A FEMINIST-VEGETARIAN CRITICAL THEORY 女权主义-素食主义批判理论
B L O O S B
The Sexual Politics of Meat 肉类的性政治
TITLES IN THE BLOOMSBURY REVELATIONS SERIES 《布鲁姆斯伯里启示录》系列中的标题
Aesthetic Theory, Theodor W. Adorno 美学理论，西奥多·阿多诺The Oresteia, Aeschylus 俄瑞斯忒亚，埃斯库罗斯Being and Event, Alain Badiou 存在与事件，阿兰·巴迪欧Infinite Thought, Alain Badiou 无限的思想，阿兰·巴迪欧Theoretical Writings, Alain Badiou 理论著作，阿兰·巴迪欧On Religion, Karl Barth 论宗教，卡尔·巴特The Language of Fashion, Roland Barthes 《时尚的语言》，罗兰·巴特The Intelligence of Evil, Jean Baudrillard 《邪恶的智慧》，让·鲍德里亚Key Writings, Henri Bergson 主要著作，亨利·柏格森I and Thou, Martin Buber 我和你，马丁·布伯The Tomb of Tutankhamun: Volumes 1-3, Howard Carter 图坦卡蒙墓：第 1-3 卷，霍华德·卡特A History of the English-Speaking Peoples: Volumes I-IV, 英语民族史：第一至第四卷，Sir Winston S. Churchill 温斯顿·丘吉尔爵士Never Give In!, Sir Winston S. Churchill 永不屈服！，温斯顿·丘吉尔爵士The Boer War, Sir Winston S. Churchill 布尔战争，温斯顿·丘吉尔爵士The Second World War, Sir Winston S. Churchill 第二次世界大战，温斯顿·丘吉尔爵士The World Crisis: Volumes I-V, Sir Winston S. Churchill 世界危机：第一至第五卷，温斯顿·丘吉尔爵士In Defence of Politics, Bernard Crick 在《捍卫政治》一书中，伯纳德·克里克（Bernard Crick）Intensive Science and Virtual Philosophy, Manuel DeLanda 强化科学和虚拟哲学，曼努埃尔·德兰达Cinema I, Gilles Deleuze Cinema I，吉尔斯·德勒兹Cinema II, Gilles Deleuze Cinema II，吉尔斯·德勒兹Difference and Repetition, Gilles Deleuze 差异与重复，吉尔斯·德勒兹Logic of Sense, Gilles Deleuze 感觉的逻辑，吉尔斯·德勒兹A Thousand Plateaus, Gilles Deleuze and Félix Guattari 《千高原》，吉尔·德勒兹和费利克斯·瓜塔里Anti-Oedipus, Gilles Deleuze and Félix Guattari 反俄狄浦斯，吉尔·德勒兹和费利克斯·瓜塔里Origins of Analytical Philosophy, Michael Dummett 分析哲学的起源，迈克尔·杜米特（Michael Dummett）Taking Rights Seriously, Ronald Dworkin 认真对待权利，罗纳德·德沃金Discourse on Free Will, Desiderius Erasmus and Martin Luther 关于自由意志的论述，德西德里乌斯·伊拉斯谟和马丁·路德The Theatre of the Absurd, Martin Esslin 荒诞剧场，马丁·埃斯林Education for Critical Consciousness, Paulo Freire 批判意识教育，保罗·弗莱雷Pedagogy of Hope, Paulo Freire 希望的教育学，保罗·弗莱雷
Marx's Concept of Man, Erich Fromm 马克思的人的概念，埃里希·弗洛姆
To Have or To Be?, Erich Fromm To Have or To Be？， 埃里希·弗洛姆
Truth and Method, Hans Georg Gadamer 真理与方法，汉斯·格奥尔格·伽达默尔
All Men Are Brothers, Mohandas K. Gandhi 人人都是兄弟，莫罕达斯·甘地
Violence and the Sacred, René Girard 暴力与神圣，勒内·吉拉德
Among the Dead Cities, A.C. Grayling 在死亡之城中，A.C. Grayling
Towards the Light, A.C. Grayling 走向光明，A.C.格雷林
The Three Ecologies, Félix Guattari 三种生态，费利克斯·瓜塔里
The Essence of Truth, Martin Heidegger 《真理的本质》，马丁·海德格尔
The Odyssey, Homer 《奥德赛》，荷马
Eclipse of Reason, Max Horkheimer 《理性之蚀》，马克斯·霍克海默
The Nazi Dictatorship, lan Kershaw 纳粹独裁统治，兰·克肖
Language of the Third Reich, Victor Klemperer 第三帝国的语言，维克多·克莱姆佩勒（Victor Klemperer）
Rhythmanalysis, Henri Lefebvre 节奏分析，亨利·列斐伏尔
The Modes of Modern Writing, David Lodge 现代写作模式，大卫·洛奇
Libidinal Economy, Jean-François Lyotard 经济，让-弗朗索瓦·利奥塔
After Virtue, Alasdair MacIntyre 在美德之后，阿拉斯代尔·麦金太尔
Time for Revolution, Antonio Negri 革命时间，安东尼奥·内格里
Apologia Pro Vita Sua, John Henry Newman Apologia Pro Vita Sua，约翰·亨利·纽曼
The Politics of Aesthetics, Jacques Rancière 美学政治，雅克·朗西埃
Course in General Linguistics, Ferdinand de Saussure 普通语言学课程，费迪南德·德·索绪尔
An Actor Prepares, Constantin Stanislavski 演员准备，康斯坦丁·斯坦尼斯拉夫斯基
Building a Character, Constantin Stanislavski 塑造角色，康斯坦丁·斯坦尼斯拉夫斯基
Creating a Role, Constantin Stanislavski 创造一个角色，康斯坦丁·斯坦尼斯拉夫斯基
States and Markets, Susan Strange 国家与市场，苏珊·斯特兰奇
Interrogating the Real, Slavoj Žižek 审问真实，斯拉沃伊·齐泽克
The Universal Exception, Slavoj Žižek 《普遍例外》，斯拉沃伊·齐泽克
Some titles are not available in North America. 某些标题在北美不可用。
"This book is likely to both inspire and enrage readers across the political spectrum."-Library Journal “这本书可能会激励和激怒各个政治派别的读者。-图书馆杂志
The Sexual Politics of Meat 肉类的性政治
A Feminist-Vegetarian Critical Theory 女权主义-素食主义批判理论
Carol J. Adams 卡罗尔·亚当斯
The Sexual Politics of Meat 肉类的性政治
A Feminist-Vegetarian Critical Theory 女权主义-素食主义批判理论
Carol J. Adams 卡罗尔·亚当斯
BLOOMSBURY ACADEMIC 布鲁姆斯伯里学术
Bloomsbury Publishing Inc 布鲁姆斯伯里出版公司
1385 Broadway, New York, NY 10018, USA 1385 Broadway， New York， NY 10018， 美国
50 Bedford Square, London, WC1B 3DP, UK 50 Bedford Square， 伦敦， WC1B 3DP， UK
BLOOMSBURY, BLOOMSBURY ACADEMIC and the Diana logo are trademarks of Bloomsbury Publishing Plc BLOOMSBURY、BLOOMSBURY ACADEMIC 和 Diana 徽标是 Bloomsbury Publishing Plc 的商标
First published in 1990 by the Continuum International Publishing Group Ltd Bloomsbury Revelations edition first published 2015 1990 年由 Continuum International Publishing Group Ltd 首次出版，Bloomsbury Revelations 版于 2015 年首次出版
Carol J. Adams has asserted her right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. 卡罗尔·亚当斯（Carol J. Adams）根据1988年《版权、外观设计和专利法》主张其权利，被认定为本作品的作者。
For legal purposes the Acknowledgements on p. xlvi and li constitute an extension of this copyright page. 出于法律目的，第 xlvi 和 li 页的致谢构成本版权页的扩展。
All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. 保留所有权利。未经出版商事先书面许可，不得以任何形式或通过任何电子或机械方式（包括影印、录音或任何信息存储或检索系统）复制或传播本出版物的任何部分。
Bloomsbury Publishing Plc does not have any control over, or responsibility for, any third-party websites referred to or in this book. All internet addresses given in this book were correct at the time of going to press. The author and publisher regret any inconvenience caused if addresses have changed or sites have ceased to exist, but can accept no responsibility for any such changes. Bloomsbury Publishing Plc 对本书中提及的任何第三方网站没有任何控制权或责任。本书中给出的所有互联网地址在发稿时都是正确的。作者和出版商对地址更改或网站不复存在而造成的任何不便表示遗憾，但对任何此类更改不承担任何责任。
No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the author. 对于因本出版物中的材料而采取行动或不采取行动的任何个人或组织造成的损失，Bloomsbury 或作者均不承担任何责任。
A catalog record for this book is available from the Library of Congress. 本书的目录记录可从美国国会图书馆获得。
Typeset by Newgen Knowledge Works (P) Ltd., Chennai, India 排版：Newgen Knowledge Works （P） Ltd.， Chennai， India
Printed and bound in the United States of America 在美国印刷和装订
To find out more about our authors and books visit www.bloomsbury.com and sign up for our newsletters. 要了解有关我们的作者和书籍的更多信息，请访问 www.bloomsbury.com 并注册我们的时事通讯。
In memory of 为了纪念
56 billion each year, 每年560亿，
153.4 million each day, 每天1.534亿，
6.4 million each hour, 每小时 640 万，
106,546 each minute 每分钟 106,546 个
It is not possible now, and never will be, to say I renounce. Nor would it be a good thing for literature were it possible. This generation must break its neck in order that the next may have smooth going. For I agree with you that nothing is going to be achieved by us. Fragments-paragraphs-a page perhaps: but no more. . . . The human soul, it seems to me, orientates itself afresh every now and then. It is doing so now. No one can see it whole, therefore. The best of us catch a glimpse of a nose, a shoulder, something turning away, always in movement. Still it seems better to me to catch this glimpse. 现在不可能，也永远不会说我放弃。如果可能的话，这对文学来说也不是一件好事。这一代人必须折断脖子，才能让下一代顺利进行。因为我同意你的看法，我们将一事无成。也许是片段-段落-一页：但仅此而已。在我看来，人类的灵魂时不时地重新定位自己。它现在正在这样做。因此，没有人能看到它的全部。我们中最好的人瞥见一个鼻子，一个肩膀，一个转身的东西，总是在运动。不过，在我看来，最好还是能瞥见这一点。
-Virginia Woolf to Gerald Brenan -弗吉尼亚·伍尔夫（Virginia Woolf）对杰拉尔德·布伦南（Gerald Brenan）
Christmas Day, 1922 1922年圣诞节
We have learned to use anger as we have learned to use the dead flesh of animals, and bruised, battered and changing, we have survived and grown and, in Angela Wilson's words, we are moving on. 我们已经学会了使用愤怒，就像我们学会了使用动物的死肉一样，遍体鳞伤、遭受重创和改变，我们幸存下来并成长，用安吉拉·威尔逊的话来说，我们正在继续前进。
Say Stella, when you copy next, 说 Stella，当你接下来复制时，
Will you keep strictly to the text? 你会严格遵守经文吗？
Jonathan Swift 乔纳森·斯威夫特
"To Stella, Who Collected and Transcribed His Poems" “致收集和抄录他的诗歌的斯黛拉”
Contents 内容
Illustrations xiii 插图十三
Preface to the Twentieth Anniversary Edition xv 二十周年纪念版序言 xv
Preface to the Tenth Anniversary Edition xxi 十周年纪念版序言 xxi
Preface to the Original Edition xxxiv 原版序言 xxxiv
Foreword by Nellie McKay xli 前言 内莉·麦凯 xli
Acknowledgments xlvi 致谢 xlvi
Acknowledgments to the 致谢
Twenty-Fifth Anniversary/Bloomsbury Revelations Edition li 二十五周年/布鲁姆斯伯里启示录版 li
Part I The Patriarchal Texts of Meat 1 第一部分 肉的父权文本 1
1 The Sexual Politics of Meat 3 1 肉食的性政治 3
2 The Rape of Animals, the Butchering of Women 19 2 强奸动物，屠杀妇女 19
25 Resistance through great vegan food. 208 25 通过优质的纯素食物进行抵抗。208
PREFACE TO THE TWENTIETH ANNIVERSARY EDITION OF THE SEXUAL POLITICS OF MEAT 《肉的性政治》二十周年纪念版序言
Imagine the day when women walk down streets and are not harassed, stalked, or attacked. Imagine the day when we don't need battered women's shelters. Imagine the day when the most frequent mass murderers in our culture are NOT those who kill their families. 想象一下，有一天，女性走在街上，没有受到骚扰、跟踪或攻击。想象一下，有一天我们不需要受虐妇女的庇护所。想象一下，有一天，我们文化中最常见的大规模杀人犯不是那些杀害家人的人。
Better yet, imagine the day when we live in a world where women are safe wherever they are, family members are safe within their homes, and we don't have mass murderers. 更好的是，想象一下，有一天，我们生活在一个女性无论身在何处都是安全的，家庭成员在家中是安全的，而且我们没有大规模杀人犯的世界。
Imagine the day when people respond to someone who says "but I need my sausage in the morning," by saying, "oh that's so twentieth century. You know, the century when some of the earliest people talking about climate change were animal activists who understood the interconnections between environmental destruction and animal agriculture" 想象一下，有一天，当人们说“但我早上需要我的香肠”时，人们会说，“哦，那是二十世纪。你知道，在那个世纪，一些最早谈论气候变化的人是动物活动家，他们了解环境破坏和动物农业之间的相互联系。
Better yet, imagine the day when people no longer feel they need a "sausage" in the morning. 更好的是，想象一下人们不再觉得早上需要“香肠”的那一天。
Imagine the day when women and children are not sold into sexual slavery or prostituted or pornographed. 想象一下，有一天，妇女和儿童不会被卖为隶、卖淫或色情制品。
Better yet, imagine the day when equality, rather than dominance, is sexy. 更好的是，想象一下平等而不是支配地位成为性感的那一天。
Equality isn't an idea; it is a practice. We practice it when we don't treat other people or other animals as objects. We practice it when we ask "what are you going through?" and understand that we ask the question because it matters to all of us what some are experiencing. 平等不是一个想法;这是一种实践。当我们不把其他人或其他动物当作物体时，我们就会练习它。当我们问“你正在经历什么？”时，我们会练习它，并理解我们问这个问题是因为对我们所有人来说，有些人正在经历什么。
Once upon a time, people thought vegan food wasn't tasty and that feminists were puritans. They thought that if you accepted the logic of The Sexual Politics of Meat it meant you had to give up things, you had to "sacrifice." The entire point of the sexual politics of meat is that there is something on the other side of this culture of oppression-and that something is better, better for us, better for the environment, better for relationships, better for the animals. 曾几何时，人们认为纯素食品不好吃，女权主义者是清教徒。他们认为，如果你接受《肉的性政治》的逻辑，就意味着你必须放弃一些东西，你必须“牺牲”。肉食性政治的全部意义在于，在这种压迫文化的另一面，有一些东西更好，对我们更好，对环境更好，对人际关系更好，对动物更好。
Preface to the Twentieth Anniversary Edition 二十周年纪念版序言
As I explain in the preface to the tenth anniversary edition, The Sexual Politics of Meat exists because of activism. It is engaged theory, theory that arises from anger at what is; theory that envisions what is possible. Engaged theory makes change possible. It doesn't just sit down next to you at a dining table and ask, "Do you know what you are participating in as you choose what to eat?" It also says, "There is something more exciting, more fulfilling, more honest than eating a dead animal as hamburger or pork loin." It doesn't only offer a critique-a critique of sexist ads on behalf of animal activism or a vegan strip club, or sexist ads from Burger King, or a "Gentlemen's" steak club. It affirms: "There is a life of integrity that you can live when you recognize women's equality." Engaged theory exposes problems, but also offers solutions. 正如我在十周年纪念版的序言中所解释的那样，《肉类的性政治》之所以存在，是因为激进主义。它是参与的理论，源于对现状的愤怒的理论;设想什么是可能的理论。参与理论使变革成为可能。它不只是坐在你旁边的餐桌旁问：“当你选择吃什么时，你知道你在参与什么吗？它还说，“还有比吃汉堡包或猪里脊肉等死去的动物更令人兴奋、更充实、更诚实的事情。它不仅提供了批评——代表动物激进主义或素食脱衣舞俱乐部的性别歧视广告，或汉堡王的性别歧视广告，或“绅士”牛排俱乐部的批评。它申明：“当你承认妇女的平等时，你可以过上正直的生活。参与理论揭示了问题，但也提供了解决方案。
Engaged theory makes resistance empowering. We are creating a new culture-a culture not of top down thought or top down actions. We don't need "deciders" who abdicate principles; we need "engagers" who understand that everything is connected. 参与理论使抵抗增强力量。我们正在创造一种新的文化——一种不是自上而下的思想或自上而下的行动的文化。我们不需要放弃原则的“决定者”;我们需要了解一切都是相互联系的“参与者”。
The Sexual Politics of Meat is about making connections. It is about liberation from harmful and limiting beliefs. 肉类的性政治是关于建立联系的。它是关于从有害和限制性的信仰中解放出来。
For the past twenty years, The Sexual Politics of Meat has changed the lives of readers because through this book they grasp the possibility of the world on the other side of oppression-and they have understood the importance of activism in bringing this world into being. 在过去的二十年里，《肉的性政治》改变了读者的生活，因为通过这本书，他们掌握了世界在压迫的另一边的可能性——他们理解了行动主义在创造这个世界方面的重要性。
For some, The Sexual Politics of Meat has given new meaning to their longtime activism for women, for animals, for the environment. For others, it has introduced a new idea that jolts them into a realization of why the world they live in has been so alienating. It makes sense of their lives. 对一些人来说，《肉的性政治》为他们长期以来对女性、动物和环境的激进主义赋予了新的意义。对于其他人来说，它引入了一种新想法，使他们意识到为什么他们生活的世界如此疏远。这让他们的生活变得有意义。
I have loved all the ways that people have responded to the ideas in The Sexual Politics of Meat. I love all the zines-anarchist, radical fem-veg, teenage vegan werewolf (I made that one up), that have been inspired by the book. I love all the letters that I get that say "my cousin lent me your book and when I was done my mother read it and now my sister is reading it." I love that The Sexual Politics of Meat was read in jails after people arrested for protesting animal abuse were waiting for arraignment. I love that a group of women got the same words from The Sexual Politics of Meat tattooed on different parts of their bodies. I love that readers find in it what they need, and inspired by it are creating new relationships. I love that one woman told me how she had fallen in love with someone, but before they could marry, she insisted her lover read the book. He did; he grasped its meaning, flew across the United States, and at their 我喜欢人们对《肉的性政治》中思想的所有回应方式。我喜欢所有受这本书启发的杂志——无政府主义者、激进的女素食主义者、十几岁的素食狼人（我编造的那个）。我喜欢我收到的所有信，上面写着“我的表弟把你的书借给我，当我读完后，我妈妈读了它，现在我姐姐正在读它。我喜欢在因抗议虐待动物而被捕的人等待传讯后在监狱里阅读《肉的性政治》。我喜欢一群女性在身体的不同部位纹上了《肉的性政治》中的相同词语。我喜欢读者在其中找到他们需要的东西，并受到它的启发，正在建立新的关系。我喜欢一个女人告诉我她是如何爱上一个人的，但在他们结婚之前，她坚持让她的爱人读这本书。他做到了;他明白了它的含义，飞越了美国，在他们的
marriage celebration had the most luscious vegan chocolate cake. (They shared the recipe with me.) 结婚庆典有最甜美的纯素巧克力蛋糕。（他们和我分享了食谱。
I love hearing from young people, sometimes several years after they were first introduced to the ideas of The Sexual Politics of Meat, who have seen or heard something and it confirms the analysis found in the book. They write to share it with me. 我喜歡聽到年輕人的聲音，有時候是在他們第一次被介紹到《肉的性政治》的觀點幾年後，他們看到或聽到了一些東西，這印證了書中的分析。他们写信与我分享。
Parents have bought the book for children, children for their parents, grandparents for their grandchildren, lovers for their partners, students for their teachers. 父母为孩子买了这本书，孩子为父母买，祖父母为孙子孙女买，爱人为伴侣买，学生给老师买。
I know this book only from the inside out. I know it from my years of trying to make sense of an intuitive glimpse at a connection, which then demanded that it be written. At first, I did not know it would change my life so thoroughly, that after it was published people would send me images, commercials, menu covers, matchbooks, and newspaper articles. I did not know that I would be on a continual quest to make sense of these images, creating a slide show to explain the ideas of the sexual politics of meat, that I would end up traveling around the country, and the world, to discuss these ideas and show these images. I only knew that I could not live with myself if I didn't find a way to make sense of what I had intuited. The idea would not let go of me until I explained it. Because of the images I received and needed to interpret, I was compelled by my readers to write The Pornography of Meat, an image-based companion volume to The Sexual Politics of Meat. 我只从内到外了解这本书。我从多年来试图理解对一种联系的直观一瞥中知道这一点，然后要求将其写下来。起初，我并不知道它会如此彻底地改变我的生活，以至于在它出版后，人们会给我寄来图片、广告、菜单封面、火柴本和报纸文章。我不知道我会不断地去理解这些图像，制作一个幻灯片来解释肉类性政治的想法，我最终会走遍全国和世界，讨论这些想法并展示这些图像。我只知道，如果我找不到一种方法来理解我的直觉，我就无法与自己相处。在我解释之前，这个想法不会放过我。由于我收到的图像和需要解释的图像，我的读者迫使我写了《肉的色情》，这是《肉的性政治》的基于图像的姊妹卷。
When people write to tell me how the book changed their lives, I am given a sense of the book from the outside in, of how The Sexual Politics of Meat affirmed that one's life decisions mattered, and that what our culture viewed as discrete concerns (feminism and veganism) were deeply interconnected. 当人们写信告诉我这本书如何改变了他们的生活时，我从外到内感受到了这本书，《肉的性政治》如何肯定一个人的生活决定很重要，以及我们的文化所认为的离散问题（女权主义和素食主义）是紧密相连的。
I know The Sexual Politics of Meat gave new justifications for caring about animals. It provided a theory for an activist life committed to change, to challenging objectification, to challenging a culture built on killing and violence. 我知道《肉食的性政治》为关心动物提供了新的理由。它为致力于变革、挑战物化、挑战建立在杀戮和暴力基础上的文化的激进主义生活提供了理论。
As for scholars who have written me, it appears that The Sexual Politics of Meat was one of the books that provided a model for placing animals in the center of scholarship, helping birth the fields of animal studies and ecocriticism. 至于给我写信的学者，《肉的性政治》似乎是一本为将动物置于学术中心提供了典范的书，帮助催生了动物研究和生态批评领域。
It's hard to know precisely-to bridge the gap that always exists between writer and reader-but I think these are some of the reasons the New York Times called The Sexual Politics of Meat "a bible of the vegan community." 很难确切地知道——弥合作家和读者之间始终存在的鸿沟——但我认为这些是《纽约时报》称《肉类的性政治》为“素食主义者社区的圣经”的一些原因。
Preface to the Twentieth Anniversary Edition 二十周年纪念版序言
The Sexual Politics of Meat speaks to people because they too imagine a day in which equality prevails. 《肉食的性政治》之所以能与人们对话，是因为他们也想象着平等盛行的那一天。
I was not the only one in 1974 imagining a future that liberated us from limited and oppressive beliefs. I was part of a community. We had been protesting a war for many years (sound familiar?) and we were creating alternative institutions. We imagined a world different from the one we lived in. Some of what we worked for has come into being. Thanks to the work of radical feminists of the 1970s, sexual harassment has been recognized in the law, domestic violence shelters have been created and funded, rape shield laws have been passed. As we worked to end violence, we also worked to protect its victims. 在1974年，我不是唯一一个想象未来将我们从有限和压迫性的信仰中解放出来的人。我是社区的一员。多年来，我们一直在抗议战争（听起来很熟悉？），我们正在创建替代机构。我们想象了一个与我们生活的世界不同的世界。我们为之奋斗的一些东西已经形成。由于 1970 年代激进女权主义者的工作，性骚扰在法律中得到承认，家庭暴力庇护所已经建立和资助，强奸保护法已经通过。在我们努力结束暴力的同时，我们也在努力保护暴力的受害者。
What is "the sexual politics of meat"? It is an attitude and action that animalizes women and sexualizes and feminizes animals. In 2008, we learned about the chief judge of the 9th U.S. Circuit Court of Appeals who posted materials to a website including a photo of naked women on all fours painted to look like cows and a video of a partially-dressed man interacting with a sexually aroused farm animal. The woman, animalized; the animal, sexualized. That's the sexual politics of meat. 什么是“肉的性政治”？这是一种将女性动物化、将动物性化和女性化的态度和行为。2008年，我们了解到美国第九巡回上诉法院的首席法官在网站上发布了一些材料，其中包括一张四肢着地的裸体女性的照片，这些照片看起来像奶牛，以及一个穿着不整的男子与性唤起的农场动物互动的视频。 女人，动物化;动物，性化。这就是肉的性政治。
The Sexual Politics of Meat is also the assumption that men need meat, have the right to meat, and that meat eating is a male activity associated with virility. Recent examples of this include Burger King ads against "chick foods" (asparagus quiche) in which men proclaim the right to eat meat and throw a truck off an overpass to affirm their maleness. Another example is a US male military camp with a ceremony that concludes with a steak dinner being given to new recruits by their "fathers," that is, older recruits. That's the sexual politics of meat, too. 肉食的性政治也是这样一种假设，即男人需要肉，有权吃肉，吃肉是与阳刚之气相关的男性活动。最近的例子包括汉堡王反对“小鸡食品”（芦笋乳蛋饼）的广告，其中男性宣称有权吃肉，并将卡车从立交桥上扔下来，以确认他们的男性身份。另一个例子是美国男性军营，其仪式结束时，他们的“父亲”（即年长的新兵）会为新兵提供牛排晚餐。 这也是肉类的性政治。
I wish our culture did not offer abundant examples of The Sexual Politics of Meat. Since the publication of the Tenth Anniversary Edition, the Bush Presidency, and the reign of the Republicans through most of the first decade of the twenty-first century, contributed countless examples. Steak restaurants returned to popularity in Washington after Bush was installed as President by the Supreme Court. Bush's cultivated image of "rancher/cowboy" was all part of the creation of a macho "decider" persona. 我希望我们的文化没有提供大量肉类性政治的例子。自十周年纪念版出版以来，布什总统任期以及共和党在二十一世纪头十年的大部分时间里的统治，贡献了无数的例子。在布什被最高法院任命为总统后，牛排餐厅在华盛顿重新流行起来。布什培养的“牧场主/牛仔”形象都是创造男子气概的“决定者”角色的一部分。
At Abu Ghraib, the infamous Iraqi prison, American soldiers reduced Iraqis to animal status and exploited male-female roles to insult Iraqi men and destroy resistance. With this example, the Bush Presidency reinscribed the sexual politics of meat at a new level. 在臭名昭著的伊拉克监狱阿布格莱布，美国士兵将伊拉克人贬低为动物，并利用男女角色侮辱伊拉克男性并摧毁抵抗。通过这个例子，布什总统将肉类的性政治重新刻在了一个新的水平上。
As Susan Faludi shows in The Terror Dream, after 9/11 the media hyped John Wayne-like masculinity, Superman-like male powers, and the 正如苏珊·法鲁迪（Susan Faludi）在《恐怖之梦》（The Terror Dream）中所展示的那样，在9/11之后，媒体大肆宣传约翰·韦恩（John Wayne）式的男子气概，超人式的男性力量，以及
hypervirility of rescuers and politicians. Thus we learned that, after the World Trade Centers fell, the first meal Mayor Guiliani wolfed down was a sandwich made of "meats that sweat." Where there is (anxious) virility, one will find meat eating. 救援人员和政客的亢奋。因此，我们了解到，在世贸中心倒塌后，吉利安尼市长狼吞虎咽的第一顿饭是用“汗肉”制成的三明治。哪里有（焦虑的）阳刚之气，哪里就会发现吃肉。
A 2006 Hummer advertisement features a man buying tofu in a supermarket. Next to him a man is buying "meat that sweats"-gobs of it. The tofu-buying man, alert to and anxious about his virility because of the man with all his meat next to him in the line, hurries from the grocery store and heads straight to a Hummer dealership. He buys a new Hummer and is shown happily driving away, munching on carrot. The original tag line for the ad was "Restore your manhood." The sexual politics of meat. 2006年悍马的一则广告中，一名男子在超市购买豆腐。在他旁边，一个男人正在买“出汗的肉”——大口大口地吃。买豆腐的男人，因为旁边那个满身肉的男人排着队，对他的阳刚之气感到警觉和焦虑，他匆匆忙忙地从杂货店出来，直奔悍马经销商。他买了一辆新的悍马，开着车开走了，嚼着胡萝卜。该广告的原始标语是“恢复你的男子气概”。 肉的性政治。
If Bush's policies and the media hype around politicians like Guiliani created a new urgency to expose the sexual politics of meat, we feministvegan activists received help from an unexpected source-a great French philosopher, Jacques Derrida. At the same time that the first edition of The Sexual Politics of Meat went to press, Derrida's "Eating Well" was published in English. In this text, the idea of "carno-phallogocentrism" was introduced. 如果说布什的政策和媒体对吉利安尼等政客的炒作创造了揭露肉类性政治的新紧迫性，那么我们女权主义活动家则得到了一个意想不到的来源——一位伟大的法国哲学家雅克·德里达（Jacques Derrida）的帮助。在《肉的性政治》第一版出版的同时，德里达的《吃得好》也以英文出版。在这篇文章中，引入了“carno-phallogocentrism”的思想。
I asked Matthew Calarco, an expert on Continental Philosophy and animal theory, to help me think about the intersections between Derrida's ideas and The Sexual Politics of Meat. He wrote: 我请大陆哲学和动物理论专家马修·卡拉科（Matthew Calarco）帮助我思考德里达的思想与《肉的性政治》之间的交集。他写道：
To my mind, the most obvious linkage between your work and Derrida's work concerns the way in which being a meat eater is understood by both of you as central to being a subject. Both of you call explicit attention to the carnivorism that lies at the heart of classical notions of subjectivity, especially male subjectivity. You lay this point out at length, though, and Derrida only addresses it in a schematic and incomplete manner. 在我看来，你的作品和德里达的作品之间最明显的联系是，你们俩都把肉食者理解为作为一个主体的核心。你们俩都明确地呼吁关注作为经典主体性概念核心的肉食主义，尤其是男性主体性。不过，你详细地阐述了这一点，德里达只是以一种示意性的、不完整的方式解决了这个问题。
Derrida's term carno-phallogocentrism is an attempt to name the primary social, linguistic, and material practices that go into becoming and remaining a genuine subject within the West. He suggests that, in order to be a recognized as a full subject one must be a meat eater, a man, and an authoritative, speaking self. There are, of course, other requirements for being recognized as a full subject, but Derrida names these three requirements in succession and in close relation to one another because they are perhaps the three primary conditions of recognition. 德里达的“肉体中心主义”（carno-phallogocentrism）一词试图命名在西方成为并保持真正主体的主要社会、语言和物质实践。他建议，为了成为一个完整的主体，一个人必须是一个肉食者，一个男人，一个权威的、会说话的自我。当然，被承认为一个完整的主体还有其他要求，但德里达将这三个要求连续列举出来，并且彼此密切相关，因为它们可能是承认的三个主要条件。
What was so powerful about The Sexual Politics of Meat was precisely this same, central insight. The initial pages on virility and eating meat gave such a powerful voice to the idea that meat eating is not a simple, natural phenomenon, but is irreducibly linked in our culture to masculinity along 《肉食的性政治》之所以如此强大，恰恰是同样的、核心的洞察力。关于男子气概和吃肉的最初几页为这样一种观点发出了如此有力的声音，即吃肉不是一种简单的自然现象，而是在我们的文化中与男性气质有着不可分割的联系
Preface to the Twentieth Anniversary Edition 二十周年纪念版序言
multiple material, ideological, and symbolic lines. Derrida's work on the question of the animal throughout the 1980s and '90s seeks to address this connection between masculinity and carnivorism, but you were writing about it at length and developing the implications of that connection in much more detail. 多条物质、意识形态和象征线。德里达在1980年代和90年代关于动物问题的著作试图解决男性气质和肉食主义之间的这种联系，但你正在详细地写它，并更详细地发展这种联系的含义。
With Derrida (and Calarco's help) we can comprehend the problem when animal rights organizations chose to use pornographic ads to reach meat eaters: they are speaking to the male subject and assume he basically cannot change. We who object to the sexual politics of meat imagine something better. We imagine that the male subject truly can change. 在德里达（和卡拉科的帮助下）我们可以理解动物权利组织选择使用色情广告来接触肉食者的问题：他们正在与男性受试者交谈，并假设他基本上无法改变。我们这些反对肉类性政治的人会想象一些更好的东西。我们想象男性主体真的可以改变。
We imagine the end of the transformation of living beings into objects. We imagine the end of predatory consumption. We imagine equality. 我们想象生物向物体的转变的终结。我们想象掠夺性消费的终结。我们想象平等。
Here's what we know: ideas and beliefs have consequences. They create subjects who act in certain ways-through dominance or through equality-and these actions have consequences. In coining the phrase, "the personal is the political," feminist activists of the 1970s recognized that our culture had unmoored causes and consequences. Dominance functions best in a culture of disconnections and fragmentation. Feminism recognizes connections. 这就是我们所知道的：想法和信仰是有后果的。他们创造了以某种方式行事的主体——通过支配或平等——这些行为会产生后果。在创造“个人即政治”这句话时，1970 年代的女权主义活动家认识到我们的文化有无足轻重的因果关系。在脱节和分裂的文化中，主导地位发挥了最佳作用。女权主义承认联系。
Imagine a time when our culture no longer proves me right about the sexual politics of meat. Activists don't just imagine that world. We work to bring the world we imagine into existence. Join us. 想象一下，当我们的文化不再证明我对肉类的性政治是正确的。活动家不只是想象那个世界。我们努力将我们想象的世界变为现实。加入我们。
PREFACE TO THE TENTH ANNIVERSARY EDITION 十周年纪念版序言
"My vegetarianism had little to do with my feminism, or so I thought." These words begin the preface to the first edition of The Sexual Politics of Meat. I wrote them in 1975 as the opening sentence for a paper in a feminist ethics class taught by Mary Daly. I used these words again in 1990 to honor the strivings of the individual I was when I began my quest for a feministvegetarian theory and in quiet homage to Mary Daly's early support of my work as well as her ongoing biophilic vision. What occurred in those intervening years? That poses in an oblique way the most frequently asked question of me in the past decade: "How did you come to write The Sexual Politics of Meat?" The answer spans seventeen years of my life, and describes a long process that was both painful and exhilarating. “我的素食主义与我的女权主义关系不大，或者我是这么认为的。”这句话是《肉的性政治》第一版的序言。我在1975年写下了这句话，作为玛丽·戴利（Mary Daly）教授的女权主义伦理学课上一篇论文的开场白。1990 年，我再次使用这些词来纪念我开始寻求女权主义素食理论时的个人努力，并向玛丽·戴利 （Mary Daly） 早期对我工作的支持以及她持续的亲生物愿景致敬。在这中间的几年里发生了什么？这以一种隐晦的方式提出了我在过去十年中最常被问到的问题：“你是怎么写《肉的性政治》的？答案跨越了我十七年的生命，描述了一个既痛苦又令人振奋的漫长过程。
Feminism challenges the gender binary. But it is also an analytic tool that helps expose the social construction of relationships between humans and the other animals. In chapter 9, I quote feminist philosopher Sandra Bartky, who observes that feminists are not aware of different things from other people; "they are aware of the same things differently. Feminist consciousness, it might be ventured, turns a 'fact' into a 'contradiction.'" I was a feminist and a lifelong meat eater when I bit into a hamburger in 1973. Before that, consciousness raising about the political meaning of ostensibly personal acts had already been a part of my life. Inevitably the practice of consciousness raising extended to my eating habits. What prompted me to see the same thing-meat eating-differently? What changed a fact into a contradiction? 女权主义挑战性别二元论。但它也是一种分析工具，有助于揭示人类与其他动物之间关系的社会建构。在第 9 章中，我引用了女权主义哲学家桑德拉·巴特基 （Sandra Bartky） 的话，她观察到女权主义者没有意识到与其他人不同的事情;“他们对同样的事情有不同的认识。女权主义意识，也许是冒险的，把一个'事实'变成了一个'矛盾'。1973 年，当我咬汉堡包时，我是一个女权主义者和终生的肉食者。在此之前，提高对表面上个人行为的政治意义的认识已经成为我生活的一部分。不可避免地，提高意识的实践延伸到我的饮食习惯中。是什么促使我看到同样的东西——肉吃不同的东西？是什么把一个事实变成了一个矛盾？
At the end of my first year of Yale Divinity School, I returned home to Forestville, New York, the small town where I grew up. As I was unpacking I heard a furious knocking at the door. An agitated neighbor greeted me as I opened the door. "Someone has just shot your horse!" he exclaimed. Thus began my political and spiritual journey toward a feminist-vegetarian critical theory. It did not require that I travel outside this small village of my childhood-though I have; it involved running up to the back pasture behind our barn, and encountering the dead body of a pony I had loved. 在耶鲁神学院的第一年结束时，我回到了纽约福里斯特维尔的家，这是我长大的小镇。当我打开包装时，我听到了一阵愤怒的敲门声。当我打开门时，一个激动的邻居向我打招呼。“有人刚刚射杀了你的马！”他惊呼道。就这样开始了我走向女权主义-素食主义批判理论的政治和精神之旅。它不需要我离开我童年的这个小村庄——尽管我有;它包括跑到我们谷仓后面的牧场，遇到了我爱的一匹小马的尸体。
Preface to the Tenth Anniversary Edition 十周年纪念版序言
Those barefoot steps through the thorns and manure of an old apple orchard took me face to face with death. That evening, still distraught about my pony's death, I bit into a hamburger and stopped in midbite. I was thinking about one dead animal yet eating another dead animal. What was the difference between this dead cow and the dead pony whom I would be burying the next day? I could summon no ethical defense for a favoritism that would exclude the cow from my concern because I had not known her. I now saw meat differently. 那些赤脚走过老苹果园的荆棘和粪便的台阶，让我直面死亡。那天晚上，我仍然为我的小马的死而心烦意乱，我咬了一个汉堡包，吃了一半就停了下来。我在想一只死去的动物，却在吃另一只死去的动物。这头死牛和我第二天要埋葬的死马有什么区别？我不能为偏袒而进行任何道德辩护，因为这种偏袒会因为我不认识母牛而将母牛排除在我的关注之外。我现在对肉的看法不同了。
