Quotes About Food

In this chapter I will tell you all about what penguins eat.

In our system, rights are almost always procedural (for example, to a fair process) rather than substantive (for example, to food, housing, or education).

The people of Quinn do love a parade," she said. "The people of Quinn love ranch dressing," added Jake. "Doesn't make it right.

They eat every part of them, including the testicles. I don't eat the testicles. I don't want anybody eating on mine, so I won't eat on anybody's. I eat the hams, ribs, and shoulders. I enjoy them. Once you start eating testicles, it's like you've gone cannibalistic.

You might assume that livestock with cancer or obvious infection would be rejected for all consumption. Not so. The part considered diseased (such as the abscess or tumor) is cut out, but the rest of the sick animal goes right on into human food. Guess where the abscess or tumor goes? Into pet food.

An especially good way to gain weight is to have dinner with other people.11 On average, those who eat with one other person eat about 35 percent more than they do when they are alone; members of a group of four eat about 75 percent more; those in groups of seven or more eat 96 percent more.*

Tis not her coldness, father, That chills my labouring breast; It's that confounded cucumber I've ate and can't digest.

Famine was the mark of a maturing agricultural society, the very badge of civilization.

Teaching is like photosynthesis: making food from air and light. It tilts the prospects for life a little.

Teaching is like photosynthesis: making food from air and light. It tilts the prospects for life a little. For me, the best class sessions are right up there with lying in the sun, listening to bluegrass, or swimming in a mountain stream.

How fragile is a world so connected and tied together that a change in food fashion in one place can lead to starvation halfway through the world?

Food is also the stuff of international politics, and the power of one country to control the daily bread of another has always been politically important.

Foodways like any other aspect of culture, are never static. Even without the influence of other cultures, we would be eating and cooking differently from the generations that came before us.

The idea that foods and diets will "just mix" when they come into contact is clearly a vast oversimplification.

But instead of being frozen in time, I want to show that "local" and "authentic" food are as much creations of modernity as survivors from before it. Authenticity is therefore a problem, not something we can ever depend on as some kind of naturally occurring category. Tradition is crafted, just as much as modernity is manufactured.

How old does a recipe have to be in order to be traditional? What should we think when an old industrial food like salted (corned) beef or pickled herring becomes a part of "traditional" ethnic cuisine?

Coal had served blacksmiths for hundreds of years. Soap boilers used it; so did lime burners, who roasted limestone in kilns to make quicklime for plaster; so did salt boilers, who boiled down seawater in open iron pans, a tedious process prodigal of fuel, to make salt for food preservation in the centuries before refrigeration.

The soul needs meaning as much as the body needs food.

He is giving us his full Jesus-Christ self—that wonderful symbiosis of divinity and humanity. But the vehicle, the medium, and the final message here are physical, edible, chewable—yes, digestible human flesh. Much of ancient religion portrayed God eating or sacrificing humans or animals, which were offered on the altars, but Jesus turned religion and history on their heads, inviting us to imagine that God would give himself as food for us!

But eating with genuine good appetite is no easy thing when you are seated at the opposite end of a long table from a man who makes it a point of moral significance to subsist on half a grapefruit, eaten in under a minute so that the bowl could be pushed emphatically away, another duty done.

In cultural production, Levi-Strauss famously declares, food is both good to eat (bonne a manger) and good to think with (bonne a penser). He means this literally: cooking food begets the idea of heating for other purposes; people who share parts of a cooked deer begin to think they can share parts of a heated house; the abstraction he is a warm person (in the sense of sociable) then becomes possible to think.14 These are domain shifts.

Morality's just comfort food -- it holds no meaning outside of our minds.

I could have killed you." "Or I could have killed you," Percy said. Jason shrugged. "If there'd been an ocean in Kansas, maybe." "I don't need an ocean—" "Boys," Annabeth interrupted, "I'm sure you both would've been wonderful at killing each other. But right now, you need some rest." Food first," Percy said. "Please?

I told Tantalus to go chase a doughnut.