Vegetarianist

As “there is never smoke without fire,” so do we see there is some truth in the view of vegetarianists.

The Atlanteans are handsome long-lived vegetarianists and eugenists whose society is a utopian communism without money, officials chosen by competitive examination, and careers assigned by a committee of personnel experts.

For every vegetarianist who attributes his healthy old age to his diet, we have seen an even older person who gives credit to something else, perhaps the fact that he eats beef every day.

[…]and they thud in the loess and leave footprints / for the paleontologists to jump around / and the angry young men / ask the timid old animals / how could they be so big and be vegetarianists / Funny

Gandhi was obviously more attracted by non-conformist groups like anarchists, free thinkers, vegetarianists, socialists and communists, which were all active in the metropolis of the imperialist world.

Thompsonians, vegetarianists, hydropaths, chromothermalists, even self-taught native “doctors” all ended up serving side by side with the skilled surgeons of the Army Medical Corps in times of extreme crisis.

Cousins also reminded vegetarianists that: ‘The suffrage movements are more closely connected with the Food Reform movement than the enthusiasts of either are usually aware of.’

Scholars and bloggers appear to agree: human vegetarianism is a healthy option for the environment. / But anti-vegetarianists aren’t the only people who call upon the rhetoric of “choice” with regards to eating or not eating meat: many vegetarians weigh in on the debate by addressing environmental concerns while specifying that these were not their primary reason for “going vegetarian.”

And he was quite vegetarianist until the age of twenty-one.

Early in the century a vegetarianist postcard—featuring a woodcut of Hans Olde’s famous portrait of Nietzsche—carried an apocryphal quote from Nietzsche: “I believe that the vegetarian with his prescription to eat less and more simply, has been more beneficial than all the new moral systems combined” (illus. 11).

That there are in fact so many variant opinions—and so very many writings in prose and poetry by Shelley himself in which vegetarianist ideology plays a major role in substance or in figuration—reminds us again of what a major preoccupation this subject was with the short-lived poet.

Cousins’ orientalist thinking was largely inspired by a long history of late nineteenth century British vegetarianist feminist thinking which was in some part later formalised by the Theosophical Society, which she, together with a remarkable number of Irish writers of the period, would join.[…]Cousins’ friends may not have been quite so far off the mark when they attributed her sexual trauma to her vegetarianist politics. Her celibacy and her vegetarianism emerged at precisely the same hour.