
color who have been both marginalized within the field of
philosophy and have had their philosophical and intellectual
concerns and traditions dismissed as particularistic. Aware that
feminist praxis does not necessarily lead to anti-racist praxis,
the white women philosophers within this text refuse to telescope
as a site of critical inquiry one site of hegemony (sexism) over
another (racism). As such, the white women philosophers within this
text are conscious of the ways in which they are implicated in
perpetuating whiteness as a site of power within the domain of
philosophy. Framed within a philosophical space that values the
multiplicity of philosophical voices, and driven by a feminist
framework that valorizes de-centering locations of hegemony,
interdisciplinary dialogue, and transformative praxis, The Center
Must Not Hold refuses to allow the white center of philosophy to
masquerade as universal and given. The text de-centers various
epistemic and value orders that are predicated upon maintaining the
center of philosophy as white. The white women philosophers who
contribute to this text explore ethics, epistemology, aesthetics,
taste, the nature of a dilemma, questions of the secularity of
philosophy, perception, discipline-based values around how to
listen and argue, the crucial role that social location plays in
the continued ignorance about the reality of oppression and
privilege as these relate to the subtle forms of white valorization
and maintenance, and more. Those interested in critical race theory
and critical whiteness studies will appreciate how the contributors
have linked these areas of critical inquiry within the often
abstract domain of philosophy.
The Center Must Not Hold: White Women Philosophers on the Whiteness
of Philosophy functions as a textual site where white women
philosophers engage boldly in critical acts of exploring ways of
naming and disrupting whiteness in terms of how it has defined the
conceptual field of philosophy. Within this text, white women
philosophers critique the field of philosophy for its complicity
with whiteness as a structure of power, as normative, and as
hegemonic. In this way, the authority of whiteness to define what
is philosophically worthy is seen as reinforcing forms of
philosophical narcissism and hegemony. Challenging the whiteness of
philosophy in terms of its hubristic tendencies, white women
philosophers within this text assert their alliance with people of
color who have been both marginalized within the field of
philosophy and have had their philosophical and intellectual
concerns and traditions dismissed as particularistic. Aware that
feminist praxis does not necessarily lead to anti-racist praxis,
the white women philosophers within this text refuse to telescope
as a site of critical inquiry one site of hegemony (sexism) over
another (racism). As such, the white women philosophers within this
text are conscious of the ways in which they are implicated in
perpetuating whiteness as a site of power within the domain of
philosophy. Framed within a philosophical space that values the
multiplicity of philosophical voices, and driven by a feminist
framework that valorizes de-centering locations of hegemony,
interdisciplinary dialogue, and transformative praxis, The Center
Must Not Hold refuses to allow the white center of philosophy to
masquerade as universal and given. The text de-centers various
epistemic and value orders that are predicated upon maintaining the
center of philosophy as white. The white women philosophers who
contribute to this text explore ethics, epistemology, aesthetics,
taste, the nature of a dilemma, questions of the secularity of
philosophy, perception, discipline-based
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