By Holly Hughes
Most sensible foodstuff Writing is where the place readers and meals writers meet to have a good time the main scrumptious prose of the year—serving up every little thing to whet your urge for food from wonderful blogs to provocative journalism. This year's variation contains nutrition writing stars (Michael Pollan, Pete Wells, and Jonathan Gold) in addition to fascinating new voices (Matt Goulding and Erin Byers Murray) and celebrated chef-writers (Gabrielle Hamilton and Eddie Huang) for another number of "strong writing on attention-grabbing subject matters that might entice foodies and essay fanatics alike" (Kirkus Reviews).
Contributors contain: Katie Arnold-Ratcliff, Elissa Altman, Karen Barichievy, Peter Barrett, Dan Barry, Edward Behr, Alan Brouilette, Tim Carman, Bethany Jean Clement, Aleksandra Crapanzano, Sarah DiGregorio, Barry Estabrook, Kim Foster, Ian Froeb, Jonathan Gold, Diane Goodman, Matt Goulding, Paul Graham, Dara Moskowitz Grumdahl, Gabrielle Hamilton, Tim Hayward, Bernard Herman, Eddie Huang, Rowan Jacobsen, John Kessler, Todd Kliman, Corby Kummer, Francis Lam, J. Kenji Lopez-Alt, Tracie McMillan, pleasure Manning, Brett Martin, Erin Byers Murray, Kim O'Donnel, Kevin Pang, Carol Penn-Romine, Michael Pollan, Michael Procopio, Steven Rinella, Hank Shaw, Katharine Shilcutt, Erica Strauss, Mike Sula, John Swansburg, Molly Watson, Pete Wells, Katherine Wheelock, Chris Wiewiora, Lily Wong
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1 In early Greek thought, hope has a negative reputation. Solon, one of the Seven Sages, famously says that human beings are full of empty hopes. 2 Thucydides analyses loss and victory, and the decision-making that leads up to it. Here hope appears to indicate a lack of deliberation. Those who hope fail to come up with a plan. 3 In this chapter, I aim to show that Plato challenges this conception of hope. Hopes are not generally empty. They need not reﬂect a poor grasp of one’s situation. And they are not generally associated with failure.
16 This exchange between Socrates and Protarchus suggests that certain kinds of decisions are made, in part, by asking ourselves whether we could imagine a given path for ourselves. When we ask ourselves whether we can see ourselves in a scenario—Can you see yourself married to him? —we ﬁnd out some of what we want. This does not mean that ‘planning’ as a whole consists of imagining scenarios, observing one’s pleasure/pain reactions. It does mean, however, that the Philebus advances a proposal: imagining scenarios helps us ﬁgure out some components of what appears to be a good life for us.
71 This is not entirely mistaken. g. the Homeric inner self. And how can these scholars exclude the possibility that the inﬂuence runs the other way, from cosmos to soul? Neither cosmos nor inner self is in this period simply observed, they are both to a large extent constructed. These questions cannot be answered without an understanding of the historical process of monetization, which inﬂuences the new conceptions of self and of cosmos in a way that explains their similarities. Money underlies and drives the circulation of goods by virtue of being a substance that—in order to unify the goods—embodies an abstraction.