Yet change was not immediate. I know how overpowering the meat-eating culture is; I continued to be a part of it for another year. I lived in a communal household in Philadelphia, and issues about food and money, and not knowing how to cook, combined to keep me a passive, and conflicted, meat eater. But I vowed that when I moved I would pick a vegetarian household. That opportunity came the following year. In moving to the Boston area, I checked the housing bulletin board at the Cambridge Women's Center and linked up with two feminist-vegetarian apartment mates. 然而，改变并非立竿见影。我知道吃肉文化是多么的压倒一切;我继续参与其中一年。我住在费城的一个公共家庭里，关于食物和金钱的问题，以及不知道如何做饭的问题，加在一起，使我成为一个被动的、矛盾的肉食者。但我发誓，当我搬家时，我会选择一个素食家庭。第二年，这个机会来了。在搬到波士顿地区时，我查看了剑桥妇女中心的住房公告板，并与两位女权主义素食主义者的公寓伙伴联系。
It was the fall of 1974. My life was filled with feminism: a coveted class with Mary Daly, a history of women and American religion, a class on the theory of women's history at Harvard Divinity School. For Mary Daly's feminist ethics class I was reading Elizabeth Gould Davis's book, The First Sex. Scholars discredit it now, but as mythopoesis, as a book that invited the rethinking of the givens of a patriarchal world, it was revelatory. I was also reading Marge Piercy's Small Changes. I remember walking down the street toward Harvard Square thinking about Piercy's hero, who had come to live in the Boston area too. She seemed so real that I imagined I could run into her on the street. I mused on the predicament she had been caught in-a controlling husband seeking to force her to be pregnant. Her escape, discussed in chapter 7, linked to a dead animal, brought about her abstinence from eating warm-blooded animals. My mind started thinking of vegetarianism within a feminist context: Gould Davis's claim that a vegetarian matriarchy was overthrown by an animal-eating patriarchy; numerous nineteenthcentury feminists who were vegetarian; other novels like Charlotte Perkins Gilman's Herland. My own intuitive sense of connection hummed deep within, not yet articulated. Like the three cherries that click into place in a slot machine, these vegetarian-feminist references suddenly did the same. There was a connection! I quickened my pace, and began to see all the scattered references had been encountering as part of a larger whole. 那是1974年的秋天。我的生活充满了女权主义：玛丽·戴利（Mary Daly）令人垂涎的课程，女性和美国宗教史，哈佛神学院（Harvard Divinity School）的女性历史理论课程。在玛丽·戴利（Mary Daly）的女权主义伦理课上，我正在阅读伊丽莎白·古尔德·戴维斯（Elizabeth Gould Davis）的书《第一性》（The First）。学者们现在诋毁它，但作为神话，作为一本邀请重新思考父权制世界给定的书，它具有启示性。我也在读玛吉·皮尔西（Marge Piercy）的《小变化》（Small Changes）。我记得我走在通往哈佛广场的街道上，想着皮尔西的主人公，他也来到了波士顿地区。她看起来如此真实，以至于我想象着我可以在街上遇到她。我沉思着她所陷入的困境——一个控制欲强的丈夫试图强迫她怀孕。第7章讨论过，她的逃跑与一只死去的动物有关，使她戒掉了吃温血动物的戒律。我的脑海中开始思考女权主义背景下的素食主义：古尔德·戴维斯（Gould Davis）声称素食母权制被以动物为食的父权制所推翻;许多十九世纪的女权主义者是素食主义者;其他小说，如夏洛特·珀金斯·吉尔曼的《赫兰德》。我自己的直觉联系感在内心深处嗡嗡作响，尚未表达出来。就像在老虎机上咔哒咔哒的三颗樱桃一样，这些素食女权主义的参考突然也做了同样的事情。有联系！我加快了脚步，开始看到所有分散的参考资料 都作为一个更大的整体的一部分。
I was fortunate to be in Cambridge. Mary Daly allowed me to pursue the issue as a paper for her class and the women at New Words, a feminist 我很幸运能来到剑桥。玛丽·戴利（Mary Daly）允许我把这个问题作为她班级和女权主义者新词（New Words）的女性的论文
bookstore, suggested other books that contained pertinent references. In the Schlesinger Library at Radcliffe College, I encountered the manuscripts of Agnes Ryan, an early twentieth-century feminist-vegetarian. The women in the Harvard metahistory class listened to my presentation and offered other associations. References spiraled into connections; connections curved toward a theory. I interviewed over 40 feminists in the Boston-Cambridge community who were vegetarian. The women at Amazon Quarterly, an early lesbian-feminist journal, accepted for publication my paper for Mary Daly's class and it appeared in 1975 in the anthology The Lesbian Reader. 书店，推荐了其他包含相关参考资料的书籍。在拉德克利夫学院（Radcliffe College）的施莱辛格图书馆（Schlesinger Library），我遇到了二十世纪初女权主义素食主义者艾格尼丝·瑞安（Agnes Ryan）的手稿。哈佛元史课上的女性听了我的演讲，并提供了其他协会。参考文献螺旋式上升为连接;连接向理论弯曲。我采访了波士顿-剑桥社区的40多位素食女权主义者。早期的女同性恋女权主义杂志《亚马逊季刊》（Amazon Quarterly）的女性接受了我为玛丽·戴利（Mary Daly）的课发表的论文，并于1975年发表在选集《女同性恋读者》（The Lesbian Reader）中。
By 1976, I knew there was a connection; many feminists were responding with energy (both positive and negative) to my ideas. A small press had offered to publish my ideas as a book if I expanded my paper. The Oedible Complex was coming into being as a book. (Indeed the Boston Women's Health Collective carried a reference to that book through several editions of Our Bodies, Ourselves.) But something bothered me. I felt that I would have only one chance to claim a connection between feminism and vegetarianism, and my 1976 book did not feel ready. It wasn't "cooked." How exactly did I explain the connections? What was my theory? The intellectual quandary was not the only brake being applied to my early efforts at writing this book. I had also experienced some negative repercussions for my work, and I felt exposed and vulnerable. My book was not ready, nor was I. I left the Boston area and put my book aside. Friends warned me. "But someone else might do the book. Someone might beat you to it if you abandon this" 到 1976 年，我知道两者之间存在联系;许多女权主义者对我的想法做出了积极的回应（无论是积极的还是消极的）。一家小出版社提出，如果我扩大论文范围，可以把我的想法写成一本书出版。Oedible Complex是作为一本书诞生的。（事實上，波士頓婦女健康團體（Boston Women's Health Collective）在《我們的身體，我們自己》（Our Bodies， Yourself）的幾個版本中引用了這本書。但有些事情困扰着我。我觉得我只有一次机会声称女权主义和素食主义之间的联系，而我 1976 年的书感觉还没有准备好。它不是“煮熟的”。我究竟是如何解释这些联系的？我的理论是什么？智力上的窘境并不是我早期写这本书的唯一障碍。我的工作也经历了一些负面影响，我感到暴露和脆弱。我的书还没准备好，我也没有。我离开了波士顿地区，把我的书放在一边。朋友警告我。“但其他人可能会写这本书。如果你放弃这个，有人可能会打败你”
"I'll have to take that chance," I replied. "It's not ready" “我必须抓住这个机会，”我回答。“还没准备好”
Despite other exciting alternatives, including the offer of a fellowship to study in Australia and travel around the world, I returned to upstate New York and became involved with social activism. With my partner I started a Hotline for Battered Women, which we housed at nights in our home. I became immersed in a fair-housing battle that was raw, cruel, enervating, and heartbreaking. We started a soup kitchen and a secondhand clothing store. I wrote grant applications for the purchase and renovation of an old building to become a service center and apartments. I was appointed to Governor Cuomo's Commission on Domestic Violence and chaired the housing committee, trying to innovate connections between housing advocates and battered women advocates. My life was filled with activism. 尽管有其他令人兴奋的选择，包括提供在澳大利亚学习和环游世界的奖学金，我还是回到了纽约州北部，并参与了社会活动。我和我的伴侣一起开通了一条受虐妇女热线，我们晚上在家里。我沉浸在一场原始、残酷、充满活力和令人心碎的公平住房之战中。我们开了一家施粥厨房和一家二手服装店。我写了拨款申请，用于购买和翻新一栋旧建筑，使其成为服务中心和公寓。我被任命为科莫州长家庭暴力委员会的成员，并担任住房委员会主席，试图创新住房倡导者和受虐妇女倡导者之间的联系。我的生活充满了激进主义。
Though I was busy from morning to night with meetings, phone calls, deadlines, organizing, I also harbored the desire to create this book. The desire was painful and deep; its depth provoked the pain and the ache to write. My day was filled with responding to immediate needs, marshaling 虽然我从早到晚忙于开会、打电话、截止日期、组织工作，但我也怀有创作这本书的愿望。这种欲望是痛苦而深刻的;它的深度激起了写作的痛苦和痛苦。我的一天充满了响应即时需求、编组
Preface to the Tenth Anniversary Edition 十周年纪念版序言
resources, agitating, and educating. When was the time to write? I felt a sense of incompleteness, of failing to achieve coherence to something inchoate but vibrant. I was confused because I also felt shame; the shame of wanting to be a writer but not succeeding. 资源、鼓动和教育。什么时候写？我感到一种不完整的感觉，无法实现对一些不完整但充满活力的东西的连贯性。我很困惑，因为我也感到羞耻;想当作家却没有成功的耻辱。
I continued to collect citations and references. Everything I read, from mysteries to herstories, from practical books about ending battering to feminist literary criticism, contained nuggets of meaning. Yet everywhere I went I encountered disconnections-battered women's advocates eating hamburgers while talking about peace in the home; biographies of feminists that failed to consider the vegetarianism of their subject; peace-activist potlucks with dead animals. What I harbored was a terrible burden. I felt I would implode with the blocked energy of making the connection internally and yet not finishing the book I had envisioned years earlier. I felt anger, alienation, and determination. 我继续收集引文和参考文献。我读到的一切，从神秘小说到她的故事，从关于结束殴打的实用书籍到女权主义文学批评，都包含着意义。然而，无论我走到哪里，我都会遇到与世隔绝的妇女倡导者，她们一边吃着汉堡包，一边谈论家庭和平;女权主义者的传记没有考虑其主题的素食主义;和平活动家与死去的动物聚餐。我所怀有的是一个可怕的负担。我觉得我会因为内部建立联系而无法完成我多年前设想的书的受阻能量而崩溃。我感到愤怒、疏远和决心。
So I tried to write this book. Not once, or twice, but with many false starts and numerous drafts. All through the Reagan years, I kept at it. Time off from work brought time to research and write. I had drawers full of connections-historical, literary, social. But still the theoretical that would hold it altogether eluded me. 所以我试着写这本书。不是一次或两次，而是有许多错误的开始和无数的草稿。在里根的整个时代，我都坚持了下来。下班后有时间进行研究和写作。我的抽屉里装满了历史的、文学的、社会的联系。但是，我仍然无法完全理解它。
In 1987, I moved with my partner to the Dallas area so that he could pursue a ministry with the homeless and I could devote myself full time to writing what became The Sexual Politics of Meat and rearing our young child. On our second night on the road, we stayed in Arkansas. Reading Margaret Homans's Bearing the Word, I discovered the concept of the absent referent in the first few pages of the book. I stopped reading; I lowered the book and held it as I contemplated this idea. The absent referent: that was what animals eaten for meat were! The next day, I realized that the absent referent was what enabled the interweaving of the oppression of women and animals. 1987年，我和我的伴侣搬到了达拉斯地区，这样他就可以与无家可归者一起事工，而我就可以全身心地投入到写作《肉的性政治》中，并抚养我们年幼的孩子。在路上的第二个晚上，我们住在阿肯色州。在阅读玛格丽特·霍曼斯（Margaret Homans）的《承载话语》（Bearing the Word）时，我在书的前几页发现了缺席指称的概念。我停止了阅读;我放下书，拿着它思考这个想法。缺席的指称：这就是吃肉的动物！第二天，我意识到，缺席的指涉物使妇女和动物的压迫交织在一起。
Behind every meal of meat is an absence: the death of the animal whose place the meat takes. The "absent referent" is that which separates the meat eater from the animal and the animal from the end product. The function of the absent referent is to keep our "meat" separated from any idea that she or he was once an animal, to keep the "moo" or "cluck" or "baa" away from the meat, to keep something from being seen as having been someone. Once the existence of meat is disconnected from the existence of an animal who was killed to become that "meat," meat becomes unanchored by its original referent (the animal), becoming instead a free-floating image, used often to reflect women's status as well as animals'. Animals are the absent referent 每一顿肉的背后都有一种缺席：肉所占据位置的动物的死亡。“缺席参照物”是将肉食者与动物以及动物与最终产品区分开来的指涉物。缺席指称者的功能是使我们的“肉”与她或他曾经是动物的任何想法分开，使“哞哞”或“咯咯”或“咔嚓”远离肉，防止某些东西被视为某人。一旦肉的存在与被杀死成为“肉”的动物的存在脱节，肉就被它的原始指涉物（动物）所锚定，而成为一个自由浮动的形象，经常被用来反映女性和动物的地位。动物是缺席的参照物
in the act of meat eating; they also become the absent referent in images of women butchered, fragmented, or consumable. 在吃肉的行为中;她们也成为被屠杀、支离破碎或可消费的女性形象中缺席的参照物。
When we arrived in Dallas, I not only had the time to write but a theory that explained the connections. Earlier drafts that meandered were torn through; I uprooted material; and two years later I finished the book. 当我们到达达拉斯时，我不仅有时间写作，而且还有时间解释其中的联系。蜿蜒曲折的早期草稿被撕毁;我连根拔起了材料;两年后，我读完了这本书。
Nearly fifteen years after withdrawing my initial efforts at this book from a publisher, The Sexual Politics of Meat appeared. I was amazed at the immediate responses to it. People who read it and felt confirmed by it began to send me evidence of the connections. I have a veritable museum of matchbox covers, menus, advertisements, photographs of billboards, and other items that confirm the connection between the oppression of women and the oppression of animals. From these I have created a slide show on the sexual politics of meat and have traveled around the country with it. 在我从出版商那里撤回了这本书的最初努力将近十五年后，《肉类的性政治》出现了。我对它的即时反应感到惊讶。那些读过它并感到被它证实的人开始向我发送联系的证据。我有一个名副其实的博物馆，里面有火柴盒封面、菜单、广告、广告牌照片和其他物品，这些物品证实了对妇女的压迫和对动物的压迫之间的联系。从这些中，我制作了一个关于肉类性政治的幻灯片，并带着它走遍了全国。
On the other hand, reporters and commentators who were seeking for the ultimate example of "political correctness" landed upon The Sexual Politics of Meat and trumpeted it as the academic excess of the year. I am not an academic; I am a cultural worker. Once in a while I teach one course at Perkins Theological School, but this does not an academic make. I am grateful that with this tenth anniversary edition I can establish that this book evolved from an activist. I am an activist immersed in theory, to be sure. But I am still an activist, with all the war wounds of having our house picketed by anti-abortionists; of hearing racists talk about my partner and me on the radio; of having harbored abused women, as well as the hotline itself, in our home. 另一方面，寻求“政治正确”终极典范的记者和评论员登陆了《肉类的性政治》，并大肆宣扬它是今年的学术超额作品。我不是学者;我是一名文化工作者。我偶尔会在珀金斯神学院教一门课程，但这不是学术课程。我很感激通过这本十周年纪念版，我可以确定这本书是从活动家演变而来的。可以肯定的是，我是一个沉浸在理论中的活动家。但我仍然是一个活动家，因为我们的房子被反堕胎主义者纠察而受到所有战争创伤;听到种族主义者在广播中谈论我和我的伴侣;在我们家中窝藏受虐待的妇女以及热线本身。
In chapter 7, I quote philosopher Mary Midgley who observes that "the symbolism of meat-eating is never neutral." Meat eaters see themselves as "eating life." Vegetarians see meat eaters as "eating death." Midgley says that "there is a kind of gestalt-shift between the two positions which makes it hard to change, and hard to raise questions on the matter at all without becoming embattled." Reaction to The Sexual Politics of Meat is influenced by which side of the gestalt shift one is on. For many who have enthusiastically embraced its thesis, it has become a touchstone for an empowering worldview and for activism. This is what has given the book that paradoxical status some have termed "an underground classic." For others, it is the book that goes too far. The most enjoyable example of this was a long review by the British essayist and critic Auberon Waugh in the Sunday Telegraph in which he speculated that the entire book, the author, and her family, were conceived by a male academic emigre from Eastern Europe, who poses as a madwoman (me!). And I had a good laugh when 在第7章中，我引用了哲学家玛丽·米德利（Mary Midgley）的话，她观察到“吃肉的象征意义从来都不是中立的。肉食者认为自己是“吃生命”。素食者认为肉食者是“吃死”。米奇利说，“这两种立场之间存在着一种格式塔式的转变，这使得很难改变，也很难在不陷入困境的情况下就此事提出问题。对《肉的性政治》的反应受到一个人站在格式塔转变的哪一边的影响。对于许多热情拥护其论点的人来说，它已成为赋权世界观和行动主义的试金石。这就是这本书被一些人称为“地下经典”的矛盾地位的原因。对于其他人来说，这本书走得太远了。最令人愉快的例子是英国散文家和评论家奥伯伦·沃（Auberon Waugh）在《星期日电讯报》上的一篇长篇评论，他推测整本书、作者和她的家人都是由一位来自东欧的男性学术移民构思的，他冒充一个疯女人（我！我笑得很开心
Preface to the Tenth Anniversary Edition 十周年纪念版序言
critics complained that The Sexual Politics of Meat proved that the left still did not have a sense of humor. What they meant is that I did not have their kind of humor. 批评者抱怨说，《肉的性政治》证明左派仍然没有幽默感。他们的意思是我没有他们的那种幽默。
In the years since 1976, I became not only the person who could write this book, but also the person who could handle the responses to this book. By the time Rush Limbaugh began talking about The Sexual Politics of Meat on his radio and television shows, I was inured to my work being an object of speculation. And when people buttonhole me demanding "What about the homeless, what about battered women?" and insist that we have to help suffering humans first, I am not thrown off by such assertive narrowing of the field of compassionate activism. I know that vegetarianism and animal activism in general can accompany social activism on behalf of disenfranchised people. I also know that this question is actually a defensive response, an attempt to deflect from an issue with which the interrogator feels uncomfortable. It is an attempt to have a moral upper hand. Only meat eaters raise this issue. No homeless advocate who is a vegetarian, no battered-women's advocate who is a vegetarian, would ever doubt that these issues can be approached in tandem. In addition, the point of The Sexual Politics of Meat is that we have to stop fragmenting activism; we cannot polarize human and animal suffering since they are interrelated. 自1976年以来的几年里，我不仅成为能够写这本书的人，而且成为能够处理对这本书的反应的人。当拉什·林博（Rush Limbaugh）开始在他的广播和电视节目中谈论肉类的性政治时，我已经习惯了我的作品成为猜测的对象。当人们问我“无家可归者怎么办，受虐妇女怎么办？”并坚持认为我们必须首先帮助受苦受难的人类时，我并没有被这种自信地缩小富有同情心的行动主义领域所抛弃。我知道，素食主义和动物行动主义可以伴随着代表被剥夺权利的人的社会行动主义。我也知道，这个问题实际上是一种防御性反应，试图转移审讯者感到不舒服的问题。这是试图在道德上占上风。只有肉食者才会提出这个问题。没有一个素食主义者的无家可归者倡导者，没有一个素食主义者的受虐妇女倡导者，会怀疑这些问题可以同时解决。此外，《肉食的性政治》的要点是，我们必须停止分裂激进主义;我们不能将人类和动物的痛苦两极分化，因为它们是相互关联的。
It is a truism that you cannot argue with a people's mythology. Yet, this is what consciousness raising does. It argues with the mythologies we are taught to live by until suddenly we are able to see the same thing differently. At that moment a fact becomes a contradiction. The Sexual Politics of Meat represents one attempt at turning a fact into a contradiction. 你不能与一个民族的神话争论，这是不言而喻的。然而，这就是提高意识的作用。它与我们被教导生活的神话争论，直到突然间我们能够以不同的方式看待同样的事情。在那一刻，一个事实变成了一个矛盾。《肉食的性政治》代表了一种将事实变成矛盾的尝试。
The process of viewing another as consumable, as something, is usually invisible to us. Its invisibility occurs because it corresponds to the view of the dominant culture. The process is also invisible to us because the end product of the process-the object of consumption-is available everywhere. 将另一个人视为消耗品、作为某物的过程通常对我们来说是看不见的。它的隐形之所以发生，是因为它符合主流文化的观点。这个过程对我们来说也是看不见的，因为这个过程的最终产品——消费的对象——无处不在。
The Sexual Politics of Meat means that what, or more precisely who, we eat is determined by the patriarchal politics of our culture, and that the meanings attached to meat eating include meanings clustered around virility. We live in a racist, patriarchal world in which men still have considerable power over women, both in the public sphere (employment and politics) and in the private sphere (at home, where in this country woman-battering results in the death of four women a day). What The Sexual Politics of Meat argues is that the way gender politics is structured into our world is related to how we view animals, especially animals who are consumed. Patriarchy is a gender system that is implicit in human/ 肉食的性政治意味着，我们吃什么，或者更准确地说，我们吃谁，是由我们文化的父权政治决定的，而与肉食相关的意义包括围绕阳刚之气的意义。我们生活在一个种族主义、父权制的世界里，男性仍然对女性拥有相当大的权力，无论是在公共领域（就业和政治）还是在私人领域（在家庭中，在这个国家，殴打妇女导致每天有四名妇女死亡）。《肉的性政治》认为，性别政治在我们世界的结构方式与我们如何看待动物有关，尤其是被食用的动物。父权制是一种隐含在人类身上的性别体系。
animal relationships. Moreover, gender construction includes instruction about appropriate foods. Being a man in our culture is tied to identities that they either claim or disown-what "real" men do and don't do. "Real" men don't eat quiche. It's not only an issue of privilege, it's an issue of symbolism. Manhood is constructed in our culture, in part, by access to meat eating and control of other bodies. 动物关系。此外，性别建构包括关于适当食物的指导。在我们的文化中，作为一个男人与他们声称或否认的身份联系在一起——“真正的”男人做什么和不做什么。 “真正的”男人不吃乳蛋饼。这不仅是一个特权问题，也是一个象征主义问题。在我们的文化中，男子气概在一定程度上是通过吃肉和控制其他身体来构建的。
Everyone is affected by the sexual politics of meat. We may dine at a restaurant in Chicago and encounter this menu item: "Double D Cup Breast of Turkey. This sandwich is so Big." Or, we may dine at the restaurant chain Hooters, which has a logo ostensibly of owl's eyes. In its menu, the restaurant explains how it came up with the name "Hooters" which is a slang for "breasts": "Now the dilemma . . . what to name the place. Simple . . . what else brings a gleam to men's eyes everywhere besides beer and chicken wings and an occasional winning football season. Hence, the name-Hooters-it is supposed that they were into owls." Or look at the image of "Ursula Hamdress" on page 20, from a publication called Playboar: The Pig Farmer's "Playboy" that continues to be sold in upscale bookstores. In each of these cases, animals are ostensibly the topic, but women are the absent referents. 每个人都受到肉类性政治的影响。我们可能会在芝加哥的一家餐厅用餐，并遇到这样的菜单项：“双D罩杯火鸡胸肉。这个三明治太大了。或者，我们可以在连锁餐厅Hooters用餐，它的标志表面上是猫头鹰的眼睛。在菜单中，这家餐厅解释了它是如何想出“Hooters”这个名字的，这是“乳房”的俚语：“现在的困境......给这个地方起什么名字。简单。。。除了啤酒和鸡翅以及偶尔获胜的足球赛季之外，还有什么能让男人眼前一亮。因此，这个名字——Hooters——据说他们喜欢猫头鹰。或者看看第20页的“Ursula Hamdress”的图片，来自一本名为Playboar的出版物：猪农的“花花公子”，该书继续在高档书店出售。在每一种情况下，动物表面上都是主题，但女性是缺席的参照物。
Through the sexual politics of meat, consuming images such as these provide a way for our culture to talk openly about and joke about the objectification of women without having to acknowledge that this is what they are doing. It is a way that men can bond publicly around misogyny whether they know it or not. It makes the degradation of women appear playful and harmless: "just" a joke. No one has to be accountable because women are not being depicted. Thus everyone can enjoy the degradation of women without being honest about it. "We're just looking at a pig." "It's only a sandwich." "We're just eating at Hooters." 通过肉类的性政治，消费这样的图像为我们的文化提供了一种公开谈论和开玩笑女性物化的方式，而不必承认这是她们正在做的事情。这是男人可以公开围绕厌女症建立联系的一种方式，无论他们是否知道。它使女性的堕落显得俏皮而无害：“只是”一个笑话。没有人必须承担责任，因为女性没有被描绘出来。因此，每个人都可以享受女性的堕落，而无需诚实。“我们只是在看一头猪。”“这只是一个三明治。”“我们只是在Hooters吃饭。”
These issues are "in our face" all the time. We do not perceive them as problematic because we are so used to having our dominant culture mirror these attitudes. We become shaped by and participants in the structure of the absent referent. The sexual politics of meat also works at another level: the ongoing superstition that meat gives strength and that men need meat. Just as a proliferation of images in which women and animals are absent referents appeared in the past ten years, so there has been a resurgence of "beef madness" in which meat is associated with masculinity. As an article in the New York Times announced shortly after the appearance of The Sexual Politics of Meat: "Scotch and beef are served in a new shrine to trousers." The article observes "in keeping with the masculine spirit of the evening, the 这些问题一直“摆在我们面前”。我们并不认为它们有问题，因为我们已经习惯于让我们的主流文化反映这些态度。我们被缺席的参照物的结构所塑造和参与者。肉的性政治也在另一个层面上起作用：持续的迷信，即肉能给人力量，男人需要肉。正如过去十年中出现了大量女性和动物缺席的图像一样，肉类与男性气质联系在一起的“牛肉疯狂”也卷土重来。正如《纽约时报》的一篇文章在《肉类的性政治》问世后不久宣布的那样：“苏格兰威士忌和牛肉在裤子的新神殿中供应。文章指出，“为了与当晚的阳刚精神保持一致，
Preface to the Tenth Anniversary Edition 十周年纪念版序言
hors d'oeurves were beefy-roast beef on toast, chunked chicken in pastry shell. None of that asparagus and cucumber fluff here." A "man-pleasing" brunch recipe in Cosmopolitan called for " 4 cups beef." New Woman explored the issue of "Love, Sex, and Flank steak" in 1996, querying "What do men want?" The answer, from a writer and New York Times reporter: 开胃小菜是烤牛肉配吐司，大块鸡肉配糕点壳。这里没有芦笋和黄瓜绒毛。Cosmopolitan 的“令人愉悦”的早午餐食谱要求“4 杯牛肉”。1996年，《新女性》探讨了“爱情、性和侧翼牛排”的问题，提出了“男人想要什么？答案来自一位作家和《纽约时报》记者：
In my experience the answer is great sex and a great steak-and not necessarily in that order. Sure, they want money and power, but only because of what those can win them-sex and steak. Both are closely related, as muscular, full-bodied pleasures of the flesh, and each ignites desire for the other. A hot, juicy, blood-red steak or a succulently thick hamburger induces an overall sense of well-being and a surge of selfassurance that is sure to make him feel good about himself and by association, you. That is especially true in this country, where beef is the quintessential macho fare. 根据我的经验，答案是很棒的性爱和美味的牛排——不一定按这个顺序。当然，他们想要金钱和权力，但只是因为这些可以赢得他们的东西——性和牛排。两者密切相关，作为肌肉发达、浓郁的肉体快感，并且每一种都点燃了对对方的欲望。一块热腾腾的、多汁的、血红色的牛排或一个多汁的汉堡包，都会给人一种整体的幸福感和一种自信的涌动，这肯定会让他对自己和你感觉良好。在这个国家尤其如此，牛肉是典型的男子气概。
Let's face it, the assumptions about men in this article are as insulting as the assumptions about women. The sexual politics of meat traps everyone"him," "you," and the animals who are supposed to be consumed. 让我们面对现实吧，本文中关于男性的假设与关于女性的假设一样具有侮辱性。肉的性政治困住了每个人“他”、“你”和应该被消费的动物。
When a book features an idea originally conceived twenty-five years ago, the question appropriately arises: "Are these insights still timely?" Sadly, the answer is yes, even more so. During the past decade, the sexual politics of meat has experienced much cultural expression. The argument in chapter 1 that meat is part of the cultural mythology of maleness, can be found in diverse aspects of popular culture: From a Seinfeld episode that features the comedian desperately trying to hide the fact that he is not eating meat so his date will not mistake him for a "wimp," to the examples from Cosmopolitan and New Woman, the message continues to be that men are supposed to eat meat and that meat is associated with virility. In the ads and menus and match covers and billboards that have appeared in the past ten years, the aspects of the sexual politics of meat proposed in chapter 2-the overlapping, interconnected oppression of women and nonhuman animalsare evident. 当一本书讲述了一个最初在二十五年前构思的想法时，就会适当地提出一个问题：“这些见解仍然及时吗？可悲的是，答案是肯定的，更是如此。在过去的十年中，肉类的性政治经历了许多文化表达。第 1 章中关于肉是男性文化神话的一部分的论点可以在流行文化的各个方面找到：从《宋飞正传》的一集，喜剧演员拼命试图隐瞒他不吃肉的事实，这样他的约会对象就不会把他误认为是“懦夫”，到《大都会》和《新女性》中的例子， 信息仍然是男人应该吃肉，肉与阳刚之气有关。在过去十年中出现的广告、菜单、火柴封面和广告牌中，第二章提出的肉食性政治的方面——对女性和非人类动物的重叠、相互关联的压迫是显而易见的。
Things feel worse not only in terms of the cultural depiction but also in terms of the staggering numbers. Anyone familiar with the first edition of this book knows that the dedication was to six billion animals slaughtered for food in the United States. Now the number is almost at nine and a half billion, and rising. Added to this number is the conservative estimate of 21.7 billion sea animals killed every year in the United States. 事情不仅在文化描述方面，而且在惊人的数字方面都感觉更糟。任何熟悉这本书第一版的人都知道，这本书的献词是献给在美国被屠宰的 60 亿只动物作为食物。现在这个数字几乎是九十五亿，而且还在上升。除此之外，美国每年有 217 亿只海洋动物被杀死。
Over the past decade, an immense amount of documentation has appeared confirming the healthful nature of a complete vegetarian dietone that does not rely on any animal products. Why, given the proven health benefits of a low-fat, no-cholesterol, high-fiber diet, and the associations of meat eating with deaths or illness from "mad cow disease," E. coli contamination, listeria, campylobacter, and salmonella poisoning, does meat eating remain such an important part of our culture's diet? Why is it that now, here in Dallas, the waiting time for popular "steak-houses" on a weekend can be two to three hours? 在过去的十年中，出现了大量的文件，证实了不依赖任何动物产品的完整素食饮食的健康性质。为什么，鉴于低脂肪、无胆固醇、高纤维饮食的健康益处，以及吃肉与“疯牛病”、大肠杆菌污染、李斯特菌、弯曲杆菌和沙门氏菌中毒的死亡或疾病的联系，为什么吃肉仍然是我们文化饮食中如此重要的一部分？为什么现在在达拉斯，周末受欢迎的“牛排馆”的等待时间可能要等两到三个小时？
Clearly, meat eating is habitual; inertia militates against change. But that is not the only reason. People are able to change. Contributing to the inertia is the mythology of meat eating. Our culture accepts all the aspects of the sexual politics of meat, including the basic one that people need meat to stay healthy (read: strong). Moreover, government support of meat eating is clear as the politicians launch sexist attacks on "welfare queens" but not on the "cowboy welfare kings" whose cattle raising is subsidized by the federal government. 显然，吃肉是习惯性的;惰性不利于变化。但这不是唯一的原因。人们能够改变。促成这种惯性的是吃肉的神话。我们的文化接受肉类性政治的所有方面，包括人们需要肉类来保持健康的基本方面（阅读：强壮）。此外，政府对吃肉的支持是显而易见的，因为政客们对“福利皇后”发起了性别歧视攻击，而不是对“牛仔福利国王”发起了性别歧视攻击，他们的养牛业由联邦政府补贴。
In the past ten years, our awareness increased about the immense environmental consequences of factory farming and the impact of this dehumanizing treatment on animals and their human tenders. Yet, meat eaters continue to believe they are eating a humane diet. Meat eaters like to believe that they are doing what complete vegetarians do-eating humanely-without actually doing what complete vegetarians do-not eating animal products. And so, images of animals living in freedom on a family farm abound when in fact the animals' lives are nothing like the depictions. We believe both that we are being kind to the animals and that they like how we are treating them. Or we like to believe that the animals have no consciousness of suffering and that their plight should not affect us. To paraphrase Rousseau, everywhere animals are in chains, but we image them as free. This denial is very strong. To convey this sense of the animals' freedom, patriarchal-cultural images draw upon cues about another supposed freedom: the consumption of women's sexuality. Thus animals and women are not only depicted as free, though they are not, but as sexually free. The result is the sexual politics of meat. 在过去的十年中，我们越来越意识到工厂化养殖对环境的巨大影响，以及这种非人性化待遇对动物及其人类招标的影响。然而，肉食者仍然相信他们正在吃人道的饮食。肉食者喜欢相信他们正在做完全素食者所做的事情——人道地饮食——而不是真正做完全素食者所做的事情——不吃动物产品。因此，动物在家庭农场自由生活的图像比比皆是，而事实上，动物的生活与描绘的完全不同。我们相信我们对动物很友善，他们也喜欢我们对待它们的方式。或者我们愿意相信动物没有痛苦的意识，它们的困境不应该影响我们。套用卢梭的话来说，到处都是动物被锁链束缚着，但我们想象它们是自由的。这种否认非常强烈。为了传达这种动物的自由感，父权制文化图像借鉴了另一种所谓的自由：对女性的消费。因此，动物和女人不仅被描绘成自由的，尽管它们不是自由的，而且是性自由的。结果是肉的性政治。
Ironically, when I finally finished my book after fifteen years of working on it, a few reviewers accused me of trying to take advantage of the faddishness of vegetarianism in the late 1980s. The Sexual Politics of Meat appeared to be "trendy" because of what it was actually doing, offering a synthesis that made sense of two seemingly divergent impulses-justice for 具有讽刺意味的是，当我在十五年后终于完成了这本书时，一些评论家指责我试图利用 1980 年代后期素食主义的时尚。《肉食的性政治》之所以“时髦”，是因为它实际上在做什么，它提供了一种综合，使两种看似不同的冲动变得有意义——正义
Preface to the Tenth Anniversary Edition 十周年纪念版序言
women and concern about animals. It is not that this book was the first feminist book to treat vegetarianism seriously as a political act of resistance, though it does do that. And it is not that I challenged animal advocates and vegetarians to become aware of sexual politics, though I do that as well. It was that the book heralds an exciting movement in scholarship that honors connections, recognizes overlapping oppressions, and works to challenge the fragmentation of activism. 妇女和对动物的关注。这并不是说这本书是第一本将素食主义严肃地视为政治抵抗行为的女权主义书籍，尽管它确实这样做了。这并不是说我挑战动物倡导者和素食主义者要意识到性政治，尽管我也这样做。正是这本书预示着一场激动人心的学术运动，它尊重联系，承认重叠的压迫，并致力于挑战激进主义的碎片化。
Since the publication of The Sexual Politics of Meat, I have become immersed in these exciting movements of scholars and activists alike who are challenging a violent and violating worldview. In the 1980s, ecofeminists began to identify the interrelated oppression of women and animals, and in the last decade they have continued these efforts. I have been honored to meet many of these fine women, including Marti Kheel, Lori Gruen, Greta Gaard, Josephine Donovan, Ynestra King, Barbara Noske, and Karen Warren. In addition, there has been important activism and scholarship identifying the relationship between violence against humans and violence against animals, including the direct relationship between child and animal abuse, and woman-battering and animal abuse. The activism of women associated with Feminists for Animal Rights, Marti Kheel, Batya Bauman, Lisa Finlay, and Michelle Taylor, has empowered feminists and animal activists around the world to continue to make connections. In addition, Feminists for Animal Rights provides information on domestic violence and harm to animals, and offers model programs for working with battered women's shelters in providing housing for companion animals of battered women. 自从《肉的性政治》出版以来，我就沉浸在这些激动人心的学者和活动家的运动中，他们正在挑战暴力和违反的世界观。在 1980 年代，生态女性主义者开始确定对妇女和动物的相互关联的压迫，并在过去十年中继续这些努力。我很荣幸能见到许多优秀的女性，包括 Marti Kheel、Lori Gruen、Greta Gaard、Josephine Donovan、Ynestra King、Barbara Noske 和 Karen Warren。此外，还有重要的行动主义和学术研究确定了对人类的暴力和对动物的暴力之间的关系，包括虐待儿童和动物之间的直接关系，以及殴打妇女和虐待动物之间的关系。与动物权利女权主义者 Marti Kheel、Batya Bauman、Lisa Finlay 和 Michelle Taylor 相关的女性的激进主义使世界各地的女权主义者和动物活动家能够继续建立联系。此外，动物权利女权主义者提供有关家庭暴力和对动物的伤害的信息，并提供与受虐妇女收容所合作的示范方案，为受虐妇女的伴侣动物提供住房。
I have appreciated the editorial role of Merle Hoffman of On the Issues, Robin Morgan at Ms., Kim Stallwood at Animals' Agenda, and Martin Rowe at Satya, who have published writings that continue to make connections. Campus activism on the issue is increasing. When I travel to campuses, I meet energized students working to educate the campus community. The Bloodroot Collective continues to serve delicious meals in their feministvegetarian restaurant at 85 Ferris Street, Bridgeport, Connecticut. Artist Sue Coe's Dead Meat, filmmaker Jennifer Abbott's A Cow at My Table, Ruth Ozeki's My Year of Meats, and Consolidated's compact disk Friendly Fascism offer different artistic ways of representing the interconnections of violence. 我很欣赏 On the Issues 的 Merle Hoffman、Ms. 的 Robin Morgan、Animals' Agenda 的 Kim Stallwood 和 Satya 的 Martin Rowe 的编辑角色，他们发表的著作继续建立联系。关于这个问题的校园活动正在增加。当我前往校园时，我会遇到精力充沛的学生，他们致力于教育校园社区。Bloodroot Collective 继续在康涅狄格州布里奇波特摩天街 85 号的女权主义素食餐厅提供美味佳肴。艺术家苏·科（Sue Coe）的《死肉》（Dead Meat）、电影制片人詹妮弗·阿博特（Jennifer Abbott）的《我餐桌上的牛》（A Cow at My Table）、露丝·奥泽基（Ruth Ozeki）的《我的肉之年》（My Year of Meats）和Consolidated的光盘《友好的法西斯主义》（Friendly Fascism）提供了不同的艺术方式来表现暴力的相互联系。
The discussion about animals and religion is beginning to catch up with the philosophical debate about animals. There is now a working group on animals and religions that is part of the American Academy of Religion. Literary analysis concerning animals outpaces religious studies. Marian 关于动物和宗教的讨论开始赶上关于动物的哲学辩论。现在有一个关于动物和宗教的工作组，它是美国宗教学院的一部分。关于动物的文学分析超过了宗教研究。玛丽安
Scholtmeijer's important work Animal Victims in Modern Fiction has been joined by others who refuse to view animals merely as means to an end, whether it be academic or gustatory. A Society for Animal Advocacy through Literature (SAAL) has emerged, made up of individuals who are researching and teaching on animals in literature from a strong advocacy position. 肖尔特迈耶的重要著作《现代小说中的动物受害者》也加入了其他人的行列，他们拒绝将动物仅仅视为达到目的的手段，无论是学术上的还是味觉上的。一个通过文学倡导动物协会（SAAL）已经出现，由从强烈的倡导立场研究和教授文学动物的个人组成。
A concern voiced to me after the appearance of The Sexual Politics of Meat was that animal advocacy deflects women from dealing with our own oppression. I understand that concern. Approximately eighty percent of the animal advocacy movement is women. I have met and corresponded with animal advocates around the world who are immersed in forwarding both issues since they recognize how intertwined they are. In two anthologies, Josephine Donovan and I collect the important work of Karen Davis, Brian Luke, Susanne Kappeler, and others to indicate the exciting scholarship that arises from the recognition of the interconnections. 在《肉食的性政治》（The Sexual Politics of Meat）问世后，我向我表达了一个担忧，那就是动物保护使女性无法应对我们自己的压迫。我理解这种担忧。大约百分之八十的动物保护运动是女性。我与世界各地的动物倡导者会面并通信，他们沉浸在转发这两个问题上，因为他们认识到它们是多么交织在一起。在两本选集中，约瑟芬·多诺万（Josephine Donovan）和我收集了凯伦·戴维斯（Karen Davis）、布莱恩·卢克（Brian Luke）、苏珊娜·卡佩勒（Susanne Kappeler）等人的重要著作，以表明对相互联系的认识所产生的令人兴奋的学术成果。
This book does not provide a history of feminism and vegetarianism. It cannot-at least not yet. Even after ten years, there remains so much primary research work that must occur first. Instead, the book challenges traditional vegetarian and women's histories. Vegan cookbook author and social historian Leah Leneman's fine article on vegetarianism and the British women's suffrage movement is a model for the kind of work needed to pinpoint exactly how feminist activism and vegetarianism interacted in the past. 这本书没有提供女权主义和素食主义的历史。它不能——至少现在还不能。即使过了十年，仍然有那么多的初级研究工作必须首先进行。相反，这本书挑战了传统的素食和女性历史。素食食谱作者和社会历史学家莉亚·莱尼曼（Leah Leneman）关于素食主义和英国妇女选举权运动的精彩文章是确定女权主义激进主义和素食主义在过去如何相互作用所需的工作典范。
What of veganism-the abstaining from all animal products? The vegetarianism envisioned in this book is dairy- and egg-free. The Sexual Politics of Meat proposes a specific conceptual term to recognize the exploitation of the reproductive processes of female animals: milk and eggs should be called feminized protein, that is, protein that was produced by a female body. The majority of animals eaten are adult females and children. Female animals are doubly exploited: both when they are alive and then when they are dead. They are the literal female pieces of meat. Female animals become oppressed by their femaleness, becoming surrogate wetnurses. Then when their (re)productiveness ends, they are butchered and become animalized protein, or protein in the form of flesh. In the past ten years, an explosion of innovative vegan recipe books has occurred and many vegetarian cookbooks offer vegan alternatives. 素食主义——禁食所有动物产品呢？本书所设想的素食主义是不含乳制品和鸡蛋的。《肉的性政治》提出了一个特定的概念术语来承认对雌性动物生殖过程的剥削：牛奶和卵子应该被称为女性化蛋白质，即由女性身体产生的蛋白质。大多数被吃掉的动物是成年雌性和儿童。雌性动物受到双重剥削：无论是在它们活着的时候，还是在它们死去的时候。它们是字面上的女性肉块。雌性动物被它们的女性身份所压迫，成为代孕的湿护士。然后，当它们的（再）繁殖能力结束时，它们被屠宰并成为动物化的蛋白质，或肉形式的蛋白质。在过去的十年中，创新的素食食谱书籍呈爆炸式增长，许多素食食谱都提供素食替代品。
This book does not propose an essentialist view of the body. I do not believe definitively in the human vegetarian body; I know that people have survived as omnivores. But many of my sources did believe people were physiologically constructed as vegetarians. All of the health benefits of a 这本书并没有提出一种本质主义的身体观。我不绝对相信人类的素食身体;我知道人们是作为杂食动物生存下来的。但我的许多消息来源确实认为人们在生理上是素食主义者。所有健康益处
Preface to the Tenth Anniversary Edition 十周年纪念版序言
complete vegetarian diet affirm their intuitions, if not their science. And presently, our diets have evolved faster than our bodies. I use the term "vegetarian body" metaphorically, trying to evoke these earlier claims, and gesturing to the preventive benefits that scientific studies have now confirmed for vegetarianism. The phrase "vegetarian body" also conveys the transformational nature of becoming a vegetarian. In the act of becoming vegetarians our relationship with our bodies often changes, and even if we humans as a species have not evolved vegetarian bodies, we vegetarians and vegans seem to evolve a vegetarian body-one whose optimum health and happiness is achieved through being vegetarians. 完全的素食肯定了他们的直觉，如果不是他们的科学的话。目前，我们的饮食进化速度比我们的身体还快。我用“素食身体”这个词来比喻，试图唤起这些早期的主张，并指着科学研究现在已经证实的素食主义的预防益处。“素食身体”一词也传达了成为素食者的变革性质。在成为素食者的过程中，我们与身体的关系经常发生变化，即使我们人类作为一个物种没有进化出素食者的身体，我们素食者和纯素食者似乎进化出一个素食者的身体——一个通过素食者实现最佳健康和幸福的身体。
I do not propose an essentialist view of women, either. I do not believe women are innately more caring than men, or have an essential pacifist quality. But many of my feminist-vegetarian sources did believe this. I do believe that when one lacks power in the dominant culture, such disempowerment may make one more alert to other forms of disempowerment. Privilege resists self-examination, but exclusion does not. I do not believe that women essentially "care," but I do believe that it is essential for all of us to care and acknowledge relationships. 我也不建议对女性进行本质主义的观点。我不相信女性天生就比男性更有爱心，或者具有基本的和平主义品质。但我的许多女权主义素食主义者确实相信这一点。我确实相信，当一个人在主流文化中缺乏权力时，这种剥夺权力可能会使人们对其他形式的剥夺权力更加警惕。特权抵制自我反省，但排斥则不然。我不相信女性本质上是“关心”的，但我确实相信我们所有人都必须关心和承认关系。
Over the twenty-five years of working on this issue, I have heard one recurring response, "I'd be a vegetarian but my husband needs to eat meat." If I had a dollar for every time that I have heard this response since 1974, I could endow the Feminists for Animal Rights organization for years to come. By believing they must feed their husbands meat, these women perpetuate the sexual politics of meat that says men need meat to be strong and that men should determine the contents of the dinner plate. Meat eating becomes another vehicle for self-denial, for placing the partners needs first. Women see themselves as more responsible for taking care of their partner's needs than for taking care of their own needs. Many women appear fearful of what the absence of meat says to their husbands about themselves. Their thinking goes something like this: "It is my responsibility to meet his needs. He wants meat. If I do not prepare meat, I will not be meeting his needs. Since I am supposed to meet his needs, I am failing at a basic level of my responsibilities. This causes me to neglect him." She does not want to be seen as failing in the role expectations that she has assumed are legitimate. 在研究这个问题的二十五年里，我反复听到一个回应，“我会吃素，但我丈夫需要吃肉。如果自 1974 年以来，每次听到这样的回应时我都有一美元，我就可以在未来几年内捐赠给动物权利女权主义者组织。这些女人相信她们必须给丈夫喂肉，从而延续了肉的性政治，即男人需要肉才能强壮，男人应该决定餐盘里的东西。吃肉成为自我否定的另一种工具，将伴侣的需求放在首位。女性认为自己更有责任照顾伴侣的需求，而不是照顾自己的需求。许多妇女似乎害怕没有肉对丈夫说的关于自己的事。他们的想法是这样的：“满足他的需要是我的责任。他想吃肉。如果我不准备肉，我就不能满足他的需要。既然我应该满足他的需要，我就没有履行我的基本责任。这导致我忽视了他。她不想被看作是在她所认为的合理角色期望中失败了。
The question may arise: Even if there is a connection between meat eating and a patriarchal worldview, does this necessarily prove the reverse, a connection between feminism and vegetarianism? Feminism should not embrace vegetarianism simply because it is a negation of the dominant world. It should embrace it because of what it is and represents. Vegetarianism 问题可能会出现：即使吃肉和父权制世界观之间存在联系，这是否必然证明相反，女权主义和素食主义之间存在联系？女权主义不应该仅仅因为素食主义是对主导世界的否定而接受素食主义。它应该接受它，因为它是什么，代表什么。素食主义
is in fact deeply proactive and transformative. It is also delicious. Justice should not be so fragile a commodity that it cannot be extended beyond the species barrier of Homo sapiens. I have faith that those humans who have been exploited can empathize with and help nonhumans who have been exploited. The words of poet Fran Winant, "Eat rice have faith in women," remain a credo and a vision. 事实上，具有很强的积极性和变革性。它也很好吃。正义不应该如此脆弱，以至于它不能超越智人的物种障碍。我相信那些被剥削的人类可以同情和帮助被剥削的非人类。诗人弗兰·温南特（Fran Winant）的一句话，“吃米饭，对女人有信心”，仍然是一个信条和愿景。
PREFACE TO THE ORIGINAL EDITION 原版前言
My becoming a vegetarian had seemingly little relationship to my feminism-or so I thought. Now I understand how and why they are intimately connected, how being a vegetarian reverberates with feminist meaning. I discovered that what appeared to me as isolated concerns about health and ethics were interrelated and illumined by feminist insights. This book details these interrelationships and examines the connections between male dominance and meat eating. It argues that to talk about eliminating meat is to talk about displacing one aspect of male control and demonstrates the ways in which animals' oppression and women's oppression are linked together. 我成为素食主义者似乎与我的女权主义关系不大——或者我是这么认为的。现在我明白了它们如何以及为什么紧密相连，素食者如何与女权主义的意义产生共鸣。我发现，在我看来，对健康和道德的孤立关注是相互关联的，并被女权主义的见解所照亮。这本书详细介绍了这些相互关系，并研究了男性主导地位与肉食之间的联系。它认为，谈论消除肉类就是谈论取代男性控制的一个方面，并展示了动物的压迫和女性的压迫联系在一起的方式。
In some respects we all acknowledge the sexual politics of meat. When we think that men, especially male athletes, need meat, or when wives report that they could give up meat but they fix it for their husbands, the overt association between meat eating and virile maleness is enacted. It is the covert associations that are more elusive to pinpoint as they are so deeply embedded within our culture. 在某些方面，我们都承认肉类的性政治。当我们认为男人，尤其是男性运动员需要肉时，或者当妻子报告说他们可以放弃肉，但她们为丈夫修理肉时，吃肉和阳刚之气之间的明显联系就被确立了。隐蔽的关联更难确定，因为它们深深植根于我们的文化中。
My endeavor in this book is to make the covert associations overt by explaining how our patriarchal culture authorizes the eating of animals and in this to identify the cross-mapping between feminism and vegetarianism. 我在这本书中的努力是通过解释我们的父权文化如何授权吃动物，并在其中确定女权主义和素食主义之间的交叉映射，使隐蔽的联系变得公开。
Besides contributing to feminist theory, this book forms a part of the emerging corpus of works on animal advocacy. Close examination of meat eating is an essential aspect of animal defense theory because meat eating is the most extensive destruction of animals. Where this book deviates from other pro-animal texts is in establishing the relationship between patriarchal culture and this form of animal oppression. Vegetarianism seeks meaning in a patriarchal culture that silences it; it is continually butting up against the sexual politics of meat. Cato cautioned, "It is a difficult task, O citizens, to make speeches to the belly which has no ears." " This expresses the dilemma of those who raise their voices against eating animals: it is a difficult task to argue against the dominant beliefs about meat when they have been 除了对女权主义理论的贡献外，这本书还是新兴的动物倡导作品语料库的一部分。仔细研究吃肉是动物防御理论的一个重要方面，因为吃肉是对动物最广泛的破坏。这本书与其他支持动物的文本不同的地方在于建立了父权制文化与这种形式的动物压迫之间的关系。素食主义在沉默的父权制文化中寻求意义;它不断地与肉类的性政治相抗衡。加图告诫说：“公民们啊，对着没有耳朵的肚子讲话是一项艰巨的任务。“ 这表达了那些大声反对吃动物的人的困境：当他们已经反对关于肉类的主流信念时，这是一项艰巨的任务
reinforced by a personal enjoyment of meat eating and are heavily freighted with symbolism. 通过个人对吃肉的享受得到加强，并带有大量的象征意义。
Consequently, any comprehensive study of vegetarianism and feminism must consider how vegetarianism is received as well as what vegetarianism itself claims. Why has vegetarianism been considered a fad when, like feminist insights, it is a reform and idea that has recurred throughout history? Why is the vegetarian aspect to a writer or her work often ignored by literary critics? I struck upon the idea of the texts of meat to answer these questions. 因此，任何对素食主义和女权主义的全面研究都必须考虑素食主义是如何被接受的，以及素食主义本身的主张。为什么素食主义被认为是一种时尚，而像女权主义的见解一样，它是一种在历史上反复出现的改革和思想？为什么一个作家或她的作品的素食方面经常被文学评论家忽视？我想到了肉的文本来回答这些问题。
By speaking of the texts of meat we situate the production of meat's meaning within a political-cultural context. None of us chooses the meanings that constitute the texts of meat, we adhere to them. Because of the personal meaning meat has for those who consume it, we generally fail to see the social meanings that have actually predetermined the personal meaning. Recognizing the texts of meat is the first step in identifying the sexual politics of meat. 通过谈论肉类的文本，我们将肉类的生产意义置于政治文化背景下。我们没有人选择构成肉文本的含义，我们坚持它们。由于肉对食用者具有个人意义，我们通常看不到实际上预先决定了个人意义的社会意义。认识肉的文本是识别肉的性政治的第一步。
In defining the patriarchal texts of meat, part 1 relies on an expanded notion of what constitutes a text. These include: a recognizable message; an unchangeability of the text's meaning so that through repetition the same meaning recurs; and a system of relations that reveal coherence. So with meat: it carries a recognizable message-meat is seen as an item of food, for most meat is an essential and nutritious item of food; its meaning recurs continuously at mealtimes, in advertisement, in conversations; and it is comprised of a system of relations having to do with food production, attitudes toward animals, and, by extension, acceptable violence toward them. 在定义肉的父权制文本时，第一部分依赖于对文本构成的扩展概念。这些包括：可识别的信息;文本含义的不可改变性，以便通过重复相同的含义;以及揭示连贯性的关系系统。 肉类也是如此：它传达了一个可识别的信息——肉类被视为一种食物，因为大多数肉类是必不可少的营养食品;它的意义在吃饭时间、广告、谈话中不断重复;它由一个与粮食生产、对动物的态度以及对动物的可接受的暴力有关的关系系统组成。
The texts of meat which we assimilate into our lives include the expectation that people should eat animals and that meat is good for you. As a result the rendering of animals as consumable bodies is one of those presumptions that undergirds our attitudes. Rarely is this cultural text that determines the prevailing positive attitudes about consuming animals closely examined. The major reason for this is the patriarchal nature of our meat-advocating cultural discourse. Meat's recognizable message includes association with the male role; its meaning recurs within a fixed gender system; the coherence it achieves as a meaningful item of food arises from patriarchal attitudes including the idea that the end justifies the means, that the objectification of other beings is a necessary part of life, and that violence can and should be masked. These are all a part of the sexual politics of meat. 我们融入生活中的肉类文本包括人们应该吃动物的期望，以及肉类对你有好处的期望。因此，将动物渲染为可消耗的身体是支撑我们态度的假设之一。这种文化文本很少被仔细研究，它决定了对食用动物的普遍积极态度。造成这种情况的主要原因是我们倡导肉类的文化话语的父权制性质。肉类的可识别信息包括与男性角色的联系;它的意义在固定的性别体系中反复出现;它作为一种有意义的食物所实现的连贯性源于父权制的态度，包括目的证明手段的合理性，对他人的物化是生活的必要部分，暴力可以而且应该被掩盖。这些都是肉类性政治的一部分。
Preface to the Original Edition 原版前言
We will see in the following chapter that sex-role assignments determine the distribution of meat. When the meat supply is limited, men will receive it. Assuming meat to be food for men and consequently vegetables to be food for women carries significant political consequences. In essence, because meat eating is a measure of a virile culture and individual, our society equates vegetarianism with emasculation or femininity. 我们将在下一章中看到，性别角色分配决定了肉类的分配。当肉类供应有限时，男人会得到它。假设肉类是男性的食物，因此蔬菜是女性的食物，这会带来重大的政治后果。从本质上讲，因为吃肉是衡量男性文化和个体的尺度，我们的社会将素食主义等同于阉割或女性气质。
Another aspect of the sexual politics of meat becomes visible as we examine the myth of Zeus's consumption of Metis. He, patriarch of patriarchs, desires Metis, chases her, coaxes her to a couch with "honeyed words," subdues her, rapes her, and then swallows her. But he claims that he receives her counsel from his belly, where she remains. In this myth, sexual violence and meat eating are collapsed, a point considered in chapter 2 , "The Rape of Animals, the Butchering of Women." It is also a myth about masculine consumption of female language. In discussing meat we must direct our attention to issues of patriarchal language about consumption; such a discussion is found in chapter 3 . 当我们研究宙斯食用梅蒂斯的神话时，肉类性政治的另一个方面变得可见。他，族长中的族长，渴望梅蒂斯，追逐她，用“甜言蜜语”将她哄到沙发上，制服她，强奸她，然后吞下她。但他声称他从肚子里得到了她的忠告，她留在那里。在这个神话中，性暴力和吃肉被瓦解了，这一点在第 2 章“对动物的强奸，对妇女的屠杀”中得到了考虑。这也是一个关于男性消费女性语言的神话。在讨论肉类时，我们必须将注意力引向关于消费的父权制语言问题;这样的讨论见第 3 章。
People do not often closely scrutinize their own meat eating. This is an example of the prerogative of those in the dominant order to determine what is worthy of conversation and critique. Resultingly, earnest vegetarians become trapped by this worldview, and while they think that all that is necessary to make converts to vegetarianism is to point out the numerous problems meat eating causes-ill health, death of animals, ecological spoilage-they do not perceive that in a meat-eating culture none of this really matters. This dilemma is explored in chapter 4, "The Word Made Flesh." 人们通常不会仔细检查自己的肉食。这是那些处于主导地位的人有权决定什么值得交谈和批评的一个例子。结果，虔诚的素食者被这种世界观所困，虽然他们认为皈依素食主义所需要的只是指出吃肉导致的众多问题——健康不佳、动物死亡、生态腐败——但他们并不认为在吃肉的文化中，这些都无关紧要。这个困境在第4章“道成肉身”中进行了探讨。
Part 2, "From the Belly of Zeus," provides the beginnings of a feminist history of vegetarianism by focusing on the time period of 1790 to the present in Great Britain and the United States. It attempts to free Metis's voice from the belly of Zeus by freeing vegetarian meaning from the sexual politics of meat and by freeing women's voices from patriarchal interpretation. Rather than analyzing contemporary culture, the focus of this middle section is literary texts and their vegetarian influences. However, the literary-historical analysis found here makes use of the ideas introduced in part 1. It explores answers to the question "what characterizes texts that challenge the sexual politics of meat?" The idea of "bearing the vegetarian word" is examined in chapter 5 as one answer to this question. This idea facilitates the interpretation of the relationship between women's texts and vegetarian history. 第 2 部分“从宙斯的肚子里”通过关注 1790 年至今的英国和美国，提供了素食主义女权主义历史的开端。它试图通过将素食的意义从肉类的性政治中解放出来，并将女性的声音从父权制的解释中解放出来，将梅蒂斯的声音从宙斯的肚子中解放出来。这中间部分的重点不是分析当代文化，而是文学文本及其素食影响。然而，这里的文学史分析利用了第一部分介绍的思想。它探讨了以下问题的答案：“挑战肉类性政治的文本有什么特征？第5章探讨了“吃素”的概念，作为对这个问题的一个回答。这个想法有助于解释女性文本与素食历史之间的关系。
In chapter 6, I explore the meaning of vegetarianism in Frankenstein, a feminist text that bears the vegetarian word. I am not attempting to 在第 6 章中，我探讨了《弗兰肯斯坦》中素食主义的含义，这是一部带有素食一词的女权主义文本。我不是在试图
compress Frankenstein into a didactic vegetarian tract. It is, of course, not that. But vegetarian nuances are of importance in the shaping of the story. 将《弗兰肯斯坦》压缩成一本说教式的素食小册子。当然，事实并非如此。但素食的细微差别在故事的塑造中很重要。
Part 2 also examines representative texts by women writers since World War I that posit a connection between meat eating, male dominance and war. Like The Great War and Modern Memory after which the title of chapter 7 is patterned, I trace ideas that crystallized at the time of the Great War and follow their development during this century, including the idea of a Golden Age of feminism, vegetarianism, and pacifism. 第二部分还研究了第一次世界大战以来女性作家的代表性文本，这些文本认为肉食、男性统治和战争之间存在联系。就像第七章的标题所遵循的《大战与现代记忆》一样，我追溯了第一次世界大战时期形成的思想，并跟踪了它们在本世纪的发展，包括女权主义、素食主义和和平主义的黄金时代思想。
Women, of course, have not been the only ones to criticize meat eating. In fact, to read standard vegetarian texts one would conclude that few women have been involved in this task. Conversely, to read many feminist writings, one might think that there is nothing controversial about meat eating. And to read standard histories, vegetarianism is faddish and nothing more. But vegetarian theory is neither unfounded nor unfocused; like feminist theory it must be seen as "comprehensive and cumulative, with each stage retaining some of the values and limitations of its predecessors." Among our vegetarian predecessors were numerous feminists. 当然，女性并不是唯一批评吃肉的人。事實上，閱讀標準的素食經文，人們會得出結論，很少有婦女參與這項任務。相反，阅读许多女权主义著作，人们可能会认为吃肉没有什么争议。阅读标准历史，素食主义是时尚的，仅此而已。但素食理论既不是没有根据的，也不是没有重点的;像女权主义理论一样，它必须被看作是“全面和累积的，每个阶段都保留了其前辈的一些价值观和局限性”。 在我们的素食前辈中，有许多女权主义者。
The basic vegetarian arguments we hear today were in place by the 1790 s, except, of course, for the analysis of late twentieth-century developments in meat production. Vegetarian writings occur within a self-conscious protest tradition that contains recognizable recurring themes and images. Yet, they have not been seen either as comprehensive or cumulative, nor as a form of protest literature. But this failure of comprehension reflects the stasis of our cultural discourse on meat rather than the inadequacies of vegetarianism. 我们今天听到的基本素食论点在1790年代就已经到位，当然，除了分析20世纪后期肉类生产的发展。素食写作发生在一种自我意识的抗议传统中，其中包含可识别的反复出现的主题和图像。然而，它们既不被视为全面的或累积的，也不被视为一种抗议文学形式。但这种理解的失败反映了我们对肉类的文化话语的停滞不前，而不是素食主义的不足。
This book is extensively documented to demonstrate precisely the comprehensive and cumulative nature that has gone unrecognized. I am not creating claims for vegetarianism in literature and history. The records are there, but the tendency to trivialize vegetarianism has meant that those records are ignored. In a sense, vegetarians are no more biased than meat eaters are about their choice of food; vegetarians, however, do not benefit as do meat eaters from having their biases actually approved of by the dominant culture. 这本书被大量记录在案，以准确地证明未被认识到的全面性和累积性。我不是在文学和历史中为素食主义创造主张。记录是有的，但轻视素食主义的倾向意味着这些记录被忽略了。从某种意义上说，素食者在食物选择上并不比肉食者更有偏见;然而，素食者并没有像肉食者那样从他们的偏见实际上得到主流文化的认可中受益。
Because I see the oppression of women and the other animals as interdependent, I am dismayed by the failure of feminists to recognize the gender issues embedded in the eating of animals. Yet this failure is instructive as well. Where I identify feminism's participation in the sexual 因为我认为对女性和其他动物的压迫是相互依存的，所以我对女权主义者未能认识到食用动物所蕴含的性别问题感到沮丧。然而，这种失败也很有启发性。我在哪里确定女权主义对性
Preface to the Original Edition 原版前言
politics of meat, I am simultaneously identifying the mental tanglehold upon all of us of the texts of meat. Feminist discourse, thus, ironically, reproduces patriarchal thought in this area; part 3, "Eat Rice Have Faith in Women," challenges both by arguing that vegetarianism acts as a sign of autonomous female being and signals a rejection of male control and violence. 关于肉的政治，我同时也在确定肉的文本对我们所有人的精神纠结。因此，具有讽刺意味的是，女权主义话语在这一领域再现了父权制思想;第 3 部分，“吃米饭对女性有信心”，通过认为素食主义是女性自主存在的标志并标志着拒绝男性控制和暴力来挑战两者。
Just as feminist theory needs to be informed by vegetarian insights, animal rights theory requires an incorporation of feminist principles. 正如女权主义理论需要以素食主义见解为依据一样，动物权利理论也需要纳入女权主义原则。
Meat is a symbol for what is not seen but is always there-patriarchal control of animals. 肉是看不见但始终存在的东西的象征——对动物的父权制控制。
Ultimately women, who often find themselves in muted dialogue with the dominant culture, become the source for insights into the oppression of animals. Major figures in the feminist canon-writers such as Aphra Behn, Mary Shelley, Charlotte Perkins Gilman, Alice Walker, Marge Piercy, Audre Lorde-have contributed works that challenge the sexual politics of meat. 最终，女性经常发现自己与主流文化进行无声的对话，成为洞察动物受压迫的来源。女权主义经典作家中的主要人物，如阿芙拉·贝恩、玛丽·雪莱、夏洛特·珀金斯·吉尔曼、爱丽丝·沃克、玛吉·皮尔西、奥黛丽·洛德——都贡献了挑战肉类性政治的作品。
In establishing the association between vegetarianism and women I do not want to imply that vegetarianism is only for women. On the contrary, as we will see, many individual men who endorsed women's rights adopted vegetarianism as well. To claim that women alone should stop eating animals reinforces the sexual politics of meat. I am more concerned with the fact that feminist theory logically contains a vegetarian critique that has gone unperceived, just as vegetarianism covertly challenges a patriarchal society. However, the sexism of some vegetarians, vegetarian groups, and vegetarian cultures demonstrates the necessity of adopting an overt feminist perspective. 在建立素食主义与女性之间的联系时，我不想暗示素食主义只适用于女性。相反，正如我们将看到的，许多支持女权的男性也接受了素食主义。声称只有女性才应该停止吃动物，这强化了肉类的性政治。我更关心的是，女权主义理论在逻辑上包含着一种未被察觉的素食主义批判，就像素食主义暗中挑战父权制社会一样。然而，一些素食者、素食团体和素食文化的性别歧视表明，有必要采取公开的女权主义观点。
Bronson Alcott, father of Louisa May Alcott, is a telling example of how vegetarianism without feminism is incomplete. It, too, reproduces patriarchal attitudes. Alcott moved his family to a communal farm, Fruitlands, with hopes of living off of the fruit of the earth and not enslaving any animals-either to eat or use for labor. He, however, was not inclined toward performing manual labor himself and had the habit of disappearing from Fruitlands to discuss his ideas in abstract rather than live them in the flesh. At harvest time, his wife and daughters were left to perform the heavy work; thus the only "beasts of burdens" at this Utopia were the women themselves. Honoring animals but not women is like separating theory from practice, the word from the flesh. 路易莎·梅·奥尔科特（Louisa May Alcott）的父亲布朗森·奥尔科特（Bronson Alcott）是一个生动的例子，说明没有女权主义的素食主义是不完整的。它也再现了父权制的态度。奥尔科特把他的家人搬到了一个公共农场，果园，希望以大地的果实为生，不奴役任何动物——无论是吃还是用来劳动。然而，他并不倾向于自己从事体力劳动，并且习惯于从果园消失，抽象地讨论他的想法，而不是在肉体中生活。在收获季节，他的妻子和女儿被留下来做繁重的工作;因此，在这个乌托邦中，唯一的“负担野兽”就是妇女本身。尊重动物而不尊重女性，就像将理论与实践分开，将话语与肉体分开。
We could claim that the hidden majority of this world has been primarily vegetarian. But this vegetarianism was not a result of a viewpoint seeking just human relationships with animals. Even so, it is a very important fact 我们可以说，这个世界上隐藏的大多数主要是素食主义者。但是，这种素食主义并不是寻求人类与动物关系的观点的结果。即便如此，这是一个非常重要的事实
that the hidden majority of the world has been primarily vegetarian. If a diet of beans and grains has been the basis for sustenance for the majority of the world until recently, then meat is not essential. While knowledge of the variety of cultures that depended, by and large, on vegetarianism helps to dislodge our Western focus on meat, what is most threatening to our cultural discourse is self-determined vegetarianism in cultures where meat is plentiful. 世界上绝大多数人主要是素食主义者。如果直到最近，豆类和谷物的饮食一直是世界大部分地区维持生计的基础，那么肉类就不是必需的。 虽然对大体上依赖素食主义的各种文化的了解有助于摆脱西方对肉类的关注，但对我们的文化话语最具威胁的是肉类丰富文化中的自主素食主义。
My concern in this book is with the self-conscious omission of meat because of ethical vegetarianism, that is, vegetarianism arising from an ethical decision that regards meat eating as an unjustifiable exploitation of the other animals. This motivation for vegetarianism is not the one popularized in our culture; instead attraction to the benefits to one's health has brought about many new converts to vegetarianism. Their vegetarianism does not incorporate concern for animals; indeed, many see no problem with organic meat. I rejoice that an ethical decision resonates with improved personal health, that by becoming a vegetarian for ethical reasons one thereby reduces one's risk of heart disease and cancer, among other diseases-a point examined in "The Distortion of the Vegetarian Body." In the concluding chapter, I describe a pattern of adopting ethical vegetarianism that I define as the vegetarian quest. The vegetarian quest consists of: the revelation of the nothingness of meat, naming the relationships one sees with animals, and finally, rebuking a meat eating and patriarchal world. 我在这本书中关注的是由于道德素食主义而自觉地忽略了肉类，也就是说，素食主义源于将吃肉视为对其他动物的不合理剥削的道德决定。这种素食主义的动机不是我们文化中流行的动机;相反，对健康益处的吸引力带来了许多新的素食主义者。他们的素食主义不包括对动物的关注;事实上，许多人认为有机肉类没有问题。我很高兴一个道德决定与改善个人健康产生共鸣，通过出于道德原因成为素食者，从而降低一个人患心脏病和癌症等疾病的风险——这一点在“素食身体的扭曲”中得到了检验。在最后一章中，我描述了一种采用道德素食主义的模式，我将其定义为素食追求。素食主义者的追求包括：揭示肉的虚无，命名人们看到的与动物的关系，最后，谴责吃肉和父权制的世界。
This book would not be the book it is if I had not become a vegetarian, participating in my own vegetarian quest. Holding a minority opinion in a dominant culture is very illuminating. Patterns in the responses of meat eaters to vegetarianism became quite instructive as I sought to define the intellectual resistance to discussing the eating of animals. Approaching a cultural consensus from the underside demonstrated how securely entrenched the attitudes about meat are. But this book would not be the book it is if I had not been involved in the domestic violence, anti-black racism and antipoverty movements during those same years. To learn of and speak from the reality of women's lives deepened my understanding that we need to discuss the texts of meat and not one monolithic text. Meat eating is a construct, a force, an economic reality, and also a very real personal issue. 如果我没有成为素食主义者，参与我自己的素食探索，这本书就不会是现在的书。在主流文化中持有少数派意见是非常有启发性的。肉食者对素食主义的反应模式变得非常有启发性，因为我试图定义讨论吃动物的智力阻力。从底层接近文化共识表明，人们对肉类的态度是多么根深蒂固。但是，如果我没有在同一年参与家庭暴力、反黑人种族主义和反贫困运动，这本书就不会是现在的书。从女性生活的现实中学习和说话加深了我的理解，我们需要讨论肉类的文本，而不是一个单一的文本。吃肉是一种建构，一种力量，一种经济现实，也是一个非常现实的个人问题。
Yet being involved in the daily struggles against the oppressive forces I encountered made me minimize the importance of the task I set for myself in writing on this subject. How could I spend my time writing when so many people were illiterate? How could I discuss food choices when so many people needed any food whatsoever? How could I discuss violence 然而，参与到与我所遇到的压迫力量的日常斗争中，使我最小化了我为自己设定的任务的重要性，以写作这个主题。当这么多人不识字时，我怎么能把时间花在写作上？当这么多人需要任何食物时，我怎么能讨论食物选择？我怎么能讨论暴力
Preface to the Original Edition 原版前言
against animals when women victimized by male violence needed shelter? In silencing myself I adhered to that foundational text of meat, the relative unimportance of vegetarianism. By my own silencing, I endorsed the dominant discourse that I was seeking to deconstruct. 当遭受男性暴力的妇女需要庇护时，反对动物？在让自己保持沉默时，我坚持了肉类的基本文本，即素食主义的相对不重要。通过我自己的沉默，我认可了我试图解构的主导话语。
It is past time for us to consider the sexual politics of meat for they are not separate from other pressing issues of our time. 现在是我们考虑肉类性政治的时候了，因为它们与我们这个时代的其他紧迫问题没有分开。
FOREWORD BY NELLIE MCKAY: FEMINISTS DON'T HAVE A SENSE OF HUMOR 内莉·麦凯（NELLIE MCKAY）的前言：女权主义者没有幽默感
So these two guys are crossing the desert, and after a couple of daysthey're tired and hungry-Fred says to Harry "You know, I really wish I had a woman" and Harry says "Don't worry, there's a camel train passing by tonight, we'll take care of it"-so later on they're asleep and awakened by the tinkling of bells off in the distance-"Wake up Fred!" yells Harry, pulling on his pants and running toward the sound-"They're coming!" Fred stretches and yawns then asks "What's the hurry?" Harry looks back and says "You don't want to get an ugly camel, do you?" 所以这两个家伙穿越沙漠，几天后他们又累又饿——弗雷德对哈利说“你知道，我真希望我有一个女人”，哈利说“别担心，今晚有一列骆驼火车经过，我们会处理的”——所以后来他们睡着了，被远处的铃铛叮叮当当的响声吵醒——“醒醒弗雷德！”哈利喊道， 拉着裤子，朝声音跑去——“他们来了！弗雷德伸了个懒腰，打了个哈欠，然后问道：“急什么？哈利回头看了一眼，说：“你不想得到一头丑陋的骆驼，是吗？
Not only has Susan Boyle been kissed, she's a professional prostitute. 苏珊·博伊尔（Susan Boyle）不仅被亲吻过，她还是一名职业。
What did the five hundred pound canary say? Here, kitty kitty. 五百磅的金丝雀说了什么？来，小猫咪。
How many animal rights activists does it take to screw in a light-bulb? Shut up and get a life. 拧一个灯泡需要多少动物权利活动家？闭嘴，过上好日子。
I came of age in the animal rights movement of the 1980s and 90s, when meat replacements and soy milk became common health store fare and 4,000 people marched down Fifth Avenue to protest the fur industry. I was four years old when my mother and I finally found our own apartment in Manhattan on 114th Street. From our window we could see the beauty and ugliness of poverty-poor old women daily feeding the alley cats and pigeons, young men at night siccing pitbulls on the cats. By fourth grade I was handing out pamphlets on subjects covering everything from cosmetics testing on animals to the production of foie gras. I showed pictures from PETA News to school friends, and formed an elementary school animal rights group (one our teacher opposed-at the end of the year she kept our in dues money). 我在 1980 年代和 90 年代的动物权利运动中长大，当时肉类替代品和豆浆成为健康商店的常见食物，4,000 人沿着第五大道游行抗议毛皮行业。在我四岁的时候，我和母亲终于在曼哈顿第114街找到了自己的公寓。从我们的窗户，我们可以看到贫穷的老妇人每天给小巷里的猫和鸽子喂食，年轻人在晚上给猫啃比特犬的美丽和丑陋。到四年级时，我开始分发小册子，主题从动物的化妆品测试到鹅肝的生产，无所不包。我把PETA新闻的照片给学校的朋友看，并成立了一个小学动物权利小组（我们的老师反对这个小组——年底她把我们 的会费留了下来）。
These early attempts at outreach were seen as an attack on the pleasure and tradition of meat eating. The more empowered people are-in this 这些早期的外展尝试被视为对吃肉的乐趣和传统的攻击。越是有能力的人——在这方面
case, by being part of a near unanimous country of meat eaters-the more emboldened they feel to silence a perceived attacker. Even in leftist New York, animal rights is the last progressive frontier-back then, everybody wore Dukakis buttons and campaigned against apartheid, but a vegetarian future was still a joke. 案例，作为一个几乎一致的肉食者国家的一部分，他们就越有胆量让一个被认为是攻击者的人保持沉默。即使在左翼的纽约，动物权利也是当时最后的进步前沿，每个人都戴着杜卡基斯纽扣，反对种族隔离，但素食的未来仍然是一个笑话。
In 1982 my pregnant mother had seen The Animals Film in England, but hadn't yet made the connection between the horrors onscreen and a flesh diet. In New York she bought a copy of Peter Singer's Animal Liberation from the Salvation Army and put off reading it because she had a feeling it would require inconvenient changes in her life. Singer's book was a revelation-just after finishing it she went to meet my father at a coffee shop, and while trying to communicate her epiphany, realized that almost everything on the menu contained the products of suffering. His first reaction was that without meat, some poor people could be left with nothing to eat. Her first misgivings were around tuna-though it was cheap, delicious, and supposedly nutritious, cans were beginning to be marked "dolphin safe" and she couldn't help thinking about the tuna themselves. 1982年，我怀孕的母亲在英国看过《动物电影》，但还没有把银幕上的恐怖和肉食联系起来。在纽约，她从救世军那里买了一本彼得·辛格（Peter Singer）的《动物解放》（Animal Liberation），并推迟了阅读，因为她觉得这需要给她的生活带来不便的改变。辛格的书是一个启示——刚读完这本书，她就去一家咖啡店见了我父亲，在试图传达她的顿悟时，她意识到菜单上几乎所有的东西都包含痛苦的产物。他的第一反应是，没有肉，一些穷人可能就没有东西吃了。她最初的担忧是关于金枪鱼的——虽然它便宜、美味，而且据说很有营养，但罐头开始被标记为“海豚安全”，她忍不住想到了金枪鱼本身。
On my fourth birthday she took me to our first march and rally protesting New York University's primate labs. I had an immediate visceral reaction to the photographs of caged animals with bolts through their skulls, images of institutionalized torture and cruelty. This echoed in my response to factory farms & fur farms; I came to distrust the word "farm" as much as the glossy corporate brochures sent out in response to protest letters. Soon after my parents gave up meat I stopped guiltily eating school lunch burgers and joined them. 在我四岁生日那天，她带我参加了我们的第一次游行和集会，抗议纽约大学的灵长类动物实验室。我立即对笼子里的动物的头骨被螺栓刺穿的照片、制度化的酷刑和残忍的图像产生了本能的反应。这与我对工厂化农场和毛皮农场的回应相呼应;我开始不信任“农场”这个词，就像那些为回应抗议信而发出的光鲜亮丽的公司小册子一样。在我父母放弃肉食后不久，我就不再内疚地吃学校的午餐汉堡，而是加入了他们的行列。
What I grasped as a four-year-old has stuck with me ever since. Animal exploitation conditions us to accept brutality as a normal, rational, everyday occurrence. It happens in every area of society, bridging and dividing people of different sexes and colors and classes. With this book and others, my mother introduced me to feminism, and made the link between oppressions. The "harmlessness" of sexism supports a culture of commodified living beings, beings not good enough as they are but dressed/ displayed/dismembered to suit the whims of the ruling class. 从那时起，我四岁时所掌握的东西就一直困扰着我。对动物的剥削使我们接受野蛮行为是一种正常的、理性的、日常的事情。它发生在社会的每个领域，弥合和分裂了不同性别、肤色和阶级的人。通过这本书和其他书，我的母亲向我介绍了女权主义，并将压迫联系起来。性别歧视的“无害性”支持了一种商品化的生物文化，这些生物本身不够好，但为了适应统治阶级的心血来潮而穿着/展示/肢解。
In the years since I've often looked through The Sexual Politics Of Meat and been struck by how relevant it still is and how it addresses a malaise so ingrained as to be invisible. I handed my mother's copy to the editor-in-chief at Random House, who was doing a story on me for The New York Times Magazine. His response was to flip through it bemusedly, quote a sentence 从那以后的几年里，我经常翻阅《肉的性政治》，并被它仍然具有相关性以及它如何解决根深蒂固以至于看不见的不适所震惊。我把母亲的稿子交给了兰登书屋的主编，他正在为《纽约时报》杂志写一篇关于我的报道。他的反应是困惑地翻阅它，引用一句话
without proper context in his article (neglecting to mention the name of the book), meanwhile making much more of trivial items in my apartment. 他的文章中没有适当的上下文（忽略了提及书名），同时在我的公寓里制作了更多琐碎的物品。
Two years later, cast in a Broadway play, I found myself involved in a production sodden with exaggerated misogyny (in the playing) and animal suffering (in the costumes). Some of the cast, including myself, raised objections over the use of fur, leather and feathers and the antiwoman characterizations. The director, with the support of the writer and stars, expressed outrage at these "divisive" criticisms and told us we were "injecting politics into this play"-this being a play by Bertolt Brecht. In the end I got rid of what speciesism I could-but in silent compromise, the misogyny stayed. It was the common dilemma of being forced to choose between causes, because both could not prevail. 两年后，我出演了一部百老汇戏剧，我发现自己参与了一部充满夸张的厌女症（在戏剧中）和动物痛苦（在服装中）的制作。包括我自己在内的一些演员对使用毛皮、皮革和羽毛以及反女性角色提出了反对意见。导演在编剧和明星的支持下，对这些“分裂性”的批评表示愤慨，并告诉我们我们正在“将政治注入这部剧”——这是贝托尔特·布莱希特的一部剧本。最后，我摆脱了我所能摆脱的物种歧视——但在默默的妥协中，厌女症仍然存在。这是被迫在原因之间做出选择的常见困境，因为两者都无法占上风。
This resistance to animal rights and feminism-in supposedly "liberal" spheres, among intellectuals and artists-dismays me. I've worked on film sets and in studios where there was no recycling whatsoever, nevermind vegan alternatives. Environmentalists and advocates for the poor, who surely know something about the devastation meat production wreaks-from global warming to disabled workers-have jokingly dangled pieces of meat in my face. Tenants advocates have dismissed outspoken vegetarianism as "elitist", lacking the humility of Gandhi-yet Gandhi was a vegetarian decades ahead of his time. Though animal rights activists are overwhelmingly female, men are more likely to be the face of the movement to the outside world, and to dominate decision making within. 这种对动物权利和女权主义的抵制——在所谓的“自由主义”领域，在知识分子和艺术家中——让我感到沮丧。我曾在电影片场和工作室工作过，那里没有任何回收利用，更不用说素食替代品了。环保主义者和穷人的倡导者，他们肯定对肉类生产造成的破坏有所了解——从全球变暖到残疾工人——开玩笑地在我脸上晃了晃肉块。租户倡导者将直言不讳的素食主义斥为“精英主义”，缺乏甘地的谦逊——但甘地比他的时代早了几十年。尽管动物权利活动家绝大多数是女性，但男性更有可能成为这场运动对外世界的代言人，并主导内部决策。
The mass movements that preceded animal rights made such a movement inevitable. Civil rights set the tone and structure that helped the antiwar forces that followed, and the vast numbers of women in these campaignsworking as underlings in movements for the rights of others-naturally led to fighting for their own interests. Patriarchy is synonymous with exploitation, and there is no more accepted form of exploitation than that of animals and the environment. 在动物权利之前的群众运动使这种运动不可避免。民权为随后的反战力量奠定了基调和结构，而这些运动中的大量妇女在争取他人权利的运动中作为下属工作，自然而然地导致了为自己的利益而战。父权制是剥削的代名词，没有比动物和环境更被接受的剥削形式了。
Both woman's secondary status and meat-eating are deeply personal issues. As has been said before, women are the only oppressed people whoas a whole-live intimately with their oppressors. All beings live intimately with food-and if the exploding diet industry and obesity epidemic are any indication, humans are now more dependent on food psychologically than ever before. Since animal liberation relies on weaning ourselves off flesh, milk and eggs, and since food continues to be a chief-if not the chief-emotional support, the animal rights movement faces enormous and violent opposition. 女性的次要地位和吃肉都是非常个人化的问题。如前所述，妇女是唯一与压迫者亲密生活的被压迫者。所有生物都与食物亲密地生活在一起——如果饮食工业的爆炸式增长和肥胖症的流行有任何迹象，那么人类现在在心理上比以往任何时候都更加依赖食物。由於動物解放有賴於讓我們斷掉肉、奶和蛋，而且由於食物仍然是主要的情感支持，動物權利運動面臨著巨大而暴力的反對。
Feminism too has been marginalized, demonized, mocked and ignored, for it shakes society to its very core. Nostalgia is comfort food for the soul, and to abandon it and rewrite history accurately (embracing all people, and all animals) denies the public the archetypes it has grown accustomed to-the strong father, supportive mother, heroic knight, vulnerable maiden. Like meat-eating, women's subservient role is glorified, its benefits far more extolled than its drawbacks. Reading a glossy magazine is like inhaling candy-spending hours getting dressed up is the ultimate fun-the attention that in burgeoning adolescence feels uncomfortable soon grows into something no chick can do without. Women become complicit in their oppression-power can be gained from outward beauty and sexual wiles, for a limited time. The sleight of hand is more apparent when it's applied to the subjugation of non-whites and animals. For centuries-from happy mammies to smiling broiler hens-those on the receiving end of violence have been portrayed as delighted to fulfill the duties of their perceived functions. 女权主义也被边缘化、妖魔化、嘲笑和忽视，因为它动摇了社会的核心。怀旧是灵魂的慰藉，抛弃它并准确地改写历史（包括所有人和所有动物）否认了公众已经习惯的原型——坚强的父亲、支持的母亲、英勇的骑士、脆弱的少女。就像吃肉一样，女性的从属角色被美化，它的好处远比它的坏处更受赞美。阅读一本光鲜亮丽的杂志就像吸入糖果一样——花几个小时打扮是终极乐趣——在新兴的青春期感到不舒服的关注很快就会成长为任何小妞都离不开的东西。女性成为压迫的同谋——权力可以在有限的时间内从外在的美丽和性诡计中获得。当它应用于征服非白人和动物时，这种诡计更加明显。几个世纪以来，从快乐的妈妈到微笑的肉鸡，那些遭受暴力的人一直被描绘成乐于履行他们所感知的职能的职责。
But while the civil rights movement has seen widespread acceptance and honor, women and animals suffer historical absence and modern-day dismissal. Their exploitation is so entrenched that the endless slights coloring our view of ourselves/them (from the invisibility of older women in society to the use of the word "pig" as a putdown) go unnoticed. Martin Luther King, Jr. has a federal holiday; Susan B. Anthony dollars were discontinued in 1999. A quick youtube search is instructive if unscientific: "civil rights" yields a first page of tributes to the 1960s movements, while "feminism" yields Bill Maher, Ali G. and "men on the street" giving their opinions on equality. ("Women's rights" brings higher-minded criticisms of Islamic misogyny, but the first video is an 1899 short featuring "suffragettes" getting their skirts nailed to a wall.) Look up "animal rights" and you'll find comedy sketches galore. Ridicule and outrage continue to be the first reactions to the concept of nonviolence. Socially, it seems odd to see otherwise empathetic companions so up-in-arms, considering that, in the case of animals especially, what one is hoping they'll object to is torture and murder. Likewise, anti-feminism is nursed by a drought of imagination-because there is no easy fix, because equality raises so many questions-people dismiss it, lumping pay equity in with same-sex bathrooms then changing the subject. 但是，尽管民权运动得到了广泛的接受和荣誉，但妇女和动物却遭受了历史的缺席和现代的解雇。她们的剥削是如此根深蒂固，以至于我们对自己/她们的看法无休止的轻视（从老年妇女在社会中的隐形到使用“猪”这个词作为贬低）被忽视了。马丁·路德·金（Martin Luther King， Jr.）有一个联邦假日;Susan B. Anthony 美元于 1999 年停产。在YouTube上快速搜索一下，即使不科学，也是很有启发性的：“民权”在第一页就向1960年代的运动致敬，而“女权主义”则产生了比尔·马赫（Bill Maher）、阿里·G.（Ali G.）和“街上的男人”（men on the street）对平等的看法。（“女权”带来了对伊斯兰厌女症的更高层次的批评，但第一个视频是1899年的短片，其中“女权主义者”将裙子钉在墙上。查找“动物权利”，您会发现大量的喜剧小品。嘲笑和愤怒仍然是对非暴力概念的第一反应。在社会上，看到原本善解人意的同伴如此全副武装似乎很奇怪，考虑到，尤其是在动物的情况下，人们希望他们反对的是酷刑和谋杀。同样，反女权主义也因想象力的枯竭而滋生——因为没有简单的解决办法，因为平等引发了太多的问题——人们不屑一顾，将薪酬平等与同性浴室混为一谈，然后改变话题。
Both animal rights and feminism require perpetual vigilance to a far-off goal. If the root and goal of both oppressions is domination, a consistent activist must fight all forms of amorphous exploitation. To paraphrase Carson McCullers, everything we touch is the result of another's suffering. 动物权利和女权主义都需要对一个遥远的目标保持永远的警惕。如果这两种压迫的根源和目标都是统治，那么一个始终如一的活动家必须与一切形式的无定形剥削作斗争。套用卡森·麦卡勒斯（Carson McCullers）的话来说，我们接触的一切都是他人痛苦的结果。
The book you are holding uncovers the interconnectedness between women's (people's) exploitation and animals. It is as groundbreaking today as when it was first written. Carol J. Adams gets to the heart of our acceptance of institutionalized violence-the systems supporting cruelty and the rationales feeding the system. 你手里拿着的这本书揭示了妇女（人民）剥削与动物之间的相互联系。今天，它和它最初写的时候一样具有开创性。卡罗尔·亚当斯（Carol J. Adams）触及了我们接受制度化暴力的核心——支持残忍的制度和为制度提供动力的理由。
ACKNOWLEDGMENTS 确认
In the years during which this book took shape, many people encouraged my ideas and helped me to examine the nature of the sexual politics of meat. 在这本书成型的那些年里，许多人鼓励我的想法，并帮助我研究肉类性政治的本质。
Thanks to Catherine Avril and Mary Sue Henifin who, in 1974, advertised at the Cambridge Women's Center for a feminist-vegetarian roommateand selected me. Thus it all began. Mary Ann Burr who taught me about vegetarianism in exchange for information on feminism; Mary Daly for whom my first paper on the subject was prepared; and Carroll SmithRosenberg who encouraged my early historical excavations. 感谢凯瑟琳·艾薇儿（Catherine Avril）和玛丽·苏·海尼芬（Mary Sue Henifin），她们于1974年在剑桥妇女中心（Cambridge Women's Center）为一位女权主义素食室友做广告，并选择了我。一切就这样开始了。玛丽·安·伯尔（Mary Ann Burr）教我素食主义，以换取有关女权主义的信息;玛丽·戴利（Mary Daly）为我准备了第一篇关于该主题的论文;卡罗尔·史密斯·罗森伯格（Carroll SmithRosenberg）鼓励我进行早期的历史发掘。
Originally a book on feminism and vegetarianism by me was to appear in 1976 but though it identified the overt connections I sensed it was incomplete and I withheld it from publication. Thanks to the Vegetarian Times, Laurel and Gina of Amazon Quarterly, Jean and Ruth Mountaingrove of WomanSpirit, and the women's collective of the second wave: a magazine of the new feminism for publishing my early work, and to the Boston Women's Health Book Collective for mentioning the book that never was in Our Bodies, Ourselves. And to Jane Adams who lived with the dramas of that time. 1976年，我写了一本关于女权主义和素食主义的书，但尽管它确定了明显的联系，但我感觉到它不完整，所以我拒绝出版。感谢《素食时报》、《亚马逊季刊》的 Laurel 和 Gina、WomanSpirit 的 Jean 和 Ruth Mountaingrove，以及第二波女性团体：一本新女权主义杂志出版了我的早期作品，感谢波士顿女性健康图书集体提到了这本从未出现在《我们的身体，我们自己》中的书。还有简·亚当斯（Jane Adams），她生活在那个时代的戏剧中。
I owe much gratitude to Carol Barash of Critical Matrix: Princeton Working Papers in Womens Studies who energized and catalyzed my thoughts; from this catalyst and energy, my feminist-vegetarian theory took shape. I appreciate the ongoing faith that Susan Squier, Helen Cooper, and Adrienne Munich, the editors of Arms and the Woman had in me, and their challenges that helped me refine my ideas. Avis Lang of the Heresies Collective helped me frame arguments fundamental to this book. Theresa Corrigan and Stephanie Hoppe asked me if I had written anything on the history of animal rights; "The Distortion of the Vegetarian Body" evolved in response to this question. A different version of this chapter, which incorporates as well themes in "For a Feminist-Vegetarian Critical Theory," appears in their anthology, And a Deer's Ear, Eagle's Song and Bear's Grace: Relationships between Animals and Women (A Second Collection), from Cleis Press, and I thank them for asking the question and for supporting my work. 我非常感谢《批判矩阵：普林斯顿妇女研究工作论文》的卡罗尔·巴拉什（Carol Barash），她为我的思想注入了活力和催化;从这种催化剂和能量中，我的女权主义素食理论形成了。我感谢《武器与女人》的编辑苏珊·斯奎尔（Susan Squier）、海伦·库珀（Helen Cooper）和阿德里安·慕尼黑（Adrienne Munich）对我的持续信任，以及他们帮助我完善想法的挑战。异端集体（Heresies Collective）的阿维斯·朗（Avis Lang）帮助我构建了本书的基本论点。特蕾莎·科里根（Theresa Corrigan）和斯蒂芬妮·霍普（Stephanie Hoppe）问我是否写过关于动物权利历史的文章;“素食身体的扭曲”就是针对这个问题而演变的。本章的另一个版本，也纳入了“女权主义-素食批判理论”的主题，出现在他们的选集《鹿的耳朵、鹰的歌声和熊的恩典：动物与女性之间的关系（第二集）》中，由克莱斯出版社出版，我感谢他们提出这个问题并支持我的工作。
For affirming my voice, giving me guidance and other forms of moral support over the years, thanks to my parents and my many friends, both those named above and Marie Fortune, Nancy and Merv Fry, Chellis Glendinning, Susi Parks Grissom, Mary Hunt, Diane Miller, Ken Reichley, Bina and Dave Robinson, Nancy Tuana, Melinda Vadas, Ann Valliant, Cathy Weller, and the women of the Bloodroot Collective-who enact feministvegetarian theory at their restaurant in Bridgeport. 感谢我的父母和我的许多朋友，感谢上面提到的玛丽·福吉、南希和梅尔夫·弗莱、切利斯·格伦丁宁、苏西·帕克斯·格里森、玛丽·亨特、黛安·米勒、肯·赖克利、比娜和戴夫·罗宾逊、南希·图阿纳、梅琳达·瓦达斯、安·瓦利安特、 凯茜·韦勒（Cathy Weller）和血根集体（Bloodroot Collective）的女性在布里奇波特（Bridgeport）的餐厅里制定了女权主义素食理论。
For reading and making valuable comments on parts of the book, I thank Maureen Fries, Diana Hume George, Dudley Giehl, Susanne Kappeler, Liz Kelly, Jim Mason, Rose Sebouhian, and Doug Shepard. My gratitude to Geri Pomerantz for her devoted research on the subject. Thanks, too, to David Erdman for assistance with information on John Oswald; Jim Hala, Paula Sue Hayes, Jane Lilienfeld, Karen Lindsey, CeCe Quinlan, Susan Schweik, Marjorie Procter-Smith, and the women of New Words Bookstore in Cambridge for directing me to valuable references; Alex Hershaft of Farm Animal Reform Movement for statistics on animals who are butchered; the late Henry Bailey Stevens for encouraging my research on Agnes Ryan; Connie Salamone for her pioneering work; Josephine Donovan for information on the Crossroad/Continuum Women's Studies Award; Carol Hurd Green and Elizabeth Rechtschaffen of the Award Advisory Committee; Bruce Cassiday, for entering into the spirit of my challenge to conventional language about animals; and my editor, Evander Lomke, for suggestions that helped to shape my manuscript into a book. 感谢莫琳·弗里斯（Maureen Fries）、戴安娜·休姆·乔治（Diana Hume George）、达德利·吉尔（Dudley Giehl）、苏珊娜·卡佩勒（Susanne Kappeler）、丽兹·凯利（Liz Kelly）、吉姆·梅森（Jim Mason）、罗斯·塞布希安（Rose Sebouhian）和道格·谢泼德（Doug Shepard）阅读本书并提出宝贵意见。我感谢 Geri Pomerantz 对这一主题的专注研究。也感谢大卫·厄德曼（David Erdman）在约翰·奥斯瓦尔德（John Oswald）的信息方面提供的帮助;吉姆·哈拉（Jim Hala）、宝拉·苏·海耶斯（Paula Sue Hayes）、简·利林菲尔德（Jane Lilienfeld）、凯伦·林赛（Karen Lindsey）、塞斯·昆兰（CeCe Quinlan）、苏珊·施维克（Susan Schweik）、玛乔丽·普罗克特-史密斯（Marjorie Procter-Smith）和剑桥新词书店（New Words Bookstore）的女性为我提供了有价值的参考资料;农场动物改革运动的亚历克斯·赫沙夫特（Alex Hershaft）对被屠宰的动物进行统计;已故的亨利·贝利·史蒂文斯（Henry Bailey Stevens）鼓励我对艾格尼丝·瑞安（Agnes Ryan）的研究;康妮·萨拉蒙（Connie Salamone）的开创性工作;约瑟芬·多诺万（Josephine Donovan）提供有关十字路口/连续体妇女研究奖的信息;奖项咨询委员会的卡罗尔·赫德·格林（Carol Hurd Green）和伊丽莎白·雷希查芬（Elizabeth Rechtschaffen）;布鲁斯·卡西迪（Bruce Cassiday），他进入了我对动物传统语言的挑战精神;还有我的编辑埃文德·洛姆克（Evander Lomke）提出的建议，帮助我将手稿写成一本书。
Over the years I have benefited from my association with the women's communities of Cambridge, Massachusetts, Dunkirk and Fredonia, New York, and Dallas, Texas. Without access to good libraries in these cities and elsewhere, I would have been beref of much historical material that enriches feminist-vegetarian theory. Specifically, the staff of the Arthur and Elizabeth Schlesinger Library on the History of Women of Radcliffe College, the British Library, the New York Public Library, the Harry Ransom Humanities Research Center of the University of Texas at Austin, and the Dallas Public Library provided much assistance. The interlibrary loan staff of the State University College at Fredonia and the Dallas and Richardson Public Libraries worked diligently on my behalf, miraculously obtaining for me obscure books from the eighteenth century as well as more recent writings. I am very grateful to them for this. 多年来，我从与马萨诸塞州剑桥、纽约敦刻尔克和弗雷多尼亚以及德克萨斯州达拉斯的妇女社区的联系中受益匪浅。如果没有这些城市和其他地方的好图书馆，我就会失去许多丰富女权主义素食理论的历史资料。具体来说，拉德克利夫学院亚瑟和伊丽莎白·施莱辛格妇女历史图书馆、大英图书馆、纽约公共图书馆、德克萨斯大学奥斯汀分校哈里·兰瑟姆人文研究中心和达拉斯公共图书馆的工作人员提供了大量帮助。弗雷多尼亚州立大学学院和达拉斯和理查森公共图书馆的馆际互借人员为我努力工作，奇迹般地为我获得了 18 世纪的晦涩书籍以及最近的著作。我非常感谢他们。
Financial support from two sources helped to galvanize my work during the past year and I am deeply indebted to them for their faith in me. My thanks to The Culture and Animals Foundation for funds to complete the 在过去的一年里，来自两个来源的财政支持帮助激发了我的工作，我深深地感谢他们对我的信任。我感谢文化和动物基金会提供资金来完成
book, and Tom and Nancy Regan of the CAF for their support, as well as to the Durfee Foundation which through a Durfee Award provided me with the funds to purchase a computer to expedite writing. 书，以及 CAF 的 Tom 和 Nancy Regan 的支持，以及 Durfee 基金会，该基金会通过 Durfee 奖为我提供了购买计算机以加快写作速度的资金。
During the flurry of revision, Arthur and Virginia Buchanan and Nancy Hayes were immeasurably helpful by providing child care; Melinda Vadas and Cathy Weller attempted to track down the image reproduced on the cover, and Dorothy Teer discovered it in her slide archives. Thanks to each of them for their time. I am grateful as well to the anti-pornography feminist network and specifically Pornography Awareness, Inc. (PO Box 2728 Chapel Hill, North Carolina, 27515-2728), Women Against Pornography, Women Against Violence in the Media, and Women Against Violence Against Women, for recognizing the implications of a beach towel called "Cattle Queen" that encouraged "Break the Dull Beef Habit," and made accessible an image that had permeated popular culture yet was not easily available. 在一连串的修订过程中，亚瑟和弗吉尼亚·布坎南以及南希·海耶斯通过提供托儿服务提供了不可估量的帮助;梅琳达·瓦达斯（Melinda Vadas）和凯茜·韦勒（Cathy Weller）试图追踪封面上复制的图像，多萝西·蒂尔（Dorothy Teer）在她的幻灯片档案中发现了它。感谢他们每个人抽出时间。我还要感谢反色情女权主义网络，特别是色情意识公司（PO Box 2728 Chapel Hill， North Carolina， 27515-2728）、Women Against Pornography、Women Against Violence in the Media 和 Women Against Violence Against Women，他们认识到一条名为“Cattle Queen”的沙滩巾的含义，它鼓励“打破沉闷的牛肉习惯，“，并使一种已经渗透到流行文化中但又不容易获得的图像变得容易获得。
With a topic such as the one this book addresses the research possibilities were endless. I have had to limit my focus to identify the initial issues that arise when engaging in feminist-vegetarian discourse. Otherwise, like Casaubon's work in George Eliot's Middlemarch, my key to the patriarchal meaning of meat eating would have remained only a growing pile of uninterpreted notes. Though in one sense this book is a final product, I see it more as part of a process of analysis that challenges the dominant culture. The issues it has neglected or only partially and perhaps inadequately developed offer future opportunities. 对于本书所讨论的主题，研究的可能性是无穷无尽的。我不得不限制我的注意力，以确定在参与女权主义素食主义话语时出现的最初问题。否则，就像卡苏邦在乔治·艾略特（George Eliot）的《米德尔马契》（Middlemarch）中的作品一样，我对吃肉的父权制意义的关键将只剩下一堆越来越多的未解释的音符。虽然从某种意义上说，这本书是最终产品，但我更把它看作是挑战主流文化的分析过程的一部分。它忽视或只是部分和可能没有得到充分发展的问题提供了未来的机会。
Finally my work owes much to Bruce Buchanan who provided me with the time and space to think and write about this subject and Douglas Buchanan, now nearly five, who enlivens my hope that the next generation can reject the Sexual Politics of Meat. 最后，我的工作很大程度上要归功于布鲁斯·布坎南（Bruce Buchanan），他为我提供了思考和写作这个主题的时间和空间，以及现在快五岁的道格拉斯·布坎南（Douglas Buchanan），他激发了我的希望，即下一代可以拒绝肉类的性政治。
Ten years later . . . and still we struggle to make the connections and be change-agents. For those who have supported me in my writing and my life, I am immensely grateful. I appreciate all those who have written to me over the past decade with stories and examples. I am thankful for those who have worked to bring me to their campuses, and to engage in dialogue with students about the sexual politics of meat. I am pleased to be a part of an ever-expanding network of activists and thinkers who are working for a more compassionate society; they are truly inspiring! For the help I received in preparing the tenth anniversary edition of The Sexual Politics of Meat, I would like to thank: Marie Fortune, Mary Hunt, Pat Davis, Batya Bauman, Martin Rowe, Kim Stallwood, Debbie Tanzer, Trisha Lamb Feuerstein, and 十年后......我们仍然在努力建立联系并成为变革的推动者。对于那些在我的写作和生活中支持我的人，我非常感谢。我感谢所有在过去十年中给我写信的人，他们给我写了故事和例子。我感谢那些努力把我带到他们的校园，并与学生就肉类的性政治进行对话的人。我很高兴能成为不断扩大的活动家和思想家网络的一员，他们正在为一个更富有同情心的社会而努力;他们真的很鼓舞人心！对于我在准备《肉类的性政治》十周年纪念版时得到的帮助，我要感谢：Marie Fortune、Mary Hunt、Pat Davis、Batya Bauman、Martin Rowe、Kim Stallwood、Debbie Tanzer、Trisha Lamb Feuerstein 和
Evander Lomke. For the statistics on the number of land animals killed yearly, I thank the Farm Animal Reform Movement (P.O. Box 30654, Bethesda, MD 20824). For the statistics on the number of sea animals killed yearly, I thank Dawn Carr and the researchers at People for the Ethical Treatment of Animals (501 Front St., Norfolk, VA 23510). I remember with gratitude the life of Kenneth Reichley; faithful friend. Bruce, who weathers it all in stride, continues to provide me with time, space, and attentiveness. For Douglas, now fifteen, and Benjamin, ten, my hopes continue. 埃文德·洛姆克。对于每年被杀死的陆地动物数量的统计数据，我感谢农场动物改革运动（P.O. Box 30654， Bethesda， MD 20824）。对于每年被杀死的海洋动物数量的统计数据，我感谢 Dawn Carr 和 People for the Ethical Treatment of Animals（501 Front St.， Norfolk， VA 23510）的研究人员。我怀着感激之情回忆起肯尼斯·赖克利（Kenneth Reichley）的一生;忠实的朋友。布鲁斯从容不迫地度过了这一切，继续为我提供时间、空间和注意力。对于现年15岁的道格拉斯和10岁的本杰明，我的希望仍在继续。
Twenty years later . . . and we continue to challenge oppression. Thanks to all the vegan businesses and organizations that have supported my work, especially MooShoes, Sweet and Sara, VegNews, Vegan World Radio, Pangea, Vegan Essentials, the American Vegan Society, the North American Vegetarian Society, the Toronto Vegetarian Association, and the Spiral Diner. I am thankful for feminist and vegan bloggers and activists who notice offensive images and make connections and for the many student activists and professors who have brought me to their campuses. 二十年后......我们继续挑战压迫。感谢所有支持我工作的素食企业和组织，尤其是 MooShoes、Sweet and Sara、VegNews、Vegan World Radio、Pangea、Vegan Essentials、美国素食协会、北美素食协会、多伦多素食协会和 Spiral Diner。我感谢女权主义和纯素博主和活动家，他们注意到令人反感的图像并建立联系，也感谢许多学生活动家和教授将我带到他们的校园。
A big hug and many thanks to Nellie McKay for writing a foreword to this twentieth anniversary edition and for all she does in the world-and a hug to her mother and her sister, Robin Young, too. 一个大大的拥抱，非常感谢 Nellie McKay 为这本 20 周年纪念版撰写前言以及她在世界上所做的一切——也感谢她的母亲和她的妹妹 Robin Young 的拥抱。
Thanks to Pat Davis, Josephine Donovan, Melinda Fox, Matthew Calarco, Martin Rowe for their help with the Preface to the twentieth anniversary. I am grateful to David Barker, Editorial Director at Continuum, for moving this edition through the process of publication. 感谢帕特·戴维斯、约瑟芬·多诺万、梅琳达·福克斯、马修·卡拉科、马丁·罗对二十周年序言的帮助。我感谢 Continuum 的编辑总监 David Barker 推动了这一版的出版过程。
To filmmakers Tami Wilson and Jennifer Abbott, thanks for their interest in The Sexual Politics of Meat. 感谢电影制片人塔米·威尔逊（Tami Wilson）和詹妮弗·阿博特（Jennifer Abbott）对《肉类的性政治》的关注。
I am grateful to Mary Finelli, Batya Bauman, Evander Lomke, Mary Hunt, Marie Fortune, Mary Max, Nancy and Jane Adams, for ongoing support of my work, to Catharine MacKinnon, Tom Tyler, John Jermier, John Sanbonmasto, Cat Clyne, Kim Stallwood, Robin Morgan, Paul Waldau, Lisa Isherwood, and Rosemary Radford Ruether for their engagement with my work, and to the many people who have sent me images and references since the tenth anniversary edition was published, including: Liz Abbott, Tom Abram, Carla Agnesi, Jared Allaway, Michael Angus, Cintia Anselmo, Nicholas Atwood, Jenny Azman, Julianne Baecker, Alexandra Bass, Meghan Beeby, Edita Birnkrant, Diana Blaine, Ryan Blodgett, Janice Blue, Patti Breitman, Patrick Browne, Kristin Burlage, Colleen Buyers, Gregory Carlin, Judy Carman, Anthony Carr, Sarah Carrier, Angela Carter, Avalon Carthew, Jane Cartmill, Liz Chiarello, Bob Chorush, Lydia Comer, Katherine Cooke, 我感谢 Mary Finelli、Batya Bauman、Evander Lomke、Mary Hunt、Marie Fortune、Mary Max、Nancy 和 Jane Adams 对我工作的持续支持，感谢 Catharine MacKinnon、Tom Tyler、John Jermier、John Sanbonmasto、Cat Clyne、Kim Stallwood、Robin Morgan、Paul Waldau、Lisa Isherwood 和 Rosemary Radford Ruether 对我工作的参与，以及自十周年纪念版出版以来向我发送图像和参考资料的许多人， 包括：丽兹·阿博特、汤姆·艾布拉姆、卡拉·阿格尼西、贾里德·阿拉威、迈克尔·安格斯、辛蒂亚·安塞尔莫、尼古拉斯·阿特伍德、珍妮·阿兹曼、朱丽安·贝克尔、亚历山德拉·巴斯、梅根·比比、伊迪塔·伯克兰特、戴安娜·布莱恩、瑞安·布洛杰特、珍妮丝·布鲁、帕蒂·布莱特曼、帕特里克·布朗、克里斯汀·伯拉奇、科琳·买家、格雷戈里·卡林、朱迪·卡曼、安东尼·卡尔、莎拉·开利、安吉拉·卡特、阿瓦隆·卡修、简·卡特米尔、丽兹·基亚雷洛、鲍勃·乔拉什、 莉迪亚·科默、凯瑟琳·库克、
Marj Cramer, Karen Davis, Karen Dawn, David Del Principe, Kelly Coyle DiNorcia, Devery Doleman, Annette Dunkelman, Dave Eaton, Shannon Elliott, Andy Ellis, Margaret Ende, Cath Ens, Allison Ezell, Diane Farsetta, Zoe Fasolo, Beth Fiteni, Deseree Fontenot, Lesley Fox, Jerry Friedman, Jack Furlong, Greta Gaard, Emily Gaarder, Stacy Goldberger, Michael Greger, Jeff Green, Jonathan Grindell, Amie Hamlin, Elizabeth Hartman, Joseph HaynsWorthington, Sarah Hecht, Morian Henderson, Denise Hollenbach, Leslie Holmes, Karen Hofman, Karen Hurley, Avital Isaacs, Nistha Jajal, Matthew Jeanes, pattrice jones, Erin E. Armi Kaipainen, Caroline Kane, Anil Kanji, Erica Kelly, Linda Kelson, Lisa Kemmerer, Jason Ketola, Anna Lappé, Erika Larson, Renée Lauzon, Giulia Levai, Noa Lewis, Matthew Liebman, Donna Litowitz, Bruce Lord, Jayne Loader, Brian Luke, Sheila Mahadevan, Randy Malamud, Richard Marsh, Dave McLaughlin, Matthew Melnyk, Sarah Meng, Catharine Morales, Alan Munro, Pascal Murphy, Deb Murray, Vicki Murray, Amy Tharp Nylund, Benjamin Palmer, Peter Pearson, Emily Pepe, Benjamin Persky, John Phillips, Eric Piotrowski, Rebecca Pitman, Bhaskar Raman, Joanna Randazzo, Marguerite Regan, Pamela Rice, Sarah Sue Roberts, Bina Robinson, Lauren Robinson, Pat Ritz, Carolyn Sawyer, Carol Scherbaum, Judith Schiebout, Mindi Schneider, Naomi Schoenbaum, John Seebach, Lisa Shapiro, Paul Shapiro, Lindsay Spaar, Alison Stanley, Eileen Stark, Katherine Stewart, Cheryl Stibel, Kyle Svendsen, Debby Tanzer, Cathleen Tracy, Jose Valle, Jason Van Glass, Stephen Wells, Mason Weisz, Nancy Williams, Drew Wilson, Tami Wilson, Moni Woweries, Laurel Zastrow, Tita Zierer. 玛吉·克莱默、凯伦·戴维斯、凯伦·道恩、大卫·德尔·普林西比、凯莉·科伊尔·迪诺西亚、德弗里·多尔曼、安妮特·邓克尔曼、戴夫·伊顿、香农·埃利奥特、安迪·埃利斯、玛格丽特·恩德、凯丝·恩斯、艾莉森·埃泽尔、黛安·法塞塔、佐伊·法索洛、贝丝·菲特尼、德塞里·丰特诺、莱斯利·福克斯、杰里·弗里德曼、杰克·弗隆、格蕾塔·加德、艾米莉·加尔德、史黛西·戈德伯格、迈克尔·格雷格、杰夫·格林、乔纳森·格林德尔、艾米·哈姆林、 伊丽莎白·哈特曼、约瑟夫·海恩斯沃辛顿、莎拉·赫克特、莫里安·亨德森、丹尼斯·霍伦巴赫、莱斯利·福尔摩斯、凯伦·霍夫曼、凯伦·赫利、阿维塔尔·艾萨克斯、妮莎·贾贾尔、马修·珍妮斯、帕特里斯·琼斯、艾琳·艾米·凯佩宁、卡罗琳·凯恩、阿尼尔·坎吉、埃里卡·凯利、琳达·凯尔森、丽莎·凯默勒、杰森·凯托拉、安娜·拉佩、埃里卡·拉尔森、蕾妮·劳松、朱莉娅·莱维、诺亚·刘易斯、马修·利布曼、唐娜·利托维茨、布鲁斯·洛德、 杰恩·装载机，布莱恩·卢克，希拉·马哈德文，兰迪·马拉穆德，理查德·马什，戴夫·麦克劳克林，马修·梅尔尼克，莎拉·孟，凯瑟琳·莫拉莱斯，艾伦·门罗，帕斯卡·墨菲，黛布·默里，薇姬·默里，艾米·萨普·尼伦德，本杰明·帕尔默，彼得·皮尔森，艾米莉·佩佩，本杰明·珀斯基，约翰·菲利普斯，埃里克·皮奥特罗夫斯基，丽贝卡·皮特曼，巴斯卡·拉曼，乔安娜·兰达佐，玛格丽特·里根，帕梅拉·赖斯，莎拉·苏·罗伯茨，比娜·罗宾逊， 劳伦·罗宾逊、帕特·里兹、卡罗琳·索耶、卡罗尔·谢尔鲍姆、朱迪思·席博特、明迪·施耐德、娜奥米·舍恩鲍姆、约翰·西巴赫、丽莎·夏皮罗、保罗·夏皮罗、林赛·斯帕尔、艾莉森·斯坦利、艾琳·斯塔克、凯瑟琳·斯图尔特、谢丽尔·斯蒂贝尔、凯尔·斯文森、黛比·坦泽、凯瑟琳·特雷西、何塞·瓦莱、杰森·范·格拉斯、斯蒂芬·威尔斯、梅森·薇兹、南希·威廉姆斯、德鲁·威尔逊、塔米·威尔逊、莫妮·沃弗里斯、劳雷尔·扎斯特罗、蒂塔·齐勒。
Thanks to Bruce, still weathering, still striding, still supporting. For Douglas, twenty-five, and Benjamin, twenty, who help me engage with these ideas and have become good vegetarian cooks, my hopes fulfilled. 多亏了布鲁斯，他仍然风化，仍然大步前进，仍然支持。对于二十五岁的道格拉斯（Douglas）和二十岁的本杰明（Benjamin）来说，他们帮助我参与这些想法并成为优秀的素食厨师，我的希望实现了。
ACKNOWLEDGMENTS TO THE TWENTY-FIFTH ANNIVERSARY/ BLOOMSBURY REVELATIONS EDITION 致谢二十五周年/布鲁姆斯伯里启示录版
Thank you to David Avital, David Barker, Mark Richardson, and Ian Buck at Bloomsbury for their work to bring out this Bloomsbury Revelations edition of The Sexual Politics of Meat, and their commitment to creating a new afterword with recent examples of the sexual politics of meat. It has been a joy to work with them. I also want to acknowledge the ongoing support of Kevin Ohe, US Publishing Director for US operations, and the work on my behalf of Elizabeth White, Academic Rights Manager for Bloomsbury Academic. Thanks to Evander Lomke, Gene Gollogly, and Martin Rowe, formerly of Continuum and now of Lantern Books, for their thoughtful and loyal support of this author for a quarter of century. It's made all the difference! At a pivotal moment, Jo-Anne McArthur provided important insights. 感谢布鲁姆斯伯里的大卫·阿维塔尔、大卫·巴克、马克·理查森和伊恩·巴克，感谢他们为推出布鲁姆斯伯里启示录版的《肉类的性政治》所做的工作，以及他们致力于用肉类性政治的最新例子来创造一个新的后记。与他们合作很愉快。我还要感谢美国出版总监凯文·奥赫（Kevin Ohe）对美国业务的持续支持，以及布鲁姆斯伯里学术（Bloomsbury Academic）学术权利经理伊丽莎白·怀特（Elizabeth White）为我所做的工作。感谢 Evander Lomke、Gene Gollogly 和 Martin Rowe（以前是 Continuum，现在是 Lantern Books）对这位作者四分之一世纪的深思熟虑和忠诚的支持。这让一切变得不同！在关键时刻，Jo-Anne McArthur 提供了重要的见解。
I am an incredibly lucky author in that readers not only embraced this book but also began conversations with me about images and news that confirmed my thesis. I've benefited from twenty-five years of being in a community that perceives interconnected oppressions and works for liberation. That I've been fed incredible vegan meals around the world by vegan chefs and cooks is like the frosting on the vegan cake; as activists, we have discovered and shared the joy of delicious animal-free food preparation. This nurture and nourishment cannot be underestimated. I remember Shirley Wilkes-Johnson and Marti Kheel, lost to us too soon. Co-authors and co-editors Patti Breitman, Virginia Messina, Marie Fortune, Josephine Donovan, and Lori Gruen have helped to shape my thoughts over the past twenty-five years. I am in their debt for the education and sisterhood that working on books with them engendered. 我是一个非常幸运的作者，因为读者不仅接受了这本书，而且还开始与我谈论证实我论文的图像和新闻。二十五年来，我生活在一个感知相互关联的压迫并为解放而努力的社区中，这让我受益匪浅。素食厨师和厨师在世界各地为我提供了令人难以置信的素食餐，就像素食蛋糕上的糖霜一样;作为活动家，我们发现并分享了美味的无动物食品准备的乐趣。这种养育和滋养不容小觑。我记得雪莉·威尔克斯-约翰逊（Shirley Wilkes-Johnson）和马蒂·凯尔（Marti Kheel）过早地输给了我们。在过去的二十五年里，合著者和共同编辑帕蒂·布莱特曼、弗吉尼亚·梅西纳、玛丽·财富、约瑟芬·多诺万和洛里·格鲁恩帮助塑造了我的想法。我感谢他们与他们一起写书所产生的教育和姐妹情谊。
Thanks to the many people who emailed me, tweeted me, and posted on Facebook images that illustrated ongoing international examples of the sexual politics of meat. Sigh. Thank you to the photographers and organizations 感谢许多人给我发电子邮件，发推文，并在Facebook上发布图片，这些图片说明了正在进行的肉类性政治的国际例子。叹息。感谢摄影师和组织
Acknowledgments 确认
whose images are used in this afterword. The staff at the Richardson Public Library continues to support my (often impatient and always eager) quest for information and books; bless them. To my children, Douglas and his spouse, Kelly, and Benjamin (born the same year as the first edition of The Sexual Politics of Meat, and now himself at a quarter of a century): I'm so grateful to be your feminist-vegan parent. And to Bruce, who continues to support my activism and writing in all the ways that are possible and then some. 其图像用于本后记。理查森公共图书馆的工作人员继续支持我（经常不耐烦，总是渴望）对信息和书籍的追求;祝福他们。对于我的孩子，道格拉斯和他的配偶凯利，以及本杰明（与第一版《肉类的性政治》同年出生，现在他自己已经四分之一个世纪了）：我很感激能成为你们的女权主义素食主义者。还有布鲁斯，他继续以各种可能的方式支持我的行动主义和写作，然后是一些。
Finally, I want to thank you, my readers, who have kept this book in print for a quarter of a century. We know that empathy can be learned. May it be contagious! May feminist-vegan theory and practice flourish! 最后，我要感谢你们，我的读者，他们把这本书印刷了四分之一个世纪。我们知道同理心是可以学习的。愿它具有传染性！愿女权主义素食理论和实践蓬勃发展！
PART I
THE PATRIARCHAL TEXTS OF MEAT 第一部分 肉的父权制文本
The selling should always be specific and mention a definite item. 销售应始终是具体的，并提及确定的项目。
Wrong: "Anything else?" 错了：“还有别的吗？
Weak: "What about something for breakfast?" 虚弱：“早餐吃点东西怎么样？
Better: "We have some wonderful ham slices, Mrs. Smith-just the thing for breakfast. They're right in the case." 更好：“我们有一些很棒的火腿片，史密斯夫人——只是早餐的东西。他们在这个案子上是对的。
Watch her face and if she doesn't show interest then say: 观察她的脸，如果她不感兴趣，那就说：
"Or perhaps you'd rather have fresh pork sausage tomorrow for breakfast." “或者，也许你宁愿明天早餐吃新鲜的猪肉香肠。”
This method centers her interest and attention on one item at a time and plainly implies that some meat item is necessary for breakfast. 这种方法将她的兴趣和注意力一次集中在一个项目上，并明确暗示早餐需要一些肉类项目。
-Hinman and Harris, The Story of Meat ——欣曼和哈里斯，《肉的故事》
The abbess has just put the kipehook on all other purveyors of the French flesh market. She does not keep her meat too long on the hooks, though she will have her price; but nothing to get stale here. You may have your meat dressed to your own liking, and there is no need of cutting twice from one joint; and if it suits your taste, you may kill your own lamb or mutton for her flock is in prime condition, and always ready for sticking. When any of them are fried they are turned out to grass, and sent to the hammer, or disposed of by private contract, but never brought in again; consequently, the rot, bots, glanders, and other diseases incidental to cattle, are not generally known here. 女修道院院长刚刚把 kipehook 放在法国肉类市场的所有其他供应商身上。她不会把肉放在钩子上太久，尽管她会付出代价;但这里没有什么可以陈旧的。您可以根据自己的喜好将肉调味，并且无需从一个关节切两次;如果它适合你的口味，你可以杀死你自己的羊肉或羊肉，因为她的羊群处于最佳状态，随时准备粘住。当它们中的任何一个被油炸时，它们就会被变成草，送到锤子上，或者通过私人合同处理掉，但再也没有被带进来;因此，牛的腐烂病、僵尸病、腺体病和其他疾病在这里并不为人所知。
—From a nineteenth-century guidebook to brothels ——摘自十九世纪的妓院指南
CHAPTER 1
THE SEXUAL POLITICS OF MEAT 第1章 肉食的性政治
In the early times men and women lived apart, the former hunting animals exclusively, the latter pursuing a gathering existence. Five of the men, who were out hunting, being careless creatures, let their fire go out. The women, who were careful and orderly, always kept their fire going. The men, having killed a springbok, became desperate for means to cook it, so one of their number set out to get fire, crossed the river and met one of the women gathering seeds. When he asked her for some fire, she invited him to the feminine camp. While he was there she said, "You are very hungry. Just wait until I pound up these seeds and I will boil them and give you some." She made him some porridge. After he had eaten it, he said, "Well, it's nice food so I shall just stay with you." The men who were left waited and wondered. They still had the springbok and they still had no fire. The second man set out, only to be tempted by female cooking, and to take up residence in the camp of the women. The same thing happened to the third man. The two men left were very frightened. They suspected something terrible had happened to their comrades. They cast the divining bones but the omens were favorable. The fourth man set out timidly, only to end by joining his comrades. The last man became very frightened indeed and besides by now the springbok had rotted. He took his bow and arrows, and ran away. 在早期，男人和女人分开生活，前者只狩猎动物，后者追求聚集的生活。其中五个人外出打猎，是粗心大意的生物，让他们的火熄灭了。妇女们小心翼翼，井然有序，总是保持着她们的火力。男人们杀死了一只跳羚，急需烹饪它的方法，所以他们中的一个人开始生火，过河，遇到了一个收集种子的女人。当他向她要一些火时，她邀请他去女性营地。当他在那里时，她说：“你很饿。等我把这些种子捣碎，我把它们煮沸，给你一些。她给他熬了点粥。吃完后，他说：“嗯，这是好吃的，所以我就和你在一起。剩下的人等待着，想知道。他们仍然有跳羚，他们仍然没有火。第二个男人出发了，只是被女人做饭的诱惑，并在女人的营地里住了下来。同样的事情也发生在第三个人身上。剩下的两个人非常害怕。他们怀疑他们的战友发生了什么可怕的事情。他们铸造了占卜的骨头，但预兆是有利的。第四个人胆怯地出发了，最后才与他的战友们汇合。最后一个人确实变得非常害怕，而且现在跳羚已经腐烂了。他拿起弓箭，逃跑了。
-Myth from the Bushman -布须曼人的神话
I left the British Library and my research on some women of the 1890s whose feminist, working-class newspaper advocated meatless diets, and went through the cafeteria line in a restaurant nearby. Vegetarian food in hand, I descended to the basement. A painting of Henry VIII eating a steak and kidney pie greeted my gaze. On either side of the consuming Henry were portraits of his six wives and other women. However, they were not 我离开了大英图书馆，离开了我对1890年代一些女性的研究，她们的女权主义工人阶级报纸提倡无肉饮食，并在附近一家餐馆的自助餐厅排队。手里拿着素食，我下到地下室。一幅亨利八世吃牛排和腰子派的画映入了我的视线。在亨利的两边是他的六个妻子和其他女人的肖像。然而，事实并非如此
The Sexual Politics of Meat 肉类的性政治
eating steak and kidney pie, nor anything else made of meat. Catherine of Aragon held an apple in her hands. The Countess of Mar had a turnip, Anne Boleyn-red grapes, Anne of Cleaves-a pear, Jane Seymour-blue grapes, Catherine Howard-a carrot, Catherine Parr-a cabbage. 吃牛排和腰子馅饼，也不吃其他任何肉做的。阿拉贡的凯瑟琳手里拿着一个苹果。玛尔伯爵夫人有一个萝卜，安妮·博林（Anne Boleyn）有红葡萄，克利夫斯的安妮（Anne of Cleaves）有梨，简·西摩（Jane Seymour）有蓝葡萄，凯瑟琳·霍华德（Catherine Howard）有胡萝卜，凯瑟琳·帕尔（Catherine Parr）有卷心菜。
People with power have always eaten meat. The aristocracy of Europe consumed large courses filled with every kind of meat while the laborer consumed the complex carbohydrates. Dietary habits proclaim class distinctions, but they proclaim patriarchal distinctions as well. Women, second-class citizens, are more likely to eat what are considered to be secondclass foods in a patriarchal culture: vegetables, fruits, and grains rather than meat. The sexism in meat eating recapitulates the class distinctions with an added twist: a mythology permeates all classes that meat is a masculine food and meat eating a male activity. 有权力的人总是吃肉。欧洲的贵族消费了装满各种肉类的大菜，而劳动者则消费了复杂的碳水化合物。饮食习惯宣告了阶级差异，但它们也宣告了父权制的区别。女性是二等公民，更有可能吃在父权文化中被认为是二等食物的食物：蔬菜、水果和谷物，而不是肉类。吃肉的性别歧视以额外的扭曲概括了阶级差异：一个神话渗透到所有阶级，即肉是男性的食物，吃肉是男性的活动。
Male identification and meat eating 男性身份识别和肉食
Meat-eating societies gain male identification by their choice of food, and meat textbooks heartily endorse this association. The Meat We Eat proclaims meat to be "A Virile and Protective Food," thus "a liberal meat supply has always been associated with a happy and virile people." Meat Technology informs us that "the virile Australian race is a typical example of heavy meat-eaters." Leading gourmands refer "to the virile ordeal of spooning the brains directly out of a barbecued calf's head." Virile: of or having the characteristics of an adult male, from vir meaning man. Meat eating measures individual and societal virility. 肉食社会通过选择食物来获得男性认同，肉类教科书衷心支持这种联系。《我们吃的肉》宣称肉类是“一种阳刚之气和保护性食物”，因此“自由的肉类供应总是与快乐和阳刚之气的人民联系在一起”。 《肉类技术》告诉我们，“阳刚的澳大利亚人种是重度肉食者的典型例子。 领先的美食家提到“直接从烤牛犊的头上舀出大脑的阳刚之气”。 阳刚之气：具有成年男性的特征或具有成年男性的特征，来自vir的意思是男人。吃肉衡量个人和社会的阳刚之气。
Meat is a constant for men, intermittent for women, a pattern painfully observed in famine situations today. Women are starving at a rate disproportionate to men. Lisa Leghorn and Mary Roodkowsky surveyed this phenomenon in their book Who Really Starves? Women and World Hunger. Women, they conclude, engage in deliberate self-deprivation, offering men the "best" foods at the expense of their own nutritional needs. For instance, they tell us that "Ethiopian women and girls of all classes are obliged to prepare two meals, one for the males and a second, often containing no meat or other substantial protein, for the females." 肉对男人来说是恒定的，对女人来说是间歇性的，在今天的饥荒情况下，这种模式是痛苦的。妇女挨饿的速度与男子不成比例。丽莎·莱格霍恩（Lisa Leghorn）和玛丽·鲁德科夫斯基（Mary Roodkowsky）在他们的著作《谁真的挨饿？妇女与世界饥饿。他们得出的结论是，女性故意自我剥夺，以牺牲自己的营养需求为代价为男性提供“最好的”食物。例如，他们告诉我们，“埃塞俄比亚所有阶层的妇女和女孩都必须准备两顿饭，一顿给男性，另一顿，通常不含肉或其他实质性蛋白质，供女性食用。
In fact, men's protein needs are less than those of pregnant and nursing women and the disproportionate distribution of the main protein source occurs when women's need for protein is the greatest. Curiously, we are 事实上，男性的蛋白质需求量低于孕妇和哺乳期女性，当女性对蛋白质的需求最大时，主要蛋白质来源的分布不成比例。奇怪的是，我们是
now being told that one should eat meat (or fish, vegetables, chocolate, and salt) at least six weeks before becoming pregnant if one wants a boy. But if a girl is desired, no meat please, rather milk, cheese, nuts, beans, and cereals. 现在被告知，如果一个人想要一个男孩，应该在怀孕前至少六周吃肉（或鱼、蔬菜、巧克力和盐）。但是，如果想要一个女孩，请不要吃肉，而是牛奶、奶酪、坚果、豆类和谷物。
Fairy tales initiate us at an early age into the dynamics of eating and sex roles. The king in his countinghouse ate four-and-twenty blackbirds in a pie (originally four-and-twenty naughty boys) while the Queen ate bread and honey. Cannibalism in fairy tales is generally a male activity, as Jack, after climbing his beanstalk, quickly learned. Folktales of all nations depict giants as male and "fond of eating human flesh."' Witches-warped or monstrous women in the eyes of a patriarchal world-become the token female cannibals. 童话故事让我们从小就开始了解饮食和性别角色的动态。国王在他的伯爵府里吃了四二十只黑鸟（最初是四二十只顽皮的男孩），而王后则吃面包和蜂蜜。童话故事中的自相残杀通常是一种男性活动，因为杰克在爬上他的豆茎后很快就学会了。所有国家的民间故事都把巨人描绘成男性，“喜欢吃人肉”。在父权制世界眼中，女巫扭曲或可怕的女性成为象征性的女性食人族。
A Biblical example of the male prerogative for meat rankled Elizabeth Cady Stanton, a leading nineteenth-century feminist, as can be seen by her terse comment on Leviticus 6 in The Woman's Bible: "The meat so delicately cooked by the priests, with wood and coals in the altar, in clean linen, no woman was permitted to taste, only the males among the children of Aaron." 《圣经》中男性对肉的特权的例子激怒了十九世纪著名的女权主义者伊丽莎白·卡迪·斯坦顿（Elizabeth Cady Stanton），这可以从她在《女人的圣经》中对利未记第6章的简短评论中看出：“祭司们用木头和煤在祭坛上用干净的亚麻布精心烹制的肉，不允许女人品尝， 只有亚伦的子孙中的男性。
Most food taboos address meat consumption and they place more restrictions on women than on men. The common foods forbidden to women are chicken, duck, and pork. Forbidding meat to women in nontechnological cultures increases its prestige. Even if the women raise the pigs, as they do in the Solomon Islands, they are rarely allowed to eat the pork. When they do receive some, it is at the dispensation of their husbands. In Indonesia "flesh food is viewed as the property of the men. At feasts, the principal times when meat is available, it is distributed to households according to the men in them. . . . The system of distribution thus reinforces the prestige of the men in society." 大多数食物禁忌都涉及肉类消费，它们对女性的限制比对男性的限制更多。女性禁止食用的常见食物是鸡肉、鸭肉和猪肉。在非技术文化中，禁止女性吃肉会增加其声望。即使妇女像所罗门群岛那样养猪，也很少被允许吃猪肉。当她们确实得到一些时，那是在她们丈夫的分配下。在印度尼西亚，“肉食被视为男人的财产。在筵席上，也就是有肉的主要时间，肉是按照家里的人分给家家户户的。因此，分配制度加强了男人在社会中的声望。
Worldwide this patriarchal custom is found. In Asia, some cultures forbid women from consuming fish, seafood, chicken, duck, and eggs. In equatorial Africa, the prohibition of chicken to women is common. For example, the Mbum Kpau women do not eat chicken, goat, partridge, or other game birds. The Kufa of Ethiopia punished women who ate chicken by making them slaves, while the Walamo "put to death anyone who violated the restriction of eating fowl." 在世界范围内，这种父权制习俗随处可见。在亚洲，一些文化禁止女性食用鱼、海鲜、鸡肉、鸭肉和鸡蛋。在赤道非洲，禁止妇女吃鸡肉是很普遍的。例如，Mbum Kpau 妇女不吃鸡肉、山羊、鹧鸪或其他野禽。埃塞俄比亚的库法人惩罚吃鸡肉的妇女，让她们成为奴隶，而瓦拉莫人则“处死任何违反吃鸡限制的人”。
Correspondingly, vegetables and other nonmeat foods are viewed as women's food. This makes them undesirable to men. The Nuer men think that eating eggs is effeminate. In other groups men require sauces to disguise 相应地，蔬菜和其他非肉类食品被视为女性食品。这使得它们对男人来说是不受欢迎的。努尔人认为吃鸡蛋是女性化的。在其他群体中，男人需要酱汁来伪装
The Sexual Politics of Meat 肉类的性政治
the fact that they are eating women's foods. "Men expect to have meat sauces to go with their porridge and will sometimes refuse to eat sauces made of greens or other vegetables, which are said to be women's food." 他们正在吃女性食物的事实。“男人希望有肉酱来搭配粥，有时会拒绝吃由蔬菜或其他蔬菜制成的酱汁，据说这是女性的食物。”
Meat: For the man only 肉：只适合男人
There is no department in the store where good selling can do so much good or where poor selling can do so much harm as in the meat department. This is because most women do not consider themselves competent judges of meat quality and often buy where they have confidence in the meat salesman. 在商店里，没有一个部门能像肉类部门那样，卖得好，卖得不好，会造成如此大的伤害。这是因为大多数女性不认为自己是合格的肉类质量判断者，并且经常在她们对肉类推销员有信心的地方购买。
-Hinman and Harris, The Story of Meat ——欣曼和哈里斯，《肉的故事》
In technological societies, cookbooks reflect the presumption that men eat meat. A random survey of cookbooks reveals that the barbecue sections of most cookbooks are addressed to men and feature meat. The foods recommended for a "Mother's Day Tea" do not include meat, but readers are advised that on Father's Day, dinner should include London Broil because "a steak dinner has unfailing popularity with fathers." In a chapter on "Feminine Hospitality" we are directed to serve vegetables, salads, and soups. The New McCall's Cookbook suggests that a man's favorite dinner is London Broil. A "Ladies' Luncheon" would consist of cheese dishes and vegetables, but no meat. A section of one cookbook entitled "For Men Only" reinforces the omnipresence of meat in men's lives. What is for men only? London Broil, cubed steak, and beef dinner. 在科技社会中，食谱反映了男人吃肉的假设。对食谱的随机调查显示，大多数食谱的烧烤部分都是针对男性的，并且以肉类为特色。“母亲节茶”推荐的食物不包括肉类，但建议读者在父亲节当天的晚餐应该包括伦敦烤肉，因为“牛排晚餐在父亲中一直很受欢迎”。 在关于“女性热情好客”的一章中，我们被指示提供蔬菜、沙拉和汤。《新麦考尔食谱》表明，男人最喜欢的晚餐是伦敦烤肉。“女士午餐会”包括奶酪菜肴和蔬菜，但没有肉。一本名为“仅限男性”的食谱中有一节强调了肉类在男性生活中无处不在。什么只适合男性？伦敦烤肉、牛排块和牛肉晚餐。
Twentieth- and twenty-first-century cookbooks only serve to confirm the historical pattern found in the nineteenth century, when British working-class families could not afford sufficient meat to feed the entire family. "For the man only" appears continually in many of the menus of these families when referring to meat. In adhering to the mythologies of a culture (men need meat; meat gives bull-like strength) the male "breadwinner" actually received the meat. Social historians report that the "lion's share" of meat went to the husband. 20世纪和21世纪的食谱只是为了证实19世纪的历史模式，当时英国工人阶级家庭买不起足够的肉来养活整个家庭。“只为男人”在这些家庭的许多菜单中不断出现，当提到肉类时。在坚持一种文化的神话（男人需要肉，肉赋予公牛般的力量）时，男性“养家糊口的人”实际上得到了肉。社会历史学家报告说，肉的“最大份额”归丈夫所有。
What then was for women during the nineteenth century? On Sundays they might have a modest but good dinner. On the other days their food was bread with butter or drippings, weak tea, pudding, and vegetables. "The wife, in very poor families, is probably the worst-fed of the house hold," observed Dr. Edward Smith in the first national food survey of British dietary 那么，十九世纪的女性是怎样的呢？在星期天，他们可能会吃一顿朴素但不错的晚餐。在其他日子里，他们的食物是黄油或滴水的面包、淡茶、布丁和蔬菜。“在非常贫穷的家庭中，妻子可能是家里吃得最差的人，”爱德华·史密斯博士在第一次英国饮食全国食品调查中观察到
habits in 1863, which revealed that the major difference in the diet of men and women in the same family was the amount of meat consumed. Later investigators were told that the women and children in one rural county of England, "eat the potatoes and look at the meat." 1863年的习惯，揭示了同一家庭中男性和女性饮食的主要差异是食用的肉类量。 后来调查人员被告知，英格兰一个农村县的妇女和儿童“吃土豆，看肉”。
Where poverty forced a conscious distribution of meat, men received it. Many women emphasized that they had saved the meat for their husbands. They were articulating the prevailing connections between meat eating and the male role: "I keep it for him; he has to have it." Sample menus for South London laborers "showed extra meat, extra fish, extra cakes, or a different quality of meat for the man." Women ate meat once a week with their children, while the husband consumed meat and bacon, "almost daily." 在贫穷迫使人们有意识地分配肉食的地方，人们接受了肉食。许多妇女强调，她们把肉留给了丈夫。他们阐明了吃肉和男性角色之间的普遍联系：“我为他保留它;他必须拥有它。伦敦南部劳工的样本菜单“显示了额外的肉、额外的鱼、额外的蛋糕，或者为男人准备了不同质量的肉。妇女每周和孩子一起吃一次肉，而丈夫则“几乎每天都吃肉和培根”。
Early in the twentieth century, the Fabian Women's group in London launched a four-year study in which they recorded the daily budget of thirty families in a working-class community. These budgets were collected and explained in a compassionate book, Round about a Pound a Week. Here is perceived clearly the sexual politics of meat: "In the household which spends 10 s or even less on food, only one kind of diet is possible, and that is the man's diet. The children have what is left over. There must be a Sunday joint, or, if that be not possible, at least a Sunday dish of meat, in order to satisfy the father's desire for the kind of food he relishes, and most naturally therefore intends to have." More succinctly, we are told: "Meat is bought for the men" and the leftover meat from the Sunday dinner, "is eaten cold by him the next day." Poverty also determines who carves the meat. As Cicely Hamilton discovered during this same period, women carve when they know there is not enough meat to go around. 二十世纪初，伦敦的费边妇女组织发起了一项为期四年的研究，记录了工人阶级社区中三十个家庭的每日预算。这些预算被收集起来，并在一本富有同情心的书中进行了解释，《每周大约一英镑》。这里清楚地认识到肉类的性政治：“在花10秒甚至更少的食物的家庭中，只有一种饮食是可能的，那就是男人的饮食。孩子们有剩下的东西。必须有一个星期天的联合，或者，如果不可能的话，至少要有一个星期天的肉，以满足父亲对他喜欢的那种食物的渴望，因此最自然地打算拥有。更简明扼要地说，我们被告知：“肉是给男人买的”，而星期天晚餐剩下的肉，“第二天被他冷吃”。 贫穷也决定了谁来切肉。正如西西莉·汉密尔顿（Cicely Hamilton）在同一时期发现的那样，当女性知道没有足够的肉可以吃时，她们就会雕刻。
In situations of abundance, sex role assumptions about meat are not so blatantly expressed. For this reason, the diets of English upper-class women and men are much more similar than the diets of upper-class women and working-class women. Moreover, with the abundance of meat available in the United States as opposed to the restricted amount available in England, there has been enough for all, except when meat supplies were controlled. For instance, enslaved black men received half a pound of meat per day, while enslaved black women often found that they received little more than a quarter pound a day. Additionally, during the wars of the twentieth century, the pattern of meat consumption recalled that of English nineteenth-century working-class families with one variation: the "worker" of the country's household, the soldier, got the meat; civilians were urged to learn how to cook without meat. 在富足的情况下，关于肉类的性别角色假设不会如此明目张胆地表达出来。因此，英国上层阶级女性和男性的饮食比上层阶级女性和工人阶级女性的饮食要相似得多。此外，由于美国的肉类供应充足，而英国的肉类供应量有限，除了肉类供应受到控制外，所有人都有足够的肉类供应。例如，被奴役的黑人男性每天得到半磅肉，而被奴役的黑人女性经常发现她们每天得到的肉只超过四分之一磅。 此外，在20世纪的战争中，肉类消费模式让人想起19世纪英国工人阶级家庭的消费模式，但有一种变体：该国家庭的“工人”，即士兵，得到了肉;敦促平民学习如何在没有肉的情况下做饭。
The Sexual Politics of Meat 肉类的性政治
The racial politics of meat 肉类的种族政治
The hearty meat eating that characterizes the diet of Americans and of the Western world is not only a symbol of male power, it is an index of racism. I do not mean racism in the sense that we are treating one class of animals, those that are not human beings, differently than we treat another, those that are, as Isaac Bashevis Singer uses the term in Enemies: A Love Story: "As often as Herman had witnessed the slaughter of animals and fish, he always had the same thought: in their behavior toward creatures, all men were Nazis. The smugness with which man could do with other species as he pleased exemplified the most extreme racist theories, the principle that might is right. mean racism as the requirement that power arrangements and customs that favor white people prevail, and that the acculturation of people of color to this standard includes the imposition of white habits of meat eating. 美国人和西方世界饮食中丰盛的肉食不仅是男性权力的象征，也是种族主义的指标。我指的种族主义并不是说我们对待一类动物，那些不是人类的动物，与我们对待另一类动物的方式不同，正如艾萨克·巴舍维斯·辛格（Isaac Bashevis Singer）在《敌人：一个爱情故事》中使用的术语：“赫尔曼经常目睹动物和鱼类的屠杀，他总是有同样的想法： 在对待生物的行为中，所有人都是纳粹分子。人类可以随心所欲地对待其他物种，这种自鸣得意体现了最极端的种族主义理论，即强权即正义的原则。 意味着种族主义要求有利于白人的权力安排和习俗占上风，而有色人种对这一标准的文化适应包括强加白人吃肉的习惯。
Two parallel beliefs can be traced in the white Western world's enactment of racism when the issue is meat eating. The first is that if the meat supply is limited, white people should get it; but if meat is plentiful all should eat it. This is a variation on the standard theme of the sexual politics of meat. The hierarchy of meat protein reinforces a hierarchy of race, class, and sex. 在西方白人世界制定种族主义的问题是吃肉时，可以追溯到两种平行的信念。首先是如果肉类供应有限，白人应该得到它;但如果肉很多，所有人都应该吃。这是对肉类性政治标准主题的变体。肉类蛋白的等级制度强化了种族、阶级和性别的等级制度。
Nineteenth-century advocates of white superiority endorsed meat as superior food. "Brain-workers" required lean meat as their main meal, but the "savage" and "lower" classes of society could live exclusively on coarser foods, according to George Beard, a nineteenth-century medical doctor who specialized in the diseases of middle-class people. He recommended that when white, civilized, middle-class men became susceptible to nervous exhaustion, they should eat more meat. To him, and for many others, cereals and fruits were lower than meat on the scale of evolution, and thus appropriate foods for the other races and white women, who appeared to be lower on the scale of evolution as well. Racism and sexism together upheld meat as white man's food. 十九世纪白人优越论的倡导者认可肉类是优质食物。“脑力劳动者”需要瘦肉作为他们的主餐，但社会的“野蛮人”和“下层”阶级可以完全靠粗粮生活，据专门研究中产阶级疾病的十九世纪医生乔治·比尔德（George Beard）说。他建议，当白人、文明的中产阶级男性容易出现神经衰竭时，他们应该多吃肉。对他和许多其他人来说，谷物和水果在进化的尺度上低于肉类，因此对于其他种族和白人女性来说，食物是合适的，她们在进化尺度上似乎也较低。种族主义和性别歧视共同支持肉类是白人的食物。
Influenced by Darwin's theory of evolution, Beard proposed a corollary for foods; animal protein did to vegetable food what our evolution from the lower animals did for humans. Consequently: 受达尔文进化论的影响，比尔德提出了食物的推论;动物蛋白对植物性食物的影响，就像我们从低等动物进化而来对人类的影响一样。因此：
In proportion as man grows sensitive through civilization or through disease, he should diminish the quantity of cereals and fruits, which 随着人类因文明或疾病而变得敏感，他应该减少谷物和水果的数量，这
are far below him on the scale of evolution, and increase the quantity of animal food, which is nearly related to him in the scale of evolution, and therefore more easily assimilated. 在进化的尺度上远远低于他，并增加了动物食物的数量，这在进化的尺度上与他几乎相关，因此更容易被同化。
In his racist analysis, Beard reconciled the apparent contradiction of this tenet: "Why is it that savages and semi-savages are able to live on forms of food which, according to the theory of evolution, must be far below them in the scale of development?" In other words, how is it that people can survive very well without a great deal of animal protein? Because "savages" are 在他的种族主义分析中，比尔德调和了这一原则的明显矛盾：“为什么野蛮人和半野蛮人能够以食物形式生活，根据进化论，这些食物在发展规模上必须远远低于他们？换句话说，如果没有大量的动物蛋白，人们怎么能很好地生存呢？因为“野蛮人”是
little removed from the common animal stock from which they are derived. They are much nearer to the forms of life from which they feed than are the highly civilized brainworkers, and can therefore subsist on forms of life which would be most poisonous to us. Secondly, savages who feed on poor food are poor savages, and intellectually far inferior to the beef-eaters of any race. 从它们来源的普通动物种群中几乎没有去除。他们比高度文明的脑力劳动者更接近他们所赖以生存的生命形式，因此可以依靠对我们最有害的生命形式生存。其次，以劣质食物为食的野蛮人是可怜的野蛮人，在智力上远不如任何种族的食牛肉者。
This explanation-which divided the world into intellectually superior meat eaters and inferior plant eaters-accounted for the conquering of other cultures by the English: 这种解释——将世界分为智力上优越的肉食者和劣等的植物食者——解释了英国人对其他文化的征服：
The rice-eating Hindoo and Chinese and the potato-eating Irish peasant are kept in subjection by the well-fed English. Of the various causes that contributed to the defeat of Napoleon at Waterloo, one of the chief was that for the first time he was brought face to face with the nation of beef-eaters, who stood still until they were killed. 吃米饭的印度人和中国人以及吃土豆的爱尔兰农民被吃饱喝足的英国人所服从。在导致拿破仑在滑铁卢战败的各种原因中，其中一个主要原因是他第一次与吃牛肉的人面对面，他们站在原地不动，直到他们被杀。
Into the twentieth century the notion was that meat eating contributed to the Western world's preeminence. Publicists for a meat company in the 1940s wrote: "We know meat-eating races have been and are leaders in the progress made by mankind in its upward struggle through the ages. They are referring to the "upward struggle" of the white race. One revealing aspect of this "upward struggle" is the charge of cannibalism that appeared during the years of colonization. 进入二十世纪，人们认为吃肉促成了西方世界的卓越地位。1940年代一家肉类公司的公关人员写道：“我们知道，吃肉的种族一直是人类在向上斗争中取得的进步的领导者。 他们指的是白人种族的“向上斗争”。这种“向上斗争”的一个揭示性方面是在殖民化时期出现的自相残杀的指控。
The word "cannibalism" entered our vocabulary after the "discovery" of the "New World." Derived from the Spaniards' mispronunciation of the name of the people of the Caribbean, it linked these people of color with the act. As Europeans explored the continents of North and South “同类相食”这个词是在“发现”“新大陆”之后进入我们的词汇表的。它源于西班牙人对加勒比人民名字的错误发音，将这些有色人种与该行为联系起来。当欧洲人探索南北大陆时
The Sexual Politics of Meat 肉类的性政治
America and Africa, the indigenous peoples of those lands became accused of cannibalism-the ultimate savage act. Once labeled as cannibals, their defeat and enslavement at the hands of civilized, Christian whites became justifiable. W. Arens argues that the charge of cannibalism was part and parcel of the European expansion into other continents. 美洲和非洲，这些土地上的土著人民被指控自相残杀——这是最终的野蛮行为。一旦被贴上食人族的标签，他们在文明的基督教白人手中的失败和奴役变得合理。W·阿伦斯（W. Arens）认为，自相残杀的指控是欧洲向其他大陆扩张的重要组成部分。
Of the charges of cannibalism against the indigenous peoples, Arens found little independent verification. One well-known source of dubious testimony on cannibalism was then plagiarized by others claiming to be eyewitnesses. The eyewitnesses fail to describe just how they were able to escape the fate of consumption they report witnessing. Nor do they explain how the language barrier was overcome, enabling them to report verbatim conversations with "savages." In addition, their reports fail to maintain internal consistency. 在对土著人民的同类相食的指控中，阿伦斯几乎没有发现独立的核实。一个关于同类相食的可疑证词的著名来源随后被其他自称是目击者的人剽窃。目击者没有描述他们如何能够逃脱他们报告目睹的消费命运。他们也没有解释如何克服语言障碍，使他们能够逐字记录与“野蛮人”的对话。此外，他们的报告未能保持内部一致性。
One cause of cannibalism was thought to be lack of animal protein. Yet most Europeans themselves during the centuries of European expansion were not subsisting on animal protein every day. The majority of cultures in the world satisfied their protein needs through vegetables and grains. By charging indigenous peoples with cannibalism (and thus demonstrating their utterly savage ways, for they supposedly did to humans what Europeans only did to animals) one justification for colonization was provided. 同类相食的一个原因被认为是缺乏动物蛋白。然而，在欧洲扩张的几个世纪里，大多数欧洲人自己并不是每天都以动物蛋白为生。世界上大多数文化都通过蔬菜和谷物来满足他们的蛋白质需求。通过指控土著人民自相残杀（从而展示他们完全野蛮的方式，因为他们对人类所做的就像欧洲人只对动物所做的那样），为殖民化提供了一个理由。
Racism is perpetuated each time meat is thought to be the best protein source. The emphasis on the nutritional strengths of animal protein distorts the dietary history of most cultures in which complete protein dishes were made of vegetables and grains. Information about these dishes is overwhelmed by an ongoing cultural and political commitment to meat eating. 每当肉类被认为是最好的蛋白质来源时，种族主义就会长期存在。对动物蛋白营养强度的强调扭曲了大多数文化的饮食历史，在这些文化中，完整的蛋白质菜肴是由蔬菜和谷物制成的。关于这些菜肴的信息被对肉食的持续文化和政治承诺所淹没。
Meat is king 肉为王
During wartime, government rationing policies reserve the right to meat for the epitome of the masculine man: the soldier. With meat rationing in effect for civilians during World War II, the per capita consumption of meat in the Army and Navy was about two-and-a-half times that of the average civilian. Russell Baker observed that World War II began a "beef madness . . . when richly fatted beef was force-fed into every putative American warrior. In contrast to the recipe books for civilians that praised complex carbohydrates, cookbooks for soldiers contained variation upon 在战时，政府的配给政策为男性的缩影保留了吃肉的权利：士兵。由于二战期间对平民实行肉类配给，陆军和海军的人均肉类消费量约为普通平民的两倍半。罗素·贝克（Russell Baker）观察到，第二次世界大战开始了“牛肉的疯狂......当肥美的牛肉被强行喂入每个假定的美国战士时。 与赞美复合碳水化合物的平民食谱书相比，士兵食谱包含以下变体
variation of meat dishes. One survey conducted of four military training camps reported that the soldier consumed daily 131 grams of protein, 201 grams of fat, and 484 grams of carbohydrates. Hidden costs of warring masculinity are to be found in the provision of male-defined foods to the warriors. 肉类菜肴的变化。对四个军事训练营进行的一项调查报告称，这名士兵每天摄入 131 克蛋白质、201 克脂肪和 484 克碳水化合物。 交战的男子气概的隐性成本体现在向战士提供男性定义的食物中。
Women are the food preparers; meat has to be cooked to be palatable for people. Thus, in a patriarchal culture, just as our culture accedes to the "needs" of its soldiers, women accede to the dietary demands of their husbands, especially when it comes to meat. The feminist surveyors of women's budgets in the early twentieth century observed: 妇女是食物的准备者;肉必须煮熟才能让人们可口。因此，在父权制文化中，正如我们的文化满足了士兵的“需要”一样，妇女也满足了丈夫的饮食要求，尤其是在肉类方面。二十世纪初的女权主义妇女预算调查员观察到：
It is quite likely that someone who had strength, wisdom, and vitality, who did not live that life in those tiny, crowded rooms, in that lack of light and air, who was not bowed down with worry, but was herself economically independent of the man who earned the money, could lay out his few shillings with a better eye to a scientific food value. It is quite as likely, however, that the man who earned the money would entirely refuse the scientific food, and demand his old tasty kippers and meat. 很有可能，一个有力量、有智慧、有活力的人，如果不在那些狭小拥挤的房间里，在缺乏光线和空气的地方过着那种生活，他不会忧心忡忡地低头，而是在经济上独立于挣钱的人，他可以更好地看待科学的食物价值。然而，赚到钱的人很可能会完全拒绝科学食品，并要求他的旧美味腌鱼和肉。
A discussion of nutrition during wartime contained this aside: it was one thing, they acknowledged, to demonstrate that there were many viable alternatives to meat, "but it is another to convince a man who enjoys his beefsteak." The male prerogative to eat meat is an external, observable activity implicitly reflecting a recurring fact: meat is a symbol of male dominance. 在关于战时营养的讨论中，撇开这一点不谈：他们承认，证明有许多可行的肉类替代品是一回事，“但说服一个喜欢吃牛排的人是另一回事。 男性吃肉的特权是一种外在的、可观察的活动，隐含地反映了一个反复出现的事实：肉是男性统治地位的象征。
It has traditionally been felt that the working man needs meat for strength. A superstition operates in this belief: in eating the muscle of strong animals, we will become strong. According to the mythology of patriarchal culture, meat promotes strength; the attributes of masculinity are achieved through eating these masculine foods. Visions of meat-eating football players, wrestlers, and boxers lumber in our brains in this equation. Though vegan weight lifters and athletes in other fields have demonstrated the equation to be fallacious, the myth remains: men are strong, men need to be strong, thus men need meat. The literal evocation of male power is found in the concept of meat. 传统上，人们认为工人需要肉来增强力量。迷信在这种信念中运作：吃强壮动物的肌肉，我们会变得强壮。根据父权文化的神话，肉可以增强力量;男性气质的属性是通过吃这些男性食物来实现的。在这个等式中，吃肉的足球运动员、摔跤手和拳击手的景象在我们的大脑中徘徊。尽管其他领域的纯素举重运动员和运动员已经证明这个等式是错误的，但神话仍然存在：男人很强壮，男人需要强壮，因此男人需要肉。从字面上唤起男性权力可以在肉类的概念中找到。
Irving Fisher took the notion of "strength" from the definition of meat eating as long ago as 1906. Fisher suggested that strength be measured 欧文·费舍尔（Irving Fisher）早在1906年就从吃肉的定义中采用了“力量”的概念。费舍尔建议测量强度
The Sexual Politics of Meat 肉类的性政治
by its lasting power rather than by its association with quick results, and compared meat-eating athletes with vegetarian athletes and sedentary vegetarians. Endurance was measured by having the participants perform in three areas: holding their arms horizontally for as long as possible, doing deep knee bends, and performing leg raises while lying down. He concluded that the vegetarians, whether athletes or not, had greater endurance than meat eaters. "Even the maximum record of the flesheaters was barely more than half the average for the flesh-abstainers.". 通过其持久的力量而不是与快速结果的联系，并将肉食运动员与素食运动员和久坐不动的素食者进行了比较。耐力是通过让参与者在三个方面进行来衡量的：尽可能长时间地保持手臂水平，做深膝盖弯曲，以及躺下时抬腿。他得出的结论是，素食者，无论是否是运动员，都比肉食者有更强的耐力。“即使是食肉者的最大记录也只不过是食肉者平均水平的一半。”
Meat is king: this noun describing meat is a noun denoting male power. Vegetables, a generic term meat eaters use for all foods that are not meat, have become as associated with women as meat is with men, recalling on a subconscious level the days of Woman the Gatherer. Since women have been made subsidiary in a male-dominated, meat-eating world, so has our food. The foods associated with second-class citizens are considered to be second-class protein. Just as it is thought a woman cannot make it on her own, so we think that vegetables cannot make a meal on their own, despite the fact that meat is only secondhand vegetables and vegetables provide, on the average, more than twice the vitamins and minerals of meat. Meat is upheld as a powerful, irreplaceable item of food. The message is clear: the vassal vegetable should content itself with its assigned place and not attempt to dethrone king meat. After all, how can one enthrone women's foods when women cannot be kings? 肉为王：这个描述肉的名词是表示男性权力的名词。蔬菜是肉食者用来指代所有非肉类食物的通用术语，它与女性的联系就像肉类与男性的联系一样，在潜意识层面上让人想起了采集者女人的日子。由于女性在男性主导的肉食世界中成为附属品，我们的食物也是如此。与二等公民相关的食物被认为是二等蛋白质。正如人们认为女人不能自己做饭一样，我们认为蔬菜不能自己做饭，尽管肉类只是二手蔬菜，而蔬菜提供的维生素和矿物质平均是肉类的两倍多。肉类被认为是一种强大的、不可替代的食物。信息很明确：附庸蔬菜应该满足于其分配的位置，而不是试图废黜国王肉。毕竟，当女人不能成为国王时，怎么能登上女人的宝座呢？
The male language of meat eating 吃肉的男性语言
Men who decide to eschew meat eating are deemed effeminate; failure of men to eat meat announces that they are not masculine. Nutritionist Jean Mayer suggested that "the more men sit at their desks all day, the more they want to be reassured about their maleness in eating those large slabs of bleeding meat which are the last symbol of machismo.".27 The late Marty Feldman observed, "It has to do with the function of the male within our society. Football players drink beer because it's a man's drink, and eat steak because it's a man's meal. The emphasis is on 'man-sized portions,' 'hero' sandwiches; the whole terminology of meat-eating reflects this masculine bias."28 Meat-and-potatoes men are our stereotypical strong and hearty, rough and ready, able males. Hearty beef stews are named "Manhandlers" Head football coach and celebrity Mike Ditka operated a restaurant that featured "he-man food" such as steaks and chops. 决定不吃肉的男人被认为是女性化的;男人不吃肉就宣告他们不是男子气概。营养学家让·梅耶（Jean Mayer）建议，“男人整天坐在办公桌前的时间越多，他们就越想在吃那些大块流血的肉时对自己的男性身份感到放心，而这些肉是大男子主义的最后象征。27 已故的马蒂·费尔德曼（Marty Feldman）说：“这与男性在我们社会中的功能有关。足球运动员喝啤酒是因为这是男人的饮料，吃牛排是因为这是男人的饭菜。重点是“人形大小的部分”，“英雄”三明治;吃肉的整个术语都反映了这种男性偏见。28 吃肉和土豆的男人是我们刻板印象中的强壮、丰盛、粗犷、能干的男性。丰盛的炖牛肉被命名为“Manhandlers” 首席足球教练兼名人迈克·迪特卡 （Mike Ditka） 经营着一家餐厅，以牛排和排骨等“男人食物”为特色。
One's maleness is reassured by the food one eats. During the 1973 meat boycott, men were reported to observe the boycott when dining out with their wives or eating at home, but when they dined without their wives, they ate London Broil and other meats. When in 1955 Carolyn Steedman's mother "made a salad of grated vegetables for Christmas dinner," her husband walked out. 一个人的男性气质会因一个人吃的食物而得到保证。据报道，在1973年的肉类抵制运动中，男性在与妻子外出就餐或在家吃饭时会遵守抵制活动，但是当他们没有妻子用餐时，他们会吃伦敦烤肉和其他肉类。 1955年，当卡罗琳·斯蒂德曼（Carolyn Steedman）的母亲“为圣诞晚餐做了一份磨碎的蔬菜沙拉”时，她的丈夫走了出来。
Gender inequality/species inequality 性别不平等/物种不平等
The men . . . were better hunters than the women, but only because the women had found they could live quite well on foods other than meat. 男人们......她们比女性更善于狩猎，但这只是因为女性发现她们可以靠肉以外的食物过得很好。
-Alice Walker, The Temple of My Familiar ——爱丽丝·沃克（Alice Walker），《我熟悉的神庙》（The Temple of My Familiar）
What is it about meat that makes it a symbol and celebration of male dominance? In many ways, gender inequality is built into the species inequality that meat eating proclaims, because for most cultures obtaining meat was performed by men. Meat was a valuable economic commodity; those who controlled this commodity achieved power. If men were the hunters, then the control of this economic resource was in their hands. Women's status is inversely related to the importance of meat in nontechnological societies: 是什么让肉成为男性统治的象征和庆祝？在许多方面，性别不平等是建立在吃肉所宣告的物种不平等中，因为对于大多数文化来说，获得肉食是由男性完成的。肉类是一种有价值的经济商品;那些控制这种商品的人获得了权力。如果人是猎人，那么这种经济资源的控制权就掌握在他们手中。女性的地位与肉类在非技术社会中的重要性成反比：
The equation is simple: the more important meat is in their life, the greater relative dominance will the men command. . . . When meat becomes an important element within a more closely organized economic system so that there exist rules for its distribution, then men already begin to swing the levers of power. . . . Women's social standing is roughly equal to men's only when society itself is not formalized around roles for distributing meat. 这个等式很简单：肉在他们的生活中越重要，男人的相对主导地位就越大。当肉类成为组织更严密的经济体系中的重要元素，从而存在其分配规则时，人们就已经开始摆动权力的杠杆了。只有当社会本身没有围绕分配肉类的角色正式化时，女性的社会地位才与男性大致相同。
Peggy Sanday surveyed information on over a hundred nontechnological cultures and found a correlation between plant-based economies and women's power and animal-based economies and male power. "In societies dependent on animals, women are rarely depicted as the ultimate source of creative power." In addition, "When large animals are hunted, fathers are more distant, that is, they are not in frequent or regular proximity to infants." 佩吉·桑迪（Peggy Sanday）调查了一百多种非技术文化的信息，发现植物性经济与女性权力以及动物经济与男性权力之间存在相关性。“在依赖动物的社会中，女性很少被描绘成创造力的最终来源。此外，“当大型动物被猎杀时，父亲会更加疏远，也就是说，他们不经常或经常接近婴儿。
The Sexual Politics of Meat 肉类的性政治
Characteristics of economies dependent mainly on the processing of animals for food include: 主要依赖动物食品加工的经济特征包括：
sexual segregation in work activities, with women doing more work than men, but work that is less valued 工作活动中的性别隔离，女性比男性做更多的工作，但工作价值较低
women responsible for child care 负责照顾孩子的妇女
the worship of male gods 对男神的崇拜
patrilineality 父系
On the other hand, plant-based economies are more likely to be egalitarian. This is because women are and have been the gatherers of vegetable foods, and these are invaluable resources for a culture that is plant-based. In these cultures, men as well as women were dependent on women's activities. From this, women achieved autonomy and a degree of self-sufficiency. Yet, where women gather vegetable food and the diet is vegetarian, women do not discriminate as a consequence of distributing the staple. By providing a large proportion of the protein food of a society, women gain an essential economic and social role without abusing it. 另一方面，以植物为基础的经济更有可能是平等主义的。这是因为妇女过去和过去都是植物性食物的采集者，而这些都是以植物为基础的文化的宝贵资源。在这些文化中，男人和女人都依赖于女人的活动。由此，妇女获得了自主权和一定程度的自给自足。然而，在妇女采集蔬菜食物且饮食是素食的地方，妇女不会因为分发主食而受到歧视。通过提供社会中很大一部分蛋白质食物，妇女在不滥用蛋白质食物的情况下获得了重要的经济和社会作用。
Sanday summarizes one myth that links male power to control of meat: 桑迪总结了一个将男性权力与肉类控制联系起来的神话：
The Mundurucu believe that there was a time when women ruled and the sex roles were reversed, with the exception that women could not hunt. During that time women were the sexual aggressors and men were sexually submissive and did women's work. Women controlled the "sacred trumpets" (the symbols of power) and the men's houses. The trumpets contained the spirits of the ancestors who demanded ritual offerings of meat. Since women did not hunt and could not make these offerings, men were able to take the trumpets from them, thereby establishing male dominance. 蒙杜鲁库人认为，曾经有一段时间，女性统治，性别角色颠倒，但女性不能打猎。在那段时间里，女性是性侵犯者，男性在性方面顺从并从事女性的工作。妇女控制着“神圣的号角”（权力的象征）和男人的房子。喇叭里装着祖先的灵魂，他们要求祭祀肉食。由于女性不打猎，也无法提供这些祭品，因此男性能够从她们手中夺走号角，从而确立了男性的统治地位。
We might observe that the male role of hunter and distributer of meat has been transposed to the male role of eater of meat and conclude that this accounts for meat's role as symbol of male dominance. But there is much more than this to meat's role as symbol. 我们可以观察到，男性作为肉的猎人和分配者的角色已经转移到了吃肉者的男性角色，并得出结论，这解释了肉作为男性统治象征的角色。但肉类作为象征的作用远不止于此。
"Vegetable": Symbol of feminine passivity? “蔬菜”：女性被动的象征？
Both the words "men" and "meat" have undergone lexicographical narrowing. Originally generic terms, they are now closely associated with “男人”和“肉”这两个词都经历了词典的缩小。它们最初是通用术语，现在与
their specific referents. Meat no longer means all foods; the word man, we realize, no longer includes women. Meat represents the essence or principal part of something, according to the American Heritage Dictionary. Thus we have the "meat of the matter," "a meaty question." To "beef up" something is to improve it. Vegetable, on the other hand, represents the least desirable characteristics: suggesting or like a vegetable, as in passivity or dullness of existence, monotonous, inactive. Meat is something one enjoys or excels in, vegetable becomes representative of someone who does not enjoy anything: a person who leads a monotonous, passive, or merely physical existence. 他们的特定指称。肉类不再意味着所有食物;我们意识到，男人这个词不再包括女人。根据《美国传统词典》，肉代表某物的本质或主要部分。因此，我们有了“问题的实质”，“一个实质性的问题”。“加强”某事就是改进它。另一方面，蔬菜代表了最不受欢迎的特征：暗示或喜欢蔬菜，如存在的被动或沉闷，单调，不活跃。肉是一个人喜欢或擅长的东西，蔬菜成为什么都不喜欢的人的代表：一个过着单调、被动或仅仅是物质生活的人。
A complete reversal has occurred in the definition of the word vegetable. Whereas its original sense was to be lively, active, it is now viewed as dull, monotonous, passive. To vegetate is to lead a passive existence; just as to be feminine is to lead a passive existence. Once vegetables are viewed as women's food, then by association they become viewed as "feminine," passive. 蔬菜一词的定义发生了完全的逆转。虽然它最初的意义是活泼的、主动的，但现在它被视为沉闷的、单调的、被动的。植物人就是过着被动的生活;就像女性化就是过着被动的生活一样。一旦蔬菜被看作是女性的食物，那么通过联想，它们就会被视为“女性化的”，被动的。
Men's need to disassociate themselves from women's food (as in the myth in which the last Bushman flees in the direction opposite from women and their vegetable food) has been institutionalized in sexist attitudes toward vegetables and the use of the word vegetable to express criticism or disdain. Colloquially it is a synonym for a person severely brain-damaged or in a coma. In addition, vegetables are thought to have a tranquilizing, dulling, numbing effect on people who consume them, and so we can not possibly get strength from them. According to this perverse incarnation of BrillatSavarin's theory that you are what you eat, to eat a vegetable is to become a vegetable, and by extension, to become womanlike. 男人需要与女性的食物脱钩（就像最后一个布须曼人向与女性和他们的蔬菜食物相反的方向逃跑的神话一样）已经制度化为对蔬菜的性别歧视态度和使用蔬菜这个词来表达批评或蔑视。通俗地说，它是严重脑损伤或昏迷的人的同义词。此外，蔬菜被认为对食用它们的人具有镇静、迟钝、麻木的作用，因此我们不可能从中获得力量。根据 BrillatSavarin 的理论的这种反常化身，即你就是你吃的东西，吃蔬菜就是变成蔬菜，进而变得像女人一样。
Examples from the 1988 Presidential Campaign in which each candidate was belittled through equation with being a vegetable illustrates this patriarchal disdain for vegetables. Michael Dukakis was called "the Vegetable Plate Candidate. Northern Sun Merchandising offered T-shirts that asked: "George Bush: Vegetable or Noxious Weed?" One could opt for a shirt that featured a bottle of ketchup and a picture of Ronald Reagan with this slogan: "Nutrition Quiz: Which one is the vegetable?"36 (The 1984 Presidential Campaign concern over "Where's the Beef?" is considered in the following chapter.) 1988年总统竞选的例子中，每个候选人都被贬低为蔬菜，说明了这种父权制对蔬菜的蔑视。迈克尔·杜卡基斯（Michael Dukakis）被称为“蔬菜盘候选人”。 Northern Sun Merchandising 提供的 T 恤上写着：“乔治·布什：蔬菜还是有害杂草？人们可以选择一件衬衫，上面有一瓶番茄酱和罗纳德·里根的照片，上面写着这样的口号：“营养测验：哪一种是蔬菜？36 （1984年總統競選對「牛肉在哪裡？」的關注將在下一章中討論。
The word vegetable acts as a synonym for women's passivity because women are supposedly like plants. Hegel makes this clear: "The difference between men and women is like that between animals and plants. Men correspond to animals, while women correspond to plants because their development is more placid. From this viewpoint, both women and plants are seen as less developed and less evolved than men and animals. 蔬菜这个词是女性被动的同义词，因为据说女性就像植物一样。黑格尔说得很清楚：“男人和女人的区别就像动物和植物的区别一样。男人对应于动物，而女人对应于植物，因为他们的发育更加平静。 从这个角度来看，女性和植物都被认为不如男性和动物发达和进化。
The Sexual Politics of Meat 肉类的性政治
Consequently, women may eat plants, since each is placid; but active men need animal meat. 因此，妇女可以吃植物，因为每一种植物都是平静的;但活跃的男人需要动物肉。
Meat is a symbol of patriarchy 肉是父权制的象征
In her essay, "Deciphering a Meal," the noted anthropologist Mary Douglas suggests that the order in which we serve foods, and the foods we insist on being present at a meal, reflect a taxonomy of classification that mirrors and reinforces our larger culture. A meal is an amalgam of food dishes, each a constituent part of the whole, each with an assigned value. In addition, each dish is introduced in precise order. A meal does not begin with a dessert, nor end with soup. All is seen as leading up to and then coming down from the entrée that is meat. The pattern is evidence of stability. As Douglas explains, "The ordered system which is a meal represents all the ordered systems associated with it. Hence the strong arousal power of a threat to weaken or confuse that category. To remove meat is to threaten the structure of the larger patriarchal culture. 著名人类学家玛丽·道格拉斯（Mary Douglas）在她的文章《破译一顿饭》（Deciphering a Meal）中指出，我们提供食物的顺序，以及我们坚持在用餐时出现的食物，反映了一种分类法，反映了并强化了我们更大的文化。一顿饭是食物菜肴的混合体，每道菜都是整体的组成部分，每道菜都有指定的价值。此外，每道菜都按精确的顺序介绍。一顿饭不是从甜点开始的，也不是以汤结束的。一切都被看作是肉主菜的引出，然后从肉的主菜中下来。这种模式是稳定性的证据。正如 Douglas 所解释的那样，“作为一顿饭的有序系统代表了与之相关的所有有序系统。因此，威胁具有削弱或混淆该类别的强大唤醒力。 去除肉是威胁到更大的父权文化的结构。
Marabel Morgan, one expert on how women should accede to every male desire, reported in her Total Woman Cookbook that one must be careful about introducing foods that are seen as a threat: "I discovered that Charlie seemed threatened by certain foods. He was suspicious of my casseroles, thinking I had sneaked in some wheat germ or 'good-for-you' vegetables that he wouldn't like." 玛拉贝尔·摩根（Marabel Morgan）是一位研究女性应该如何满足男望的专家，她在她的《全面女性食谱》中报告说，人们必须小心引入被视为威胁的食物：“我发现查理似乎受到某些食物的威胁。他对我的砂锅菜持怀疑态度，以为我偷偷溜进了一些他不喜欢的小麦胚芽或'对你有益'的蔬菜。
Mary McCarthy's Birds of America provides a fictional illustration of the intimidating aspect to a man of a woman's refusal of meat. Miss Scott, a vegetarian, is invited to a NATO general's house for Thanksgiving. Her refusal of turkey angers the general. Not able to take this rejection seriously, as male dominance requires a continual recollection of itself on everyone's plate, the general loads her plate up with turkey and then ladles gravy over the potatoes as well as the meat, "thus contaminating her vegetable foods." McCarthy's description of his actions with the food mirrors the warlike customs associated with military battles. "He had seized the gravy boat like a weapon in hand-to-hand combat. No wonder they had made him a brigadier general-at least that mystery was solved." The general continues to behave in a bellicose fashion and after dinner proposes a toast in honor of an eighteen-year-old who has enlisted to fight in Vietnam. During the ensuing argument about war the general defends the bombing of Vietnam with the rhetorical question: "What's so sacred about a civilian?" This upsets 玛丽·麦卡锡（Mary McCarthy）的《美国鸟类》（Birds of America）虚构了一个女人拒绝吃肉对男人的恐吓。素食主义者斯科特小姐被邀请到一位北约将军的家里过感恩节。她对火鸡的拒绝激怒了将军。由于男性的主导地位需要在每个人的盘子里不断回忆自己，这位将军无法认真对待这种拒绝，她把火鸡装在盘子里，然后用勺子舀在土豆和肉上，“从而污染了她的蔬菜食物。麦卡锡对食物行为的描述反映了与军事战斗相关的好战习俗。“他在肉搏战中像武器一样抓住了肉汁船。难怪他们让他成为准将——至少这个谜团已经解开了。这位将军继续表现得好战，并在晚餐后提议敬酒，以纪念一名应征入伍在越南作战的十八岁少年。在随后的关于战争的争论中，将军用反问为轰炸越南辩护：“平民有什么神圣的？这让人心烦意乱
the hero, necessitating that the general's wife apologize for her husband's behavior: "Between you and me," she confides to him, "it kind of got under his skin to see that girl refusing to touch her food. I saw that right away." 主人公要求将军的妻子为她丈夫的行为道歉：“在你和我之间，”她向他吐露，“看到那个女孩拒绝碰她的食物，他有点伤心。我马上就看到了。
Male belligerence in this area is not limited to fictional military men. Men who batter women have often used the absence of meat as a pretext for violence against women. Women's failure to serve meat is not the cause of the violence against them. Controlling men use it, like anything else, as an excuse for their violence. Yet because "real" men eat meat, batterers have a cultural icon to draw upon as they deflect attention from their need to control. As one woman battered by her husband reported, "It would start off with him being angry over trivial little things, a trivial little thing like cheese instead of meat on a sandwich." Another woman stated, "A month ago he threw scalding water over me, leaving a scar on my right arm, all because I gave him a pie with potatoes and vegetables for his dinner, instead of fresh meat." 这一领域的男性好战不仅限于虚构的军人。殴打妇女的男人经常以没有肉为借口对妇女施暴。妇女不吃肉并不是对她们施暴的原因。控制欲强的男人像其他任何事情一样，用它作为他们暴力的借口。然而，由于“真正的”男人吃肉，施虐者有一个文化偶像可以借鉴，因为他们将注意力从控制的需求上转移开来。正如一位被丈夫殴打的妇女所报告的那样，“一开始他会因为一些琐碎的小事而生气，比如奶酪而不是三明治上的肉。 另一位女士说：“一个月前，他把滚烫的水泼在我身上，在我的右臂上留下了一道疤痕，这一切都是因为我给了他一个馅饼，里面有土豆和蔬菜作为晚餐，而不是新鲜的肉。
Men who become vegetarians and vegans challenge an essential part of the masculine role. They are opting for women's food. How dare they? Refusing meat means a man is effeminate, a "sissy," a "fruit." Indeed, in 1836, the response to the vegetarian regimen of that day, known as Grahamism, charged that "Emasculation is the first fruit of Grahamism." 成为素食主义者和纯素食主义者的男人挑战了男性角色的重要组成部分。他们选择女性的食物。他们怎么敢？拒绝吃肉意味着一个男人是女性化的，是“娘娘腔”，是“水果”。事实上，在1836年，对当时被称为格雷厄姆主义的素食养生法的回应指责说：“阉割是格雷厄姆主义的第一个果实。
Men who choose not to eat meat repudiate one of their masculine privileges. The New York Times explored this idea in an editorial on the masculine nature of meat eating. Instead of "the John Wayne type," epitome of the masculine meat eater, the new male hero is "Vulnerable" like Alan Alda, Mikhail Baryshnikov, and Phil Donahue. They might eat dead fishes and dead chickens, but not red meat. Alda and Donahue, among other men, have not only repudiated the macho role, but also macho food. According to the Times, "Believe me. The end of macho marks the end of the meat-andpotatoes man. We won't miss either. 选择不吃肉的男人否定了他们男性的特权之一。《纽约时报》在一篇关于吃肉的男性本质的社论中探讨了这个想法。新的男性英雄不是“约翰·韦恩类型”，即男性肉食者的缩影，而是像艾伦·阿尔达、米哈伊尔·巴里什尼科夫和菲尔·多纳休一样“脆弱”。他们可能会吃死鱼和死鸡，但不会吃红肉。阿尔达（Alda）和多纳休（Donahue）等人不仅拒绝了男子气概的角色，而且还拒绝了男子气概的食物。据《泰晤士报》报道，“相信我。男子气概的终结标志着肉和土豆男人的终结。 我们也不会错过。
CHAPTER 2
THE RAPE OF ANIMALS, THE BUTCHERING OF WOMEN 第二章 强奸动物，屠杀妇女
The first metaphor was animal. 第一个比喻是动物。
-John Berger, "Why Look at Animals?" ——约翰·伯杰（John Berger），“为什么要看动物？
He handled my breast as if he were making a meatball. 他抚摸着我的乳房，就好像他在做肉丸一样。
-Mary Gordon, Final Payments -玛丽·戈登（Mary Gordon），《最终付款》
One could not stand and watch [the slaughtering] very long without becoming philosophical, without beginning to deal in symbols and similes, and to hear the hog-squeal of the universe. 一个人不能站着看[屠杀]很久，而不变得哲学化，不开始处理符号和明喻，不听到宇宙的猪叫声。
-Upton Sinclair, The Jungle ——厄普顿·辛克莱，《丛林》
A healthy sexual being poses near her drink: she wears bikini panties only and luxuriates on a large chair with her head rested seductively on an elegant lace doily. Her inviting drink with a twist of lemon awaits on the table. Her eyes are closed; her facial expression beams pleasure, relaxation, enticement. She is touching her crotch in an attentive, masturbatory action. Anatomy of seduction: sex object, drink, inviting room, sexual activity. The formula is complete. But a woman does not beckon. A pig does. "Ursula Hamdress" appeared in Playboar, a magazine that calls itself "the pig farmer's Playboy."1 How does one explain the substitution of a nonhuman animal for a woman in this pornographic representation? Is she inviting someone to rape her or to eat her? (See Figure 1.) 一个健康的性人在她的饮料附近摆姿势：她只穿比基尼内裤，在一张大椅子上尽情享受，头诱人地靠在优雅的蕾丝上。她诱人的饮料和柠檬味在桌子上等着。她的眼睛是闭着的;她的面部表情散发着愉悦、放松和诱惑的光芒。她正在以一种专注的手淫动作抚摸她的胯部。诱惑剖析：性对象，饮料，邀请房间，性活动。公式已完成。但女人不会招手。一头猪会。“Ursula Hamdress”出现在Playboar杂志上，这本杂志自称是“养猪场的花花公子”。1 如何解释在这种色情表现中用非人类动物代替女人？她是在邀请别人强奸她或吃掉她吗？（请参阅图 1。
In 1987, I described Ursula Hamdress on a panel titled "Sexual Violence: Representation and Reality" at Princeton's Graduate Women's Studies Conference, "Feminism and Its Translations." In the same month, less than sixty miles away, three women were found chained in the basement of Gary Heidnik's house in Philadelphia. In the kitchen body parts of a woman were discovered in the oven, in a stewpot on the stove, and in the refrigerator. Her arms and legs had been fed to the other women held captive there. One of 1987年，我在普林斯顿大学研究生妇女研究会议（Graduate Women's Studies Conference）的“女权主义及其翻译”（Feminism and Its Translations）上，在题为“性暴力：表征与现实”（Sexual Violence： Representation and Reality）的小组讨论中描述了厄休拉·汉德雷斯（Ursula Hamdress）。同月，在不到六十英里远的地方，三名妇女被发现被锁在费城加里·海德尼克家的地下室里。在厨房里，在烤箱、炉子上的炖锅和冰箱里发现了一个女人的身体部位。她的胳膊和腿被喂给了被囚禁在那里的其他妇女。其中之一
Figure 1 "Ursula Hamdress" from Playboar. This copy appeared in The Beast: The Magazine That Bites Back, 10 (Summer 1981), pp. 18-19. It was photographed by animal advocate Jim Mason at the Iowa State Fair where it appeared as a "pinup." (More recent issues of Playboar have renamed "Ursula" "Taffy Lovely.") 图 1 Playboar 中的“Ursula Hamdress”。此副本刊登在《The Beast： The Magazine That Bites Back》第 10 期（1981 年夏季），第 18-19 页。动物倡导者吉姆·梅森（Jim Mason）在爱荷华州博览会上拍摄了它，在那里它以“pinup”的形式出现。（最近几期的Playboar已将“Ursula”更名为“Taffy Lovely”。
the survivors reported that during the time that she was chained, Heidnick repeatedly raped her. 幸存者报告说，在她被锁链锁住的那段时间里，海德尼克多次强奸她。
I hold that Ursula Hamdress and the women raped, butchered, and eaten under Heidnik's directions are linked by an overlap of cultural images of sexual violence against women and the fragmentation and dismemberment of nature and the body in Western culture. Of special concern will be the cultural representations of the butchering of animals because meat eating is the most frequent way in which we interact with animals. Butchering is the quintessential enabling act for meat eating. It enacts a literal dismemberment upon animals while proclaiming our intellectual and emotional separation from animals' desire to live. Butchering as a paradigm provides, as well, an entry for understanding exactly why a profusion of overlapping cultural images exists. 我认为，乌尔苏拉·哈姆德雷斯（Ursula Hamdress）和在海德尼克（Heidnik）的指导下被强奸、屠杀和吃掉的妇女，与西方文化中对妇女的性暴力以及自然和身体的分裂和肢解的文化形象的重叠联系在一起。 特别值得关注的是屠宰动物的文化表现，因为吃肉是我们与动物互动的最常见方式。屠宰是吃肉的典型赋能行为。它对动物进行了字面上的肢解，同时宣告了我们在智力和情感上与动物生存欲望的分离。屠宰作为一种范式，也为理解为什么存在大量重叠的文化形象提供了一个切入点。
The absent referent 缺席的所指对象
Through butchering, animals become absent referents. Animals in name and body are made absent as animals for meat to exist. Animals' lives precede 通过屠宰，动物成为缺席的参照物。动物在名字和身体上都不存在，因为肉是存在的动物。动物的生命先于生命
and enable the existence of meat. If animals are alive they cannot be meat. Thus a dead body replaces the live animal. Without animals there would be no meat eating, yet they are absent from the act of eating meat because they have been transformed into food. 并使肉的存在成为可能。如果动物是活的，它们就不可能是肉。因此，尸体取代了活体动物。没有动物就没有吃肉，但它们没有吃肉的行为，因为它们已经变成了食物。
Animals are made absent through language that renames dead bodies before consumers participate in eating them. Our culture further mystifies the term "meat" with gastronomic language, so we do not conjure dead, butchered animals, but cuisine. Language thus contributes even further to animals' absences. While the cultural meanings of meat and meat eating shift historically, one essential part of meat's meaning is static: One does not eat meat without the death of an animal. Live animals are thus the absent referents in the concept of meat. The absent referent permits us to forget about the animal as an independent entity; it also enables us to resist efforts to make animals present. 在消费者参与食用尸体之前，通过重新命名尸体的语言使动物缺席。我们的文化用美食语言进一步使“肉”一词神秘化，因此我们召唤的不是死去的、被屠宰的动物，而是美食。因此，语言进一步加剧了动物的缺席。虽然肉和吃肉的文化含义在历史上发生了变化，但肉含义的一个基本部分是静态的：没有动物的死亡，人们就不会吃肉。因此，活体动物是肉类概念中不存在的指涉物。缺席的指涉让我们忘记了动物作为一个独立的实体;它还使我们能够抵制让动物存在的努力。
There are actually three ways by which animals become absent referents. One is literally: as I have just argued, through meat eating they are literally absent because they are dead. Another is definitional: when we eat animals we change the way we talk about them, for instance, we no longer talk about baby animals but about veal or lamb. As we will see even more clearly in the next chapter, which examines language about eating animals, the word meat has an absent referent, the dead animals. The third way is metaphorical. Animals become metaphors for describing people's experiences. In this metaphorical sense, the meaning of the absent referent derives from its application or reference to something else. 实际上，动物通过三种方式成为缺席的参照物。一个是字面上的：正如我刚才所论述的，通过吃肉，它们实际上不存在，因为它们已经死了。另一个是定义：当我们吃动物时，我们改变了谈论它们的方式，例如，我们不再谈论小动物，而是谈论小牛肉或羊肉。正如我们将在下一章中更清楚地看到的那样，在下一章中，关于吃动物的语言，肉这个词有一个缺席的指代，死去的动物。第三种方式是隐喻的。动物成为描述人们经历的隐喻。在这种隐喻意义上，缺席所指的意义来自它对其他事物的应用或引用。
As the absent referent becomes metaphor, its meaning is lifted to a "higher" or more imaginative function than its own existence might merit or reveal. An example of this is when rape victims or battered women say, "I felt like a piece of meat." In this example, meat's meaning does not refer to itself but to how a woman victimized by male violence felt. That meat is functioning as an absent referent is evident when we push the meaning of the metaphor: one cannot truly feel like a piece of meat. Teresa de Lauretis comments: "No one can really see oneself as an inert object or a sightless body," and no one can really feel like a piece of meat because meat by definition is something violently deprived of all feeling. The use of the phrase "feeling like a piece of meat" occurs within a metaphoric system of language. 当缺席的指涉物成为隐喻时，它的意义被提升到一个“更高”或更富有想象力的功能，而不是它本身的存在可能值得或揭示的。这方面的一个例子是，当强奸受害者或受虐妇女说：“我觉得自己像一块肉。在这个例子中，肉的意义不是指它本身，而是指一个受男性暴力侵害的女人的感受。当我们推动这个比喻的含义时，肉作为一个缺席的指涉物发挥作用是显而易见的：一个人不能真正感觉自己是一块肉。特蕾莎·德·劳雷蒂斯（Teresa de Lauretis）评论说：“没有人能真正将自己视为惰性物体或失明的身体” ，也没有人能真正感觉自己像一块肉，因为根据定义，肉是被暴力剥夺了所有感觉的东西。“感觉像一块肉”这句话的使用发生在一个隐喻的语言系统中。
The animals have become absent referents, whose fate is transmuted into a metaphor for someone else's existence or fate. Metaphorically, the absent referent can be anything whose original meaning is undercut as it 动物们已经成为缺席的参照物，它们的命运被转化为对他人存在或命运的隐喻。打个比方，缺席的指称可以是任何原意被削弱的东西
The Sexual Politics of Meat 肉类的性政治
is absorbed into a different hierarchy of meaning; in this case the original meaning of animals' fates is absorbed into a human-centered hierarchy. Specifically in regard to rape victims and battered women, the death experience of animals acts to illustrate the lived experience of women. 被吸收到不同的意义层次中;在这种情况下，动物命运的原始含义被吸收到以人为中心的等级制度中。具体而言，对于强奸受害者和被殴打的妇女，动物的死亡经历可以说明妇女的生活经历。
The absent referent is both there and not there. It is there through inference, but its meaningfulness reflects only upon what it refers to because the originating, literal, experience that contributes the meaning is not there. We fail to accord this absent referent its own existence. 缺席的参照物既存在又不存在。它通过推理而存在，但它的意义只反映在它所指的内容上，因为贡献意义的原始的、字面上的经验并不存在。 我们没有赋予这个缺席的指称它自己的存在。
Women and animals: Overlapping but absent referents 女性和动物：重叠但不存在的指称
This chapter posits that a structure of overlapping but absent referents links violence against women and animals. Through the structure of the absent referent, patriarchal values become institutionalized. Just as dead bodies are absent from our language about meat, in descriptions of cultural violence women are also often the absent referent. Rape, in particular, carries such potent imagery that the term is transferred from the literal experience of women and applied metaphorically to other instances of violent devastation, such as the "rape" of the earth in ecological writings of the early 1970s. The experience of women thus becomes a vehicle for describing other oppressions. Women, upon whose bodies actual rape is most often committed, become the absent referent when the language of sexual violence is used metaphorically. These terms recall women's experiences but not women. 本章认为，一个重叠但不存在的指称结构将针对妇女和动物的暴力行为联系起来。通过缺席参照物的结构，父权制价值观变得制度化。正如我们关于肉的语言中没有尸体一样，在对文化暴力的描述中，女性也经常是缺席的指代。特别是强奸，带有如此强烈的意象，以至于这个词从女性的字面经验中转移出来，并隐喻地应用于其他暴力破坏的例子，例如1970年代初生态著作中对地球的“强奸”。因此，妇女的经历成为描述其他压迫的工具。妇女的身体最常被强奸，当性暴力的语言被隐喻性地使用时，她们就成了缺席的指涉物。这些术语让人想起女性的经历，但不是女性。
When I use the term "the rape of animals," the experience of women becomes a vehicle for explicating another being's oppression. Is this appropriate? Some terms are so powerfully specific to one group's oppression that their appropriation to others is potentially exploitative: for instance, using the "Holocaust" for anything but the genocide of European Jews and others by the Nazis. Rape has a different social context for women than for the other animals. So, too, does butchering for animals. Yet, feminists among others, appropriate the metaphor of butchering without acknowledging the originating oppression of animals that generates the power of the metaphor. Through the function of the absent referent, Western culture constantly renders the material reality of violence into controlled and controllable metaphors. 当我使用“强奸动物”这个词时，女性的经历成为解释另一个人受压迫的工具。这合适吗？有些术语对一个群体的压迫是如此有力地具体化，以至于它们对其他群体的挪用具有潜在的剥削性：例如，将“大屠杀”用于纳粹对欧洲犹太人和其他人的种族灭绝以外的任何事情。强奸对女性的社会背景与其他动物不同。屠宰动物也是如此。然而，女权主义者等人挪用了屠杀的隐喻，却没有承认对动物的原始压迫产生了隐喻的力量。通过缺席指涉的功能，西方文化不断将暴力的物质现实渲染成可控和可控的隐喻。
Sexual violence and meat eating, which appear to be discrete forms of violence, find a point of intersection in the absent referent. Cultural 性暴力和吃肉似乎是离散的暴力形式，但在缺席的指涉物中找到了交汇点。文化
images of sexual violence, and actual sexual violence, often rely on our knowledge of how animals are butchered and eaten. For example, Kathy Barry tells us of "maisons d'abattage (literal translation: houses of slaughter)" where six or seven girls each serve 80 to 120 customers a night. In addition, the bondage equipment of pornography-chains, cattle prods, nooses, dog collars, and ropes-suggests the control of animals. Thus, when women are victims of violence, the treatment of animals is recalled. 性暴力和实际性暴力的图像往往依赖于我们对动物如何被屠宰和食用的了解。例如，凯西·巴里（Kathy Barry）告诉我们“maisons d'abattage（直译：屠宰场）”，其中六七个女孩每晚为80至120名顾客提供服务。 此外，色情制品的束缚设备——锁链、牛杖、绞索、狗项圈和绳索——暗示了对动物的控制。因此，当妇女成为暴力的受害者时，人们会想起对动物的待遇。
Similarly, in images of animal slaughter, erotic overtones suggest that women are the absent referent. If animals are the absent referent in the phrase "the butchering of women," women are the absent referent in the phrase "the rape of animals." The impact of a seductive pig relies on an absent but imaginable, seductive, fleshy woman. Ursula Hamdress is both metaphor and joke; her jarring (or jocular) effect is based on the fact that we are all accustomed to seeing women depicted in such a way. Ursula's image refers to something that is absent: the human female body. The structure of the absent referent in patriarchal culture strengthens individual oppressions by always recalling other oppressed groups. 同样，在动物屠宰的图像中，色情的暗示表明女性是缺席的参照物。如果动物是“屠杀妇女”一词中缺席的指称，那么在“强奸动物”一词中，妇女就是缺席的指称。一头诱人的猪的影响力依赖于一个缺席但可以想象的、诱人的、肉感十足的女人。厄休拉·哈姆德雷斯（Ursula Hamdress）既是隐喻又是笑话;她不和谐（或开玩笑）的效果是基于这样一个事实，即我们都习惯于看到以这种方式描绘女性。乌尔苏拉的形象指的是一种不存在的东西：人类女性的身体。父权制文化中缺席参照物的结构总是通过回忆其他受压迫群体来加强个人压迫。
Because the structure of overlapping absent referents is so deeply rooted in Western culture, it inevitably implicates individuals. Our participation evolves as part of our general socialization to cultural patterns and viewpoints, thus we fail to see anything disturbing in the violence and domination that are an inextricable part of this structure. Consequently, women eat meat, work in slaughterhouses, at times treat other women as "meat" and men at times are victims of sexual violence. Moreover, because women as well as men participate in and benefit from the structure of the absent referent by eating meat, neither achieve the personal distance to perceive their implication in the structure, nor the originating oppression of animals that establishes the potency of the metaphor of butchering. 由于重叠缺席指称的结构在西方文化中根深蒂固，因此不可避免地牵涉到个人。我们的参与是作为我们文化模式和观点的一般社会化的一部分而演变的，因此我们看不到暴力和统治中任何令人不安的东西，而暴力和统治是这个结构不可分割的一部分。因此，妇女吃肉，在屠宰场工作，有时把其他妇女当作“肉”，男人有时是性暴力的受害者。此外，由于女性和男性都通过吃肉来参与缺席的指涉者的结构并从中受益，因此既没有达到个人距离来感知他们在结构中的含义，也没有建立屠宰隐喻效力的原始对动物的压迫。
The interaction between physical oppression and the dependence on metaphors that rely on the absent referent indicates that we distance ourselves from whatever is different by equating it with something we have already objectified. For instance, the demarcation between animals and people was invoked during the early modern period to emphasize social distancing. According to Keith Thomas, infants, youth, the poor, blacks, Irish, insane people, and women were considered beastlike: "Once perceived as beasts, people were liable to be treated accordingly. The ethic of human domination removed animals from the sphere of human concern. But it also 身体压迫和对依赖缺席所指的隐喻的依赖之间的相互作用表明，我们通过将其等同于我们已经客观化的东西来与任何不同的东西保持距离。例如，在近代早期，动物和人之间的分界线被援引来强调社会疏远。根据基思·托马斯（Keith Thomas）的说法，婴儿、青年、穷人、黑人、爱尔兰人、疯子和妇女都被认为是野兽：“一旦被视为野兽，人们就容易受到相应的对待。人类统治的伦理将动物从人类关注的领域中移除。但它也
The Sexual Politics of Meat 肉类的性政治
legitimized the ill-treatment of those humans who were in a supposedly animal condition."7 使那些被认为处于动物状态的人类的虐待合法化。7
Racism and the absent referent 种族主义和缺席的参照物
Through the structure of the absent referent, a dialectic of absence and presence of oppressed groups occurs. What is absent refers back to one oppressed group while defining another. This has theoretical implications for class and race as well as violence against women and animals. Whereas I want to focus on the overlapping oppressions of women and animals, further exploration of the function of the absent referent is needed, such as found in Marjorie Spiegel's The Dreaded Comparison: Human and Animal Slavery. Spiegel discusses the connection between racial oppression and animal oppression and in doing so demonstrates their overlapping relationship. 通过缺席所指的结构，发生了被压迫群体的缺席和存在的辩证法。缺席的是一个被压迫群体，而另一个群体则被剥夺了。这对阶级和种族以及针对妇女和动物的暴力具有理论意义。虽然我想关注对妇女和动物的重叠压迫，但需要进一步探索缺席指涉者的功能，例如玛乔丽·斯皮格尔（Marjorie Spiegel）的《可怕的比较：人类和动物的奴隶制》。斯皮格尔讨论了种族压迫和动物压迫之间的联系，并以此证明了它们的重叠关系。
The structure of the absent referent requires assistants who achieve the elimination of the animal, a form of alienated labor. Living, whole animals are the absent referents not only in meat eating but also in the fur trade. Of interest then is the connection between the oppression of animals through the fur trade and the oppression of blacks as slaves. Black historians suggest that one of the reasons black people rather than Native Americans were oppressed through the white Americans' institution of slavery is because of the slaughter of fur-bearing animals. As Vincent Harding describes it in There Is a River: The Black Struggle for Freedom in America: "One important early source of income for the Europeans in North America was the fur trade with the Indians, which enslavement of the latter would endanger." While the factors that caused the oppression of Native Americans and blacks is not reducible to this example, we do see in it the undergirding of interactive oppressions by the absent referent. We also see that in analyzing the oppression of human beings, the oppression of animals ought not to be ignored. However, the absent referent, because of its absence, prevents our experiencing connections between oppressed groups. 缺席参照物的结构需要助手来实现动物的消除，这是一种异化劳动的形式。活的、完整的动物不仅在肉食中，而且在毛皮贸易中都是缺席的参照物。因此，有趣的是通过毛皮贸易对动物的压迫与对黑人作为奴隶的压迫之间的联系。黑人历史学家认为，黑人而不是美洲原住民因美国白人的奴隶制制度而受到压迫的原因之一是因为对毛皮动物的屠杀。正如文森特·哈丁（Vincent Harding）在《有一条河：美国黑人争取自由的斗争》（There Is a River： The Black Fight for Freedom in America）一书中所描述的那样：“欧洲人在北美的一个重要早期收入来源是与印第安人的毛皮贸易，而对印第安人的奴役将危及这种贸易。虽然导致美洲原住民和黑人受压迫的因素不能归结为这个例子，但我们确实在其中看到缺席的参照物对互动压迫的支撑。我们还看到，在分析对人类的压迫时，对动物的压迫不应被忽视。然而，由于它的缺席，缺席的指涉物阻止了我们体验被压迫群体之间的联系。
When one becomes alert to the function of the absent referent and refuses to eat animals, the use of metaphors relying on animals' oppression can simultaneously criticize both that which the metaphor points to and that from which it is derived. For instance, when vegetarian and Civil Rights activist Dick Gregory compares the ghetto to the slaughterhouse he does so 当一个人对缺席的指涉者的功能变得警觉并拒绝吃动物时，使用依赖于动物压迫的隐喻可以同时批评隐喻所指向的事物和它所衍生的事物。例如，当素食主义者和民权活动家迪克·格雷戈里（Dick Gregory）将贫民窟比作屠宰场时，他就是这样做的
condemning both and suggesting the functioning of the absent referent in erasing responsibility for the horrors of each: 谴责两者，并建议缺席的参照物在消除对每个人的恐怖的责任方面发挥作用：
Animals and humans suffer and die alike. If you had to kill your own hog before you ate it, most likely you would not be able to do it. To hear the hog scream, to see the blood spill, to see the baby being taken away from its momma, and to see the look of death in the animal's eye would turn your stomach. So you get the man at the packing house to do the killing for you. In like manner, if the wealthy aristocrats who are perpetrating conditions in the ghetto actually heard the screams of ghetto suffering, or saw the slow death of hungry little kids, or witnessed the strangulation of manhood and dignity, they could not continue the killing. But the wealthy are protected from such horror. . . . If you can justify killing to eat meat, you can justify the conditions of the ghetto. I cannot justify either one. 动物和人类一样受苦和死亡。如果你在吃之前必须杀死自己的猪，很可能你做不到。听到猪的尖叫声，看到鲜血溢出，看到婴儿被从妈妈身边带走，看到动物眼中死亡的表情会让你反胃。所以你让包装厂的人为你杀人。同样，如果那些在贫民窟中肆虐的富有贵族真的听到了贫民窟苦难的尖叫声，或者目睹了饥饿的小孩的缓慢死亡，或者目睹了男子气概和尊严的扼杀，他们就不能继续杀戮了。但富人却受到保护，免受这种恐怖的伤害。如果你能为吃肉而杀戮辩护，你就可以证明贫民窟的条件是正当的。我无法为其中任何一个辩护。
Sexual violence and meat eating 性暴力和肉食
To rejoin the issue of the intertwined oppressions with which this chapter is primarily concerned, sexual violence and meat eating, and their point of intersection in the absent referent, it is instructive to consider incidents of male violence. Batterers, rapists, serial killers, and child sexual abusers have victimized animals. They do so for a variety of reasons: marital rapists may use a companion animal to intimidate, coerce, control, or violate a woman. Serial killers often initiate violence first against animals. The male students who killed their classmates in various communities in the 1990s often were hunters or known to have killed animals. Child sexual abusers often use threats and/or violence against companion animals to achieve compliance from their victims. Batterers harm or kill a companion animal as a warning to their partners that she could be next; as a way of further separating her from meaningful relationships; to demonstrate his power and her powerlessness. The threatened woman or child is the absent referent in pet murders. Within the symbolic order the fragmented referent no longer recalls itself but something else. Though this pattern of killing pets as a warning to an abused woman or child is derived from recent case studies of domestic violence, the story of a man's killing his 为了重新讨论本章主要关注的相互交织的压迫问题，性暴力和肉食，以及它们在缺席所指的交汇点，考虑男性暴力事件是很有启发性的。殴打者、强奸犯、连环杀手和儿童性虐待者使动物受害。 他们这样做的原因多种多样：婚内强奸犯可能会使用伴侣动物来恐吓、胁迫、控制或侵犯女性。连环杀手通常首先对动物发动暴力。1990年代在各个社区杀害同学的男学生通常是猎人或已知的杀害动物的人。儿童性虐待者经常对伴侣动物使用威胁和/或暴力来使受害者服从。施虐者伤害或杀死伴侣动物，以警告他们的伴侣她可能是下一个;作为进一步将她与有意义的关系分开的一种方式;以展示他的力量和她的无能为力。受威胁的妇女或儿童是宠物谋杀案中缺席的参照物。在符号秩序中，支离破碎的指涉者不再回忆自己，而是回忆其他东西。 虽然这种杀死宠物作为对受虐待妇女或儿童的警告的模式源自最近的家庭暴力案例研究，但一个男人杀死他的
The Sexual Politics of Meat 肉类的性政治
wife's pet instead of his wife can be found in an early twentieth-century short story. Susan Glaspell's "A Jury of Her Peers" exposes this function of the absent referent and the fact that a woman's peers, i.e., other women, recognize this function. 妻子的宠物而不是他的妻子可以在二十世纪初的短篇小说中找到。苏珊·格拉斯佩尔（Susan Glaspell）的《同龄人陪审团》（A Jury of Her Peers）揭露了缺席指涉者的这种功能，以及女性的同龄人（即其他女性）承认这一功能的事实。
Generally, however, the absent referent, because of its absence, prevents our experiencing connections between oppressed groups. Cultural images of butchering and sexual violence are so interpenetrated that animals act as the absent referent in radical feminist discourse. In this sense, radical feminist theory participates in the same set of representational structures it seeks to expose. We uphold the patriarchal structure of absent referents, appropriating the experience of animals to interpret our own violation. For instance, we learn of a woman who went to her doctor after being battered. The doctor told her her leg "was like a raw piece of meat hanging up in a butcher's window." Feminists translate this literal description into a metaphor for women's oppression. Andrea Dworkin states that pornography depicts woman as a "female piece of meat" and Gena Corea observes that "women in brothels can be used like animals in cages. Linda Lovelace claims that when presented to Xaviera Hollander for inspection, "Xaviera looked me over like a butcher inspecting a side of beef." When one film actress committed suicide, another described the dilemma she and other actresses encounter: "They treat us like meat." Of this statement Susan Griffin writes: "She means that men who hire them treat them as less than human, as matter without spirit." In each of these examples, feminists have used violence against animals as metaphor, literalizing and feminizing the metaphor. When one is matter without spirit, one is the raw material for exploitation and for metaphoric borrowing. 然而，一般来说，缺席的指涉物，因为它的缺席，阻止了我们体验被压迫群体之间的联系。屠杀和性暴力的文化形象是如此相互渗透，以至于动物在激进的女权主义话语中充当了缺席的参照物。从这个意义上说，激进的女权主义理论参与了它试图揭露的同一套表征结构。我们坚持缺席参照物的父权制结构，挪用动物的经验来解释我们自己的侵犯行为。例如，我们了解到一名妇女在被殴打后去看医生。医生告诉她，她的腿“就像一块生肉挂在屠夫的窗户上”。 女权主义者将这种字面描述转化为对女性压迫的隐喻。安德里亚·德沃金（Andrea Dworkin）指出，色情作品将女性描绘成“女性的肉块”，而吉娜·科里亚（Gena Corea）观察到，“妓院中的女性可以像笼子里的动物一样使用。 琳达·洛夫莱斯（Linda Lovelace）声称，当被带到泽维拉·霍兰德（Xaviera Hollander）进行检查时，“泽维拉（Xaviera）看着我，就像屠夫检查牛肉的一面一样。 当一位电影女演员自杀时，另一位女演员描述了她和其他女演员遇到的困境：“他们把我们当肉一样对待。苏珊·格里芬（Susan Griffin）写道：“她的意思是，雇用他们的人把他们看得比人还少，没有精神。 在这些例子中，女权主义者都使用对动物的暴力作为隐喻，将隐喻字面化和女性化。当一个人是没有精神的物质时，他就是剥削和隐喻借用的原材料。
Despite this dependence on the imagery of butchering, radical feminist discourse has failed to integrate the literal oppression of animals into our analysis of patriarchal culture or to acknowledge the strong historical alliance between feminism and vegetarianism. Whereas women may feel like pieces of meat, and be treated like pieces of meat-emotionally butchered and physically battered-animals actually are made into pieces of meat. In radical feminist theory, the use of these metaphors alternates between a positive figurative activity and a negative activity of occlusion, negation, and ommission in which the literal fate of the animal is elided. Could metaphor itself be the undergarment to the garb of oppression? 儘管這種依賴於屠殺的意象，激進的女權主義話語也未能將對動物的字面壓迫納入我們對父權文化的分析中，也未能承認女權主義和素食主義之間強大的歷史聯盟。虽然女性可能觉得自己像一块肉，被当作一块块肉——情感上的屠杀和身体上的殴打——但实际上动物被制成了肉块。在激进的女权主义理论中，这些隐喻的使用在积极的比喻活动和遮挡、否定和省略的消极活动之间交替出现，其中动物的字面命运被省略了。隐喻本身会不会是压迫外衣的内衣？
The cycle of objectification, fragmentation, and consumption 物化、碎片化和消费的循环
What we require is a theory that traces parallel trajectories: the common oppressions of women and animals, and the problems of metaphor and the absent referent. I propose a cycle of objectification, fragmentation, and consumption, which links butchering and sexual violence in our culture. Objectification permits an oppressor to view another being as an object. The oppressor then violates this being by object-like treatment: e.g., the rape of women that denies women freedom to say no, or the butchering of animals that converts animals from living breathing beings into dead objects. This process allows fragmentation, or brutal dismemberment, and finally consumption. While the occasional man may literally eat women, we all consume visual images of women all the time. Consumption is the fulfillment of oppression, the annihilation of will, of separate identity. So too with language: a subject first is viewed, or objectified, through metaphor. Through fragmentation the object is severed from its ontological meaning. Finally, consumed, it exists only through what it represents. The consumption of the referent reiterates its annihilation as a subject of importance in itself. 我们需要的是一种追踪平行轨迹的理论：女性和动物的共同压迫，以及隐喻和缺席指涉的问题。我提出了一个物化、碎片化和消费的循环，将我们文化中的屠杀和性暴力联系起来。客体化允许压迫者将另一个存在视为客体。然后，压迫者通过类似物体的处理来侵犯这种存在：例如，强奸妇女剥夺妇女说不的自由，或者屠杀动物，将动物从活生生的呼吸生物变成死物。这个过程允许碎片化，或残酷的肢解，最后被消耗。虽然偶尔的男人可能会吃掉女人，但我们都一直在消费女人的视觉形象。 消费是压迫的实现，意志的湮灭，独立身份的湮灭。语言也是如此：主体首先通过隐喻被观看或客体化。通过碎片化，客体与其本体论意义被割裂开来。最后，消费，它只通过它所代表的东西而存在。所指物的消费重申了它本身作为重要主题的湮灭。
Since this chapter addresses how patriarchal culture treats animals as well as women, the image of meat is an appropriate one to illustrate this trajectory of objectification, fragmentation, and consumption. The literal process of violently transforming living animals to dead consumable ones is emblematic of the conceptual process by which the referent point of meat eating is changed. Industrialized meat-eating cultures such as the United States and Great Britain exemplify the process by which live animals are removed from the idea of meat. The physical process of butchering an animal is recapitulated on a verbal level through words of objectification and fragmentation. 由于本章讨论了父权文化如何对待动物和女性，因此肉类的形象是说明这种物化、碎片化和消费轨迹的合适人选。将活体动物暴力转化为死去的可消耗动物的字面过程象征着概念过程，通过该过程，肉食的指涉点发生了变化。美国和英国等工业化的肉食文化就是将活体动物从肉食观念中移除的过程的例证。屠宰动物的物理过程通过客观化和碎片化的词语在语言层面上被概括。
Animals are rendered being-less not only by technology, but by innocuous phrases such as "food-producing unit," "protein harvester," "converting machine," "crops," and "biomachines." The meat-producing industry views an animal as consisting of "edible" and "inedible" parts, which must be separated so that the latter do not contaminate the former. An animal proceeds down a "disassembly line," losing body parts at every stop. This fragmentation not only dismembers the animal, it changes the way in which we conceptualize animals. Thus, in the first edition of The American Heritage Dictionary of the English Language, the definition of "lamb" was illustrated not by an image of Mary's little one but by an edible body divided into ribs, loin, shank, and leg. 动物不仅因技术而变得无所适从，而且因“食物生产单位”、“蛋白质收获机”、“转化机”、“农作物”和“生物机器”等无害的短语而变得无与伦比。肉类生产行业认为动物由“可食用”和“不可食用”部分组成，必须将它们分开，以免后者污染前者。动物沿着“拆卸线”前进，每到一站就会失去身体部位。这种碎片化不仅肢解了动物，还改变了我们对动物概念化的方式。因此，在《美国传统英语词典》的第一版中，“羔羊”的定义不是用玛丽的小家伙的形象来说明的，而是用一个可食用的身体来说明的，它分为肋骨、腰肉、小腿和腿。
The Sexual Politics of Meat 肉类的性政治
After being butchered, fragmented body parts are often renamed to obscure the fact that these were once animals. After death, cows become roast beef, steak, hamburger; pigs become pork, bacon, sausage. Since objects are possessions they cannot have possessions; thus, we say "leg of lamb" not a "lamb's leg," "chicken wings" not a "chicken's wings." We opt for less disquieting referent points not only by changing names from animals to meat, but also by cooking, seasoning, and covering the animals with sauces, disguising their original nature. 在被屠宰后，碎片化的身体部位经常被重新命名，以掩盖这些曾经是动物的事实。死后，奶牛变成烤牛肉、牛排、汉堡包;猪变成了猪肉、培根、香肠。既然物体是财产，他们就不可能有财产;因此，我们说“羊腿”不是“羊腿”，“鸡翅”不是“鸡翅”。我们选择不那么令人不安的指涉点，不仅将名称从动物改为肉类，而且还通过烹饪、调味和用酱汁覆盖动物，掩盖它们的原始性质。
Only then can consumption occur: actual consumption of the animal, now dead, and metaphorical consumption of the term "meat," so that it refers to food products alone rather than to the dead animal. In a patriarchal culture, meat is without its referent point. This is the way we want it, as William Hazlitt honestly admitted in 1826: "Animals that are made use of as food, should either be so small as to be imperceptible, or else we should . . . not leave the form standing to reproach us with our gluttony and cruelty. I hate to see a rabbit trussed, or a hare brought to the table in the form which it occupied while living. The dead animal is the point beyond the culturally presumed referent of meat. 只有这样，消费才会发生：实际消费已经死去的动物，以及“肉”一词的隐喻消费，因此它仅指食品而不是死去的动物。在父权制文化中，肉没有其指涉点。这就是我们想要的方式，正如威廉·黑兹利特（William Hazlitt）在1826年诚实地承认的那样：“被用作食物的动物，要么应该小到难以察觉，要么我们应该......不要让形式站着，用我们的暴食和残忍来责备我们。我讨厌看到一只兔子被拴住，或者一只野兔以它活着时的形式被带到桌子上。 死去的动物是超越文化上假定的肉类指代的重点。
Consuming meat metaphorically 隐喻性地食用肉类
Without its referent point of the slaughtered, bleeding, butchered animal, meat becomes a free-floating image. Meat is seen as a vehicle of meaning and not as inherently meaningful; the referent "animal" has been consumed. "Meat" becomes a term to express women's oppression, used equally by patriarchy and feminists, who say that women are "pieces of meat" Because of the absence of the actual referent, meat as metaphor is easily adaptable. While phrases such as "Where's the Beef?" seem diametrically opposed to the use of "meat" to convey oppression, "Where's the Beef?" confirms the fluidity of the absent referent while reinforcing the extremely specific, assaultive ways in which "meat" is used to refer to women. Part of making "beef" into "meat" is rendering it nonmale. When meat carries resonances of power, the power it evokes is male. Male genitalia and male sexuality are at times inferred when "meat" is discussed (curious locutions since uncastrated adult males are rarely eaten). "Meat" is made nonmale through violent dismemberment. As an image whose original meaning has been consumed and negated, "meat's" meaning is structured by its environment. 没有了被屠宰、流血、被屠宰的动物的参照点，肉就变成了一个自由漂浮的形象。肉被视为意义的载体，而不是固有的意义;所指的“动物”已被消耗。“肉”成为表达女性受压迫的术语，被父权制和女权主义者平等使用，他们说女性是“肉块”，因为没有实际的指称，肉作为隐喻很容易适应。虽然像“牛肉在哪里？”这样的短语似乎与使用“肉”来表达压迫截然相反，但“牛肉在哪里？”证实了缺席指称的流动性，同时强化了“肉”用来指代女性的极其具体、攻击性的方式。将“牛肉”变成“肉”的一部分是使其非男性化。当肉带有力量的共鸣时，它唤起的力量是男性的。当讨论“肉”时，有时会推断出男性生殖器和男性性行为（奇怪的语言，因为未阉割的成年男性很少被吃掉）。“肉”是通过暴力肢解而成为非男性的。作为一个意象，其原意已被消费和否定，其意义是由其环境构成的。
Meat has long been used in Western culture as a metaphor for women's oppression. The model for consuming a woman after raping her, as noted in the preface (page xxxvi), is the story of Zeus and Metis: "Zeus lusted after Metis the Titaness, who turned into many shapes to escape him until she was caught at last and got with child." When warned by a sibyl that if Metis conceived a second time Zeus would be deposed by the resulting offspring, Zeus swallowed Metis, who, he claimed, continued to give him counsel from inside his belly. Consumption appears to be the final stage of male sexual desire. Zeus verbally seduces Metis in order to devour her: "Having coaxed Metis to a couch with honeyed words, Zeus suddenly opened his mouth and swallowed her, and that was the end of Metis."22 An essential component of androcentric culture has been built upon these activities of Zeus: viewing the sexually desired object as consumable. But, we do not hear anything about dismemberment in the myth of Zeus's consumption of Metis. How exactly did Zeus fit her pregnant body, arms, shoulders, chest, womb, thighs, legs, and feet into his mouth in one gulp? The myth does not acknowledge how the absent referent becomes absent. 长期以来，肉在西方文化中一直被用作女性受压迫的隐喻。正如序言（第三十六页）所指出的，强女后吃掉她的模式是宙斯和梅蒂斯的故事：“宙斯对泰坦女神梅蒂斯产生了欲望，她变成了许多形状来逃避他，直到她最后被抓住并有了孩子。当一个西伯利亚人警告说，如果梅蒂斯第二次怀孕，宙斯将被由此产生的后代废黜时，宙斯吞下了梅蒂斯，他声称，梅蒂斯继续从他的肚子里给他建议。消费似乎是男性的最后阶段。宙斯为了吞噬她而口头勾引梅蒂斯：“宙斯用甜言蜜语将梅蒂斯哄到沙发上，突然张开嘴将她吞下，这就是梅蒂斯的结局。22 男性中心主义文化的一个基本组成部分是建立在宙斯的这些活动之上的：将望视为可消耗的对象。但是，在宙斯食用梅蒂斯的神话中，我们没有听到任何关于肢解的消息。宙斯究竟是如何一口将她怀孕的身体、手臂、肩膀、胸部、子宫、大腿、腿和脚放入嘴里的？这个神话不承认缺席的指涉者是如何变得缺席的。
Eliding fragmentation 消除碎片化
Paralleling the elided relationship between metaphor and referent is the unacknowledged role of fragmentation in eating flesh. Our minds move from objectified being to consumable food. The action of fragmentation, the killing, and the dividing is elided. Indeed, patriarchal culture surrounds actual butchering with silence. Geographically, slaughterhouses are cloistered. We do not see or hear what transpires there. Consequently, consumption appears to follow immediately upon objectification, for consumption itself has been objectified. Discussing the alliance of women and workers during a lively 1907 challenge to vivisection, Coral Lansbury offers this reminder, "It has been said that a visit to an abattoir would make a vegetarian of the most convinced carnivore among us" In "How to Build a Slaughterhouse," Richard Selzer observes that the knowledge that the slaughterhouse offers is knowledge we do not want to know: "Before it is done this field trip to a slaughterhouse will have become for me a descent into Hades, a vision of life that perhaps it would have been better never to know." We don't want to know about fragmentation because that is the process through which the live referent disappears. 与隐喻和指称之间被忽略的关系平行的是碎片化在吃肉中的作用。我们的思想从物化的存在转变为可消费的食物。分裂、杀戮和分裂的行动被省略了。事实上，父权制文化以沉默的方式围绕着实际的屠杀。从地理上看，屠宰场是与世隔绝的。我们看不到或听到那里发生了什么。 因此，消费似乎在客体化之后立即出现，因为消费本身已经被客体化了。在1907年对活体解剖的激烈挑战中，科勒尔·兰斯伯里（Coral Lansbury）讨论了妇女和工人的联盟，他提醒人们：“有人说，参观屠宰场会成为我们中间最有说服力的食肉动物的素食主义者” 在《如何建造屠宰场》一书中，理查德·塞尔泽（Richard Selzer）观察到，屠宰场提供的知识是我们不想知道的知识： “在完成之前，这次屠宰场的实地考察对我来说已经变成了进入阴间，一种也许永远不知道的生活愿景。” 我们不想知道碎片化，因为这是实时参照物消失的过程。
The Sexual Politics of Meat 肉类的性政治
Fragment #1: Implemental violence 片段#1：实施性暴力
Abandon self, all ye who enter here. Become component part, geared, meshed, timed, controlled. 所有进入这里的人，都要舍弃自己。成为组件，齿轮，啮合，定时，控制。
Hell . . . Hogs dangling, dancing along the convey, 300,350 an hour; Mary running running along the rickety platform to keep up, stamping, stamping the hides. To the shuddering drum of the skull crush machine, in the spectral vapor clouds, everyone the same motion all the hours through: Kryckszi lifting his cleaver, the one powerful stroke; long continuous arm swirl of the rippers, gut pullers.... 地狱。。。猪晃来晃去，在传送带上跳舞，每小时 300,350 头;玛丽沿着摇摇晃晃的平台奔跑，跟上，跺脚，踩着兽皮。在骷髅粉碎机颤抖的鼓声中，在幽灵蒸气云中，每个人在几个小时内都在做着同样的动作：Kryckszi举起他的切肉刀，一个有力的击打;开膛手、拉肠器的长连续手臂漩涡......
Geared, meshed: the kill room: knockers, shacklers, pritcheruppers, stickers, headers, rippers, leg breakers, breast and aitch sawyers, caul pullers, fell cutters, rumpers, splitters, vat dippers, skinners, gutters, pluckers. 齿轮，网状：杀戮室：敲门者、镣铐、枷锁、贴纸、头、开膛手、断腿者、乳房和艾奇锯子、填缝拉手、落下切割者、隆姆舞者、劈裂者、大桶浸泡者、剥皮者、排水沟、拔毛者。
-All through the jumble of buildings . . . of death, dismemberment and vanishing entire for harmless creatures meek and mild, frisky, wild—-Hell. -穿过杂乱无章的建筑物......死亡、肢解和消失，为无害的生物温顺、温和、活泼、狂野——地狱。
The institution of butchering is unique to human beings. All carnivorous animals kill and consume their prey themselves. They see and hear their victims before they eat them. There is no absent referent, only a dead one. Plutarch taunts his readers with this fact in his "Essay on Flesh Eating": If you believe yourselves to be meat eaters, "then, to begin with, kill yourself what you wish to eat-but do it yourself with your own natural weapons, without the use of butcher's knife, or axe, or club." Plutarch points out that people do not have bodies equipped for eating flesh from a carcass, "no curved beak, no sharp talons and claws, no pointed teeth.. We have no bodily agency for killing and dismembering the animals we eat; we require implements. 屠宰制度是人类独有的。所有食肉动物都会自己杀死并吃掉猎物。他们在吃掉受害者之前看到和听到他们。没有缺席的参照物，只有死去的参照物。普鲁塔克在他的《论吃肉的论文》中用这个事实嘲讽他的读者：如果你认为自己是肉食者，“那么，首先，你想吃什么就杀死自己——但要用你自己的天然武器来做，不要使用屠刀、斧头或棍棒。普鲁塔克指出，人们的身体没有吃尸体肉的能力，“没有弯曲的喙，没有锋利的爪子和爪子，没有尖尖的牙齿。 我们没有身体可以杀死和肢解我们吃的动物;我们需要工具。
The essence of butchering is to fragment the animal into pieces small enough for consumption. Implements are the simulated teeth that rip and claws that tear. Implements at the same time remove the referent; they bring about "the vanishing entire for harmless creatures." 屠宰的本质是将动物切成足够小的碎片以供食用。工具是撕裂的模拟牙齿和撕裂的爪子。实现同时删除所指对象;它们带来了“无害生物的整个消失”。
Hannah Arendt claims that violence always needs implements. Without implemental violence human beings could not eat meat. Violence is central to the act of slaughtering. Sharp knives are essential for rapidly rendering the anesthetized living animal into edible dead flesh. Knives are not so much distancing mechanisms in this case as enabling mechanisms. For farm 汉娜·阿伦特（Hannah Arendt）声称，暴力总是需要工具。 没有实施暴力，人类就不能吃肉。暴力是屠杀行为的核心。锋利的刀具对于快速将麻醉的活体动物变成可食用的死肉至关重要。在这种情况下，刀与其说是疏远机制，不如说是赋能机制。对于农场
slaughter some of the implements required include: hog scraper, iron hog and calf gambrel, stunning instrument, large cleaver, small cleaver, skinning knives, boning knives, hog hook, meat saw, steak knife, pickle pump, sticking knife, and meat grinder. Large slaughterhouses use over thirty-five different types of knives. Selzer notes that the men at a slaughterhouse "are synchronous as dancers and for the most part as silent. It is their knives that converse, gossip, press each other along." Implements used against animals are one of the first things destroyed after the overthrow of people in George Orwell's Animal Farm. 屠宰所需的一些工具包括：猪刮刀、铁猪和小牛犊、电击器、大切肉刀、小切肉刀、剥皮刀、剔骨刀、猪钩、肉锯、牛排刀、泡菜泵、粘刀和绞肉机。大型屠宰场使用超过 35 种不同类型的刀具。塞尔泽指出，屠宰场的男人“像舞者一样同步，而且大部分是沉默的。是他们的刀子交谈，八卦，互相压制。 用来对付动物的工具是乔治·奥威尔的《动物农场》中推翻人类后首先被摧毁的东西之一。
Fragment #2: The slaughterhouse 片段#2：屠宰场
[The slaughterhouse] carries out its business in secret and decides what you will see, hides from you what it chooses. [屠宰场]秘密地开展业务，并决定你将看到什么，向你隐瞒它选择的东西。
-Richard Selzer -理查德·塞尔泽
Generally, if we enter a slaughterhouse we do so through the writings of someone else who entered for us. Early in the century, Upton Sinclair entered the slaughterhouse for his readers. He seized the operations of the slaughterhouse as a metaphor for the fate of the worker in capitalism. Jurgis, the worker whose rising consciousness evolves in The Jungle, visits a slaughterhouse in the opening pages. A guide ushers him through the place and he experiences what "was like some horrible crime committed in a dungeon, all unseen and unheeded, buried out of sight and of memory."31 Hogs with their legs chained to a line that moves them forward hang upside down, squealing, grunting, wailing. The line moves them forward, their throats are slit, and then they vanish "with a splash into a huge vat of boiling water." Despite the businesslike aspect of the place, one "could not help thinking of the hogs; they were so innocent, they came so very trustingly; and they were so very human in their protests-and so perfectly within their rights!" 一般来说，如果我们进入屠宰场，我们会通过为我们进入的其他人的著作来进入屠宰场。本世纪初，厄普顿·辛克莱（Upton Sinclair）为他的读者进入了屠宰场。他抓住了屠宰场的运作，作为资本主义中工人命运的隐喻。尤吉斯，在《丛林》中意识不断上升的工人，在开篇参观了一家屠宰场。一位导游带领他穿过这个地方，他体验到了“就像在地牢里犯下的一些可怕的罪行，一切都看不见，不被注意，被埋在看不见和记忆中。31 猪的腿被拴在一条线上，使它们向前移动，倒挂着，尖叫，咕噜，哀嚎。这条线将他们向前移动，他们的喉咙被割开，然后他们消失了，“溅到一大桶沸水中”。尽管这个地方很有商业气息，但人们“不禁想起了猪;他们是如此天真，他们是如此信任地来到这里;他们在抗议中非常人性化，而且完全符合他们的权利！
Then came the dismemberment: the scraping of the skin, beheading, cutting of the breastbone, removal of the entrails. Jurgis marvels at the speed, the automation, the machinelike way in which each man dispatched his job, and he congratulates himself that he is not a hog. The next three hundred pages trace the rising of his consciousness so that he realizes that a hog is exactly what he is-"one of the packer's hogs. What they wanted from a hog was all the profits that could be got out of him; and that was what 然后是肢解：刮擦皮肤，斩首，切割胸骨，去除内脏。尤吉斯惊叹于每个人分配工作的速度、自动化和机器般的方式，他庆幸自己不是一头猪。接下來的三百頁描繪了他意識的上升，使他意識到一隻豬正是他——“驮工的豬之一。他们想从一头猪那里得到的是可以从他那里得到的所有利润;这就是
The Sexual Politics of Meat 肉类的性政治
they wanted from the working man, and also that was what they wanted from the public. What the hog thought of it and what he suffered, were not considered; and no more was it with labor and no more with the purchaser of meat." 他们想从工人那里得到，这也是他们想从公众那里得到的。猪对它的看法和他所遭受的痛苦，都没有被考虑在内;不再与劳动力有关，也不再与购买肉类的人有关。
In response to Sinclair's novel people could not help thinking of the hogs. The referent-those few initial pages describing butchering in a book of more than three hundred pages-overpowered the metaphor. Horrified by what they learned about meat production, people clamored for new laws, and for a short time, became, as humorist Finley Peter Dunne's "Mr. Dooley" described it, "viggytaryans." As Upton Sinclair bemoaned, "I aimed at the public's heart and by accident hit it in the stomach." Butchering failed as a metaphor for the fate of the worker in The Jungle because the novel carried too much information on how the animal was violently killed. To make the absent referent present-that is, describing exactly how an animal dies, kicking, screaming, and is fragmented-disables consumption and disables the power of metaphor. 作为对辛克莱小说的回应，人们不禁想到了猪。在一本三百多页的书中，描述屠杀的最初几页压倒了隐喻。人们被他们所学到的关于肉类生产的知识吓坏了，他们大声疾呼要制定新的法律，在很短的时间内，正如幽默家芬利·彼得·邓恩（Finley Peter Dunne）的“杜利先生”所描述的那样，他们变成了“viggytaryans”。 正如厄普顿·辛克莱（Upton Sinclair）哀叹的那样，“我瞄准了公众的心脏，不小心击中了它的肚子。 在《丛林》中，屠杀作为对工人命运的隐喻失败了，因为小说中关于动物如何被暴力杀害的信息太多了。让缺席的指称成为当下——也就是说，准确地描述动物是如何死亡、踢腿、尖叫和支离破碎的——会禁用消费并禁用隐喻的力量。
Fragment #3: The disassembly line as model 片段#3：作为模型的拆卸线
Those who are against Fascism without being against capitalism, who lament over the barbarism that comes out of barbarism, are like people who wish to eat their veal without slaughtering the calf. 那些反对法西斯主义而不反对资本主义的人，那些哀叹野蛮产生的野蛮的人，就像那些希望吃小牛肉而不宰杀小牛的人一样。
-Bertolt Brecht, "Writing the Truth: Five Difficulties"35 ——贝托尔特·布莱希特（Bertolt Brecht），《书写真理：五个困难》35
Using the slaughterhouse as trope for treatment of the worker in a modern capitalist society did not end with Upton Sinclair. Bertolt Brecht's Saint Joan of the Stockyards employs butchering imagery throughout the play to depict the inhumanity of large-scale capitalists like the "meat king" Pierpont Mauler. This capitalist does to his employees what he does to the steers; he is a "butcher of men." With the activities of the slaughterhouse as the backdrop, phrases such as "cut-throat prices" and "it's no skin off my back" act as resonant puns invoking the fate of animals to bemoan the fate of the worker. Appropriately, the choice of the trope of the slaughterhouse for the dehumanization of the worker by capitalism rings with historical verity. 在现代资本主义社会中，使用屠宰场作为对待工人的比喻并没有在厄普顿·辛克莱身上结束。贝托尔特·布莱希特（Bertolt Brecht）的《畜牧场的圣贞德》（Saint Joan of the Stockyards）在整部剧中采用了屠宰的意象，描绘了像“肉王”皮尔庞特·莫勒（Pierpont Mauler）这样的大型资本家的不人道行为。这个资本家对他的雇员所做的就像他对舵手所做的那样;他是“人的屠夫”。以屠宰场的活动为背景，“残酷的价格”和“我的背上没有皮肤”等短语充当了共鸣的双关语，唤起了动物的命运来哀叹工人的命运。 恰如其分地，选择屠宰场的比喻来描述资本主义对工人的非人化，是符合历史真相的。
The division of labor on the assembly lines owes its inception to Henry Ford's visit to the disassembly line of the Chicago slaughterhouses. Ford credited the idea of the assembly line to the fragmented activities of animal slaughtering: "The idea came in a general way from the overhead trolley that the Chicago packers use in dressing beef." One book on meat production 装配线上的分工始于亨利·福特（Henry Ford）对芝加哥屠宰场拆解线的访问。福特将流水线的想法归功于动物屠宰的零散活动：“这个想法通常来自芝加哥包装工用来调味牛肉的高架手推车。 一本关于肉类生产的书
(financed by a meat-packing company) describes the process: "The slaughtered animals, suspended head downward from a moving chain, or conveyor, pass from workman to workman, each of whom performs some particular step in the process." The authors proudly add: "So efficient has this procedure proved to be that it has been adopted by many other industries, as for example in the assembling of automobiles. Although Ford reversed the outcome of the process of slaughtering in that a product is created rather than fragmented on the assembly line, he contributed at the same time to the larger fragmentation of the individual's work and productivity. The dismemberment of the human body is not so much a construct of modern capitalism as modern capitalism is a construct built on dismemberment and fragmentation. （由一家肉类包装公司资助）描述了这一过程：“被屠宰的动物头朝下悬挂在移动的链条或传送带上，从一个工人传递到另一个工人，每个人都在这个过程中执行一些特定的步骤。作者自豪地补充道：“事实证明，这种程序是如此有效，以至于它已被许多其他行业采用，例如在汽车组装中。 尽管福特扭转了屠宰过程的结果，即产品是在装配线上创造而不是碎片化，但他同时也为个人工作和生产力的更大碎片化做出了贡献。人体的肢解与其说是现代资本主义的建构，不如说是建立在肢解和分裂之上的建构。
One of the basic things that must happen on the disassembly line of a slaughterhouse is that the animal must be treated as an inert object, not as a living, breathing, being. Similarly the worker on the assembly line becomes treated as an inert, unthinking object, whose creative, bodily, emotional needs are ignored. For those people who work in the disassembly line of slaughterhouses, they, more than anyone, must accept on a grand scale the double annihilation of self: they are not only going to have to deny themselves, but they are going to have to accept the cultural absent referencing of animals as well. They must view the living animal as the meat that everyone outside the slaughterhouse accepts it as, while the animal is still alive. Thus they must be alienated from their own bodies and animals' bodies as well. Which may account for the fact that the "turnover rate among slaughterhouse workers is the highest of any occupation in the country." 在屠宰场的拆卸线上必须发生的基本事情之一是，必须将动物视为惰性物体，而不是活生生的、会呼吸的生物。同样，流水线上的工人也被视为一个惰性的、没有思想的物体，他们的创造性、身体和情感需求被忽视了。对于那些在屠宰场拆解线上工作的人来说，他们比任何人都更必须大规模地接受自我的双重毁灭：他们不仅要否定自己，而且要接受文化上对动物的缺席。他们必须将活着的动物视为屠宰场外的每个人都接受的肉，而动物还活着。因此，他们必须与自己的身体和动物的身体疏远。 这可能解释了“屠宰场工人的流动率是该国所有职业中最高的”这一事实。
The introduction of the assembly line in the auto industry had a quick and unsettling effect on the workers. Standardization of work and separation from the final product became fundamental to the laborers' experience. The result was to increase worker's alienation from the product they produced. Automation severed workers from a sense of accomplishment through the fragmentation of their jobs. In Labor and Monopoly Capital: The Degradation of Work in the Twentieth Century, Harry Braverman explains the initial results of the introduction of the assembly line, "Craftsmanship gave way to a repeated detail operation, and wage rates were standardized at uniform levels." Working men left Ford in large numbers after the introduction of the assembly line. Braverman observes: "In this initial reaction to the assembly line we see the natural revulsion of the worker against the new kind of work. Ford dismembered the meaning of work, introducing productivity without the sense of being productive. Fragmentation of the human body in 装配线在汽车工业中的引入对工人产生了迅速而令人不安的影响。工作的标准化和与最终产品的分离成为工人体验的基础。 其结果是增加了工人对他们生产的产品的疏远。自动化通过工作的碎片化切断了工人的成就感。在《劳动与垄断资本：二十世纪工作的退化》一书中，哈里·布雷弗曼（Harry Braverman）解释了引入流水线的初步结果，“手工艺让位于重复的细节操作，工资率在统一的水平上标准化。在引入装配线后，大量工人离开了福特。布雷弗曼说：“在对流水线的最初反应中，我们看到了工人对新工作的自然厌恶。 福特肢解了工作的意义，引入了生产力，却没有生产力的感觉。人体碎片化
The Sexual Politics of Meat 肉类的性政治
late capitalism allows the dismembered part to represent the whole. Because the slaughterhouse model is not evident to assembly line workers, they do not realize that as whole beings they too have experienced the impact of the structure of the absent referent in a patriarchal culture. 晚期资本主义允许被肢解的部分代表整体。因为屠宰场的模式对流水线工人来说并不明显，他们没有意识到，作为一个整体，他们也经历了父权制文化中缺席参照物结构的影响。
Fragment #4: The rape of animals 片段#4：强奸动物
"Chickens fly in on the table with knife and fork in their thighs," begging to be eaten. “鸡飞到桌子上，大腿上插着刀叉，”乞求被吃掉。
-Nineteenth-century Swedish ballad writer on the plenitude of meat in the United States -十九世纪瑞典民谣作家，论述美国 肉类的丰富性
"He would tie me up and force me to have intercourse with our family dog . . . He would get on top of me, holding the dog, and he would like hump the dog, while the dog had its penis inside me"45 In this description of rape, the dog as well as the woman is being raped. Most rapes do not include animals, yet the phrases used by rape victims when describing their feelings suggest that animals' fate in meat eating is the immediate touchstone for their own experience. When women say that they feel like a piece of meat after being raped, are they saying there is a connection between being entered against one's will and being eaten? One woman reported: "He really made me feel like a piece of meat, like a receptacle. My husband had told me that all a girl was a servant who could not think, a receptacle, a piece of meat." “他会把我绑起来，强迫我和我们家的狗发生性关系。他会趴在我身上，抱着狗，他想把狗驼起来，而狗的阴茎在我体内“45 在这种强奸的描述中，狗和女人都被强奸了。大多数强奸案不包括动物，但强奸受害者在描述他们的感受时使用的短语表明，动物在吃肉方面的命运是他们自己经历的直接试金石。当女性说她们在被强奸后感觉自己像一块肉时，她们是在说违背自己的意愿进入和被吃掉之间有联系吗？一位女士说：“他真的让我觉得自己像一块肉，像一个容器。我丈夫告诉我，一个女孩子都是一个不会思考的仆人，一个容器，一块肉。
In Portnoy's Complaint, Philip Roth conveys how meat becomes a receptacle for male sexuality when Portnoy masturbates in it: “Come, Big Boy, Come' screamed the maddened piece of liver that, in my own insanity, I bought one afternoon at a butcher shop and, believe it or not, violated behind a billboard." Unless the receptacle is Portnoy's piece of meat, a sexual object is not literally consumed. Why then this doubleness? What connects being a receptacle and being a piece of meat, being entered and being eaten? After all, being raped/violated/entered does not approximate being eaten. So why then does it feel that way? Or rather, why is it so easily described as feeling that way Because, if you are a piece of meat, you are subject to a knife, to implemental violence. 在《波特诺伊的控诉》中，菲利普·罗斯（Philip Roth）传达了当波特诺伊在肉中自慰时，肉是如何成为男性的容器的：“来吧，大男孩，来吧”，在我自己的精神错乱中，我在一个下午在一家肉店买了一块发疯的肝脏，信不信由你，在广告牌后面侵犯了它。 除非容器是波特诺伊的一块肉，否则性对象不会被真正消费。那么为什么会有这种双重性呢？是什么将容器和一块肉联系起来，被进入和被吃掉？毕竟，被强奸/侵犯/进入并不近似于被吃掉。那么为什么会有这种感觉呢？或者更确切地说，为什么它很容易被描述为这种感觉 ，因为，如果你是一块肉，你就会受到刀子的伤害，受到实施暴力的影响。
Rape, too, is implemental violence in which the penis is the implement of violation. You are held down by a male body as the fork holds a piece of meat so that the knife may cut into it. In addition, just as the slaughterhouse treats animals and its workers as inert, unthinking, unfeeling objects, so too in rape 强奸也是一种实施性暴力，其中阴茎是侵犯的手段。你被一个男性的身体压住，因为叉子拿着一块肉，这样刀就可以切进去。此外，正如屠宰场将动物及其工人视为惰性、不思考、无情的对象一样，强奸也是如此
are women treated as inert objects, with no attention paid to their feelings or needs. Consequently they feel like pieces of meat. Correspondingly, female animals are forcibly impregnated, a reproductive slavery that is required to insure plentiful supplies of meat and cow's milk. To feel like a piece of meat is to be treated like an inert object when one is (or was) in fact a living, feeling being. 女性是否被视为惰性物体，不关注她们的感受或需求。因此，它们感觉像一块肉。相应地，雌性动物被强迫怀孕，这是一种生殖奴役，需要确保充足的肉类和牛奶供应。 感觉像一块肉，当一个人实际上是（或曾经）是一个活生生的、有感觉的存在时，就被当作一个惰性的物体来对待。
The meat metaphors rape victims choose to describe their experience suggest that rape is parallel and related to consumption, consumption both of images of women and of literal, animal flesh. Rape victims' repeated use of the word "hamburger" to describe the result of penetration, violation, being prepared for market, implies how unpleasurable being a piece of meat is. The other animals have been penetrated, violated, prepared for market against their will. Yet, overlapping cultural metaphors structure these experiences as though they were willed by women and animals. 强奸受害者选择用肉来描述他们的经历，这表明强奸是平行的，与消费有关，既消费女性形象，也消费字面上的动物肉。强奸受害者反复使用“汉堡包”一词来形容插入、侵犯、准备上市的结果，暗示了一块肉是多么令人不快。其他动物被渗透、侵犯、违背其意愿准备上市。然而，重叠的文化隐喻构建了这些体验，就好像它们是女性和动物的意志一样。
To justify meat eating, we refer to animals' wanting to die, desiring to become meat. In Samuel Butler's Erewhon, meat is forbidden unless it comes from animals who died "a natural death." Resultingly, "it was found that animals were continually dying natural deaths under more or less suspicious circumstances. . . . It was astonishing how some of these unfortunate animals would scent out a butcher's knife if there was one within a mile of them, and run right up against it if the butcher did not get it out of their way in time."49 One of the mythologies of a rapist culture is that women not only ask for rape, they also enjoy it; that they are continually seeking out the butcher's knife. Similarly, advertisements and popular culture tell us that animals like Charlie the Tuna and Al Capp's Shmoo wish to be eaten. The implication is that women and animals willingly participate in the process that renders them absent. 为了证明吃肉的合理性，我们指的是动物想死，想变成肉。在塞缪尔·巴特勒（Samuel Butler）的《埃雷洪》（Erewhon）中，肉类是被禁止的，除非它来自“自然死亡”的动物。结果，“人们发现，在或多或少可疑的情况下，动物不断自然死亡。令人惊讶的是，如果距离它们一英里以内有一把屠刀，这些不幸的动物中的一些会嗅出屠刀的气味，如果屠夫没有及时把它弄开，就会直接冲上去。49 强奸犯文化的一个神话是，妇女不仅要求强奸，而且她们也享受强奸;他们不断寻找屠刀。同样，广告和流行文化告诉我们，像金枪鱼查理和阿尔卡普的Shmoo这样的动物希望被吃掉。言下之意是，妇女和动物心甘情愿地参与到使她们缺席的过程中。
In Total Joy, Marabel Morgan unites women and animals through the use of the metaphor of hamburger. Morgan fosters her own Shmoo syndrome in advising women to consider themselves like hamburger in serving their husbands' needs: "but like hamburger you may have to prepare yourself in a variety of different ways now and then." Her sentence structure-"like hamburger you may"-implies that hamburger prepares itself in a variety of ways, and so must you. But hamburger, long before arriving in the kitchen of the total woman, has been denied all agency and can do no preparing. "You," woman/ wife, refers to and stands in for hamburger. Women stand in relationship to the "total woman" as they do to "hamburger," as something that is objectified, without agency, that must be prepared, reshaped, acculturated to be made consumable in a patriarchal world. Though the referent is absent, 在《Total Joy》中，Marabel Morgan通过使用汉堡包的隐喻将女性和动物结合在一起。摩根（Morgan）建议女性在满足丈夫的需求时将自己视为汉堡包：“但就像汉堡包一样，您可能必须时不时地以各种不同的方式做好准备。 她的句子结构——“就像汉堡包一样”——暗示汉堡包以各种方式准备自己，你也必须这样做。但是汉堡包，早在到达完全女人的厨房之前，就被剥夺了所有的代理权，无法做任何准备。“你”，女人/妻子，指的是汉堡包，并代表汉堡包。女性与“完全女性”的关系就像她们与“汉堡包”的关系一样，是被物化的东西，没有能动性，必须准备、重塑、适应才能在父权制世界中成为消费品。虽然所指对象不存在，
The Sexual Politics of Meat 肉类的性政治
women cannot escape recognizing themselves in it. And just as animals do not desire to be eaten, Morgan's sentence structure subverts her attempt to convince women that they do. 女性无法逃避在其中认出自己。就像动物不想被吃掉一样，摩根的句子结构颠覆了她试图说服女性被吃掉的尝试。
How does one turn a resistant, kicking, fearful subject into pieces of meat? To be converted from subject into object requires anesthetizing. G. J. Barker-Benfield tells us of a nineteenth-century medical man who came to the assistance of a man who wished to have sex with his wife. The physician arrived at the residence of the couple two or three times a week, "to etherize the poor wife." The anesthetizing of animals as a prelude to butchering reminds us of this doctor's complicity in marital rape. What cannot easily be done to a fully awake and struggling body can be accomplished with an anesthetized one, as we have learned with the development of "rape drugs" like GHB, rohypnol, and ketamine. 如何把一个抗拒、踢腿、恐惧的对象变成肉块？要从主体转化为客体，需要麻醉。G. J. Barker-Benfield告诉我们，一位19世纪的医生帮助了一个希望与妻子发生性关系的男人。医生每周到这对夫妇的住所两三次，“让可怜的妻子得到治疗”。 对动物进行麻醉是屠宰的前奏，这让我们想起了这位医生在婚内强奸中的同谋。对一个完全清醒和挣扎的身体来说，不能轻易做的事情可以通过麻醉的身体来完成，正如我们在开发 GHB、rohypnol 和氯胺酮等“强奸药物”时所学到的那样。
Anesthetization is an essential practice in butchering. A seduced animal results in a more economical operation, safer and better working conditions for the butcher, and, quite simply, produces higher quality meat. Animals' muscular tissue contains sufficient glycogen to produce a preservative, lactic acid, after death. But this glycogen can be used up by physical and nervous tension before death. Thus, a seduction routine to calm the victim, and medical intervention to anesthetize the victim, act as the prelude to butchering. Excited, frightened, and overheated animals will not bleed fully, and their dead flesh will be pink or fiery, making them "unattractive carcasses." 53 "Eat My Fear," a fiberglass cow created for New York City's Cowparade 2000 by filmmaker David Lynch, was barred from participation: a reminder that consumers desire desensitization, too. 麻醉是屠宰中必不可少的做法。 被诱惑的动物可以为屠夫带来更经济的操作、更安全、更好的工作条件，而且很简单，可以生产出更高质量的肉。动物的肌肉组织含有足够的糖原，可以在死后产生防腐剂乳酸。但这种糖原可以在死前被身体和神经紧张消耗掉。因此，使受害者平静下来的诱惑程序和麻醉受害者的医疗干预是屠杀的前奏。兴奋、受惊和过热的动物不会完全流血，它们的尸体会呈粉红色或火热，使它们成为“没有吸引力的尸体”。53 电影制片人大卫·林奇（David Lynch）为2000年纽约市的Cowparade 2000创作的玻璃纤维奶牛“吃掉我的恐惧”（Eat My Fear）被禁止参加：这提醒消费者也希望脱敏。
The seduction of "meat-producing animals" begins with tranquilizers, which are either injected into the bodies or inserted into the animals' feed. With a minimum of excitement and discomfort, the animals must then be immobilized. Immobilization may occur by mechanical, chemical, or electrical methods. The goal is not to kill the animals outright-as Arabella informs Jude in Thomas Hardy's Jude the Obscure-but to stun them and initiate bleeding while the heart continues to beat, helping to push the blood out. 对“产肉动物”的诱惑始于镇静剂，镇静剂要么被注射到体内，要么入动物的饲料中。在尽量减少兴奋和不适的情况下，必须固定动物。可以通过机械、化学或电气方法进行固定。目标不是像阿拉贝拉在托马斯·哈代（Thomas Hardy）的《晦涩的裘德》（Jude the Obscure）中告诉裘德的那样，直接杀死这些动物，而是在心脏继续跳动的同时击晕它们并开始出血，帮助将血液排出。
Curiously, as the animals move closer to the actual act of slaughter, the descriptions of the meat industry use language that implies the animals are willing their own actions. The more immobilized the animals become the more likely the words describing the slaughtering process will refer to them as though they were mobile, so their movements appear entirely their own: "emerging," facing in the same direction, and "sliding." The concept 奇怪的是，当动物越来越接近实际的屠宰行为时，对肉类行业的描述使用的语言暗示动物愿意自己的行为。动物越是静止不动，描述屠宰过程的词语就越有可能把它们称为移动的动物，所以它们的动作看起来完全是自己的：“出现”，面向同一方向，“滑动”。 概念
of seduction has prevailed; animals appear to be active and willing agents in the "rape" of their lives. 诱惑占了上风;动物似乎是他们生活中“强奸”的积极和自愿的代理人。
Fragment #5: Jack the Ripper 片段#5：开膛手杰克
I had always been fond of her in the most innocent, asexual way. It was as if her body was always entirely hidden behind her radiant mind, the modesty of her behavior, and her taste in dress. She had never offered me the slightest chink through which to view the glow of her nakedness. And now suddenly the butcher knife of fear had slit her open. She was as open to me as the carcass of a heifer slit down the middle and hanging on a hook. There we were . . . and suddenly I felt a violent desire to make love to her. Or to be more exact, a violent desire to rape her. 我一直以最天真、最无性的方式喜欢她。就好像她的身体总是完全隐藏在她光芒四射的心灵、举止的谦虚和衣着品味的背后。她从来没有给我丝毫的缝隙，让我透过缝隙看到她赤裸的光芒。突然间，恐惧的屠刀把她切开了。她对我敞开心扉，就像一头小母牛的尸体从中间切开，挂在钩子上一样。我们在那里......突然间，我有一种强烈的欲望，想和她做爱。或者更准确地说，是强奸她的强烈欲望。
-Milan Kundera, The Book of Laughter and Forgetting ——米兰·昆德拉《笑与忘之 书》
The overlap of categories of violated women and butchered animals is illustrated by the response to Jack the Ripper, who killed eight women in 1888. At the heart of his male violence was not murder alone, but sexual mutilation and possession by the removal of the uterus. He displayed skill in handling his implement of butchering; as the police surgeon concluded, he was "someone very handy with the knife." In addition, he displayed knowledge of women's bodies by his precise butchering of specific body parts. "Indeed the principal objective of the murderer seems to have been evisceration of the body after the victim had been strangled and had her throat cut. When the murderer had enough time, the uterus and other internal organs were removed, and the women's insides were often strewn about. For instance, after Katharine Eddowes was murdered, her left kidney and her uterus were missing. 1888年，开膛手杰克（Jack the Ripper）杀死了八名妇女，这说明了被侵犯的妇女和被屠宰的动物类别的重叠。他的男性暴力的核心不仅仅是谋杀，而是通过切除子宫进行性残害和占有。他展示了处理屠宰工具的技巧;正如警察外科医生总结的那样，他是“一个非常得心应手的人”。 此外，他还通过对特定身体部位的精确屠宰来展示对女性身体的了解。“事实上，凶手的主要目标似乎是在受害者被勒死并被割喉后将尸体内脏取出。当凶手有足够的时间时，子宫和其他内脏器官被切除，女性的内脏经常散落一地。 例如，凯瑟琳·埃德维斯（Katharine Eddowes）被谋杀后，她的左肾和子宫都丢失了。
The image of butchered animals haunted those who investigated the crimes. Women's fate became that traditionally reserved for animals. First, women were disemboweled by Jack the Ripper in such a fashion that it allowed for but one comparison, as the police surgeon reported: "She was ripped open just as you see a dead calf at a butcher's shop." After viewing one victim whose small intestine and parts of the stomach were lying above her right shoulder and part of the stomach over her left shoulder, a young policeman could not eat meat. "My food sickened me. The sight of a butcher shop nauseated me. The absent referent of meat suddenly became present when the objects were butchered women. 被屠宰的动物的形象困扰着那些调查犯罪的人。妇女的命运变成了传统上为动物保留的命运。首先，开膛手杰克将女性开膛破肚，以至于只能进行一次比较，正如警察外科医生所报告的那样：“她被撕开，就像你在肉店看到一头死去的小牛一样。 一名年轻警察看到一名受害者的小肠和部分胃位于右肩上方，部分胃位于左肩上方，无法吃肉。“我的食物让我感到恶心。肉店的景象让我感到恶心。 当物体被屠宰的女人时，肉的缺席突然出现。
The Sexual Politics of Meat 肉类的性政治
Secondly, Jack the Ripper's demonstrated skill with the implement of butchering, the knife, led the authorities to suspect the killer was either a butcher, hunter, slaughterman, or properly qualified surgeon. According to the police report, "seventy-six butchers and slaughterers have been visited and the characters of the men employed enquired into." 其次，开膛手杰克在屠宰工具（刀）方面表现出的技能，导致当局怀疑凶手要么是屠夫、猎人、屠宰者，要么是合格的外科医生。根据警方的报告，“已经访问了76名屠夫和屠宰者，并调查了受雇人员的性格。
Thirdly, one of the motives proposed for Jack the Ripper's interest in the uterus demonstrates that women felt they were being treated like animals in terms of medical experimentation: it was rumored that an American was paying twenty pounds a womb for medical research. Jack the Ripper was thought to be supplying him. Lastly, one London minister, the Reverend S. Barnett, proposed that public slaughterhouses be removed because seeing them tends "to brutalise a thickly crowded population, and to debase the children." 第三，开膛手杰克对子宫感兴趣的动机之一表明，女性觉得她们在医学实验方面被当作动物对待：有传言说，一个美国人为医学研究支付了二十英镑一个子宫。开膛手杰克被认为是在供应他。 最後，倫敦的一位牧師S·巴尼特（Reverend S. Barnett）建議拆除公共屠宰場，因為看到公共屠宰場往往會「殘酷地摧毀擠人口，並貶低兒童的面覺」。
Fragment #6: The butchering of women 片段#6：屠杀妇女
Now I get coarse when the abstract nouns start flashing. 现在，当抽象名词开始闪烁时，我变得粗糙。
I go out to the kitchen to talk cabbages and habits. 我去厨房谈论卷心菜和习惯。
I try hard to remember to watch what people do. 我努力记住观察人们的所作所为。
Yes, keep your eyes on the hands, let the voice go buzzing. 是的，把你的眼睛放在手上，让声音嗡嗡作响。
Economy is the bone, politics is the flesh, watch who they beat and who they eat 经济是骨头，政治是肉体，看他们打败谁，吃谁
—Marge Piercy, "In the men's room(s)"63 ——玛姬·皮尔西（Marge Piercy），《在男士的房间里》（In the men's room（s））63
Animals' fate in butchering is exploited in the oppression of women, and it is invoked by feminists concerned with stopping women's oppression. While animals are the absent objects, their fate is continually summoned through the metaphor of butchering. Butchering is that which creates or causes one's existence as meat; metaphorical "butchering" silently invokes the violent act of animal slaughter while reinforcing raped women's sense of themselves as "pieces of meat." Andrea Dworkin observes that "the favorite conceit of male culture is that experience can be fractured, literally its bones split, and that one can examine the splinters as if they were not part of the bone, or the bone as if it were not part of the body." (We dwell on the T-bone steak or the drumstick as if it were not part of a body.) Dworkin's dissection of the body of culture resounds with meaning when we consider the concept of animals' 动物在屠宰中的命运在对女性的压迫中被利用，它被关注阻止女性压迫的女权主义者所援引。虽然动物是缺席的对象，但它们的命运通过屠宰的隐喻不断被召唤。屠宰是创造或导致一个人作为肉存在的东西;隐喻性的“屠宰”无声地唤起了动物屠杀的暴力行为，同时强化了被强奸妇女将自己视为“肉块”的感觉。安德里亚·德沃金（Andrea Dworkin）观察到，“男性文化最喜欢的自负是，经验可以被打破，从字面上看，它的骨头会分裂，人们可以检查碎片，就好像它们不是骨头的一部分，或者骨头好像它不是身体的一部分。（我们专注于T骨牛排或鸡腿，就好像它不是身体的一部分一样。德沃金对文化主体的剖析，当我们考虑动物的概念时，就会产生有意义的回响。
status as absent referent: "Everything is split apart: intellect from feeling and/or imagination; act from consequence; symbol from reality; mind from body. Some part substitutes for the whole and the whole is sacrificed to the part." Dworkin's metaphorical description of patriarchal culture depends on the reader's knowledge that animals are butchered in this way. 作为缺席指称的地位：“一切都被分开了：智力与感觉和/或想象力;从后果出发;来自现实的象征;心灵来自身体。一些部分取代了整体，而整体则牺牲了部分。 德沃金对父权文化的隐喻性描述取决于读者对动物以这种方式被屠杀的认识。
Images of butchering suffuse patriarchal culture. A steakhouse in New Jersey was called "Adam's Rib." Who do they think they were eating? The Hustler, prior to its incarnation as a pornographic magazine, was a Cleveland restaurant whose menu presented a woman's buttocks on the cover and proclaimed, "We serve the best meat in town!" Who? A woman is shown being ground up in a meat grinder as Hustler magazine proclaims: "Last All Meat Issue." Women's buttocks are stamped as "Choice Cuts" on an album cover entitled "Choice Cuts (Pure Food and Drug Act)." When asked about their sexual fantasies, many men describe "pornographic scenes of disembodied, faceless, impersonal body parts: breasts, legs, vaginas, buttocks." Meat for the average consumer has been reduced to exactly that: faceless body parts, breasts, legs, udders, buttocks. Frank Perdue plays with images of sexual butchering in a poster encouraging chicken consumption: "Are you a breast man or a leg man?" 屠杀的形象充斥着父权文化。新泽西州的一家牛排馆被称为“亚当的肋骨”。他们认为自己在吃谁？《骗子》（The Hustler）在成为色情杂志之前，是一家克利夫兰餐厅，其菜单在封面上展示了一个女人的臀部，并宣称：“我们提供城里最好的肉！谁？一名妇女在绞肉机中被碾碎，正如《骗子》杂志所宣称的那样：“最后一期所有肉类问题。女性的臀部在名为“Choice Cuts （Pure Food and Drug Act）”的专辑封面上印有“Choice Cuts”的印章。当被问及他们的性幻想时，许多男人描述了“无形的、没有面孔的、没有人情味的身体部位的色情场景：乳房、腿、阴道、臀部。 对于普通消费者来说，肉类已经减少到完全如此：不露面的身体部位、乳房、腿、乳房、臀部。弗兰克·珀杜（Frank Perdue）在一张鼓励食用鸡肉的海报中玩弄了性屠宰的图像：“你是胸男还是腿男？
A popular poster in the butcher shops of the Haymarket section of Boston depicted a woman's body sectioned off as though she were a slaughtered animal, with her separate body parts identified. In response to such an image, dramatists Dario Fo and Franca Rame scripted this narrative: 在波士顿干草市场区的肉店里，一张很受欢迎的海报描绘了一个女人的身体被切开，就好像她是一只被屠宰的动物一样，并确定了她单独的身体部位。为了回应这样的形象，剧作家达里奥·福（Dario Fo）和弗兰卡·拉梅（Franca Rame）编写了这样的叙述：
There was a drawing of a naked lady all divided up into different sections. You know . . . like those posters in the butcher's shop of a cow? And all the erogenous zones were painted these incredible colours. For instance, the rump was painted shocking pink. (Does a bump and grind and laughs.) Then this part here (Putting her hands on her back just below her neck) . . . butchers call it chuck. It was purple. And the fillet . . . (Briefly diverted) What about the price of fillet nowadays eh? Terrible! Well anyway, it was orange. 有一幅裸体女士的画，全部分为不同的部分。你知道的。。。就像肉店里的那些牛海报一样？所有的性感区都被涂上了这些令人难以置信的颜色。例如，臀部被涂成令人震惊的粉红色。（做一个颠簸和磨蹭和笑。然后是这部分（把她的手放在脖子下方的背上）......屠夫称它为夹头。它是紫色的。还有鱼片......（短暂转移）现在鱼片的价格怎么样了？可怕！好吧，无论如何，它是橙色的。
Norma Benney in "All of One Flesh: The Rights of Animals" describes the centerfold of a music magazine that "showed a naked woman, spreadeagled and chained on an operating table in a butcher's shop surrounded by hanging animal carcasses and butchers' knives and cleavers while a man in a red, rubber, butcher's apron prepared to divide her with an electric saw." In this context, colloquial expressions such as "piece of ass," "I'm a breast 诺玛·本尼（Norma Benney）在《All of One Flesh： The Rights of Animals》一书中描述了一本音乐杂志的中心，“展示了一个裸体女人，她被摊开并被锁在肉店的手术台上，周围是悬挂的动物尸体和屠夫的刀和切肉刀，而一个穿着红色橡胶屠夫围裙的男人准备用电锯将她分开。 在这种情况下，口语表达，如“一块屁股”、“我是乳房”
The Sexual Politics of Meat 肉类的性政治
man," and "I'm a thigh man" reveal their assaultive origins. (Although men may be called "stud" and "hunk," these terms only reconfirm the fluidity of the absent referent, and reinforce the extremely specific, assaultive ways in which "meat" is used to refer to women. Men possess themselves as "meat," women are possessed.) 男人“和”我是大腿男人“揭示了他们的攻击性起源。（虽然男人可能被称为“种马”和“猛男”，但这些术语只是再次确认了缺席指称的流动性，并强化了“肉”用来指代女性的极其具体、攻击性的方式。男人把自己当成“肉”占有，女人被占有。
These examples suggest a paradigm of metaphorical sexual butchering of which the essential components are: 这些例子表明了一种隐喻性屠杀的范式，其基本组成部分是：
the knife, real or metaphorical, as the chosen implement (in pornography the camera lens takes the place of the knife, committing implemental violence) 刀，无论是真实的还是隐喻的，作为所选择的工具（在色情作品中，相机镜头取代了刀，实施暴力）
the aggressor seeking to control/consume/defile the body of the victim 试图控制/消耗/玷污受害者尸体的侵略者
the fetishism of body parts 身体部位的恋物癖
meat eating provides the image of butchered animals 吃肉提供了被屠宰动物的形象
Metaphoric sexual butchering recurs in literature and movies extolling images of butchered women. We find the rape and subsequent butchering of a woman in the Hebrew Bible book of Judges. A Levite allows his concubine to be savagely raped by strangers: "They raped her and tortured her all night until the morning." She falls down at the doorway of the house where the Levite is staying. He puts her on his donkey -we do not know if she is dead or alive-and takes her to his house. "He took the knife and he seized his concubine. He cut her, limb by limb, into twelve pieces, and sent her throughout all the territory of Israel." Similarly, in D. H. Lawrence's "The Woman Who Rode Away" a New Woman rides into a situation where she is to be sacrificed to the sun by a group of men in a cave. Lawrence's language evokes both literal and sexual consumption. Kate Millet offers an acute analysis of this tale: "This is a formula for sexual cannibalism: substitute the knife for the penis and penetration, the cave for a womb, and for a bed, a place of execution-and you provide a murder whereby one acquires one's victim's power."70 隐喻性的性屠杀在文学和电影中反复出现，颂扬被屠杀的妇女的形象。我们在希伯来圣经士师记中发现了强奸和随后屠杀一名妇女的记载。一个利未人允许他的妃子被陌生人野蛮地强奸：“他们强奸了她，整夜折磨她，直到早上。 她跌倒在利未人住的房子门口。他把她放在驴子上——我们不知道她是死是活——然后把她带到他家。“他拿起刀，抓住了他的妃子。他把她一根一根地砍成十二块，打发她到以色列全地去。 同样，在D.H.劳伦斯（D. H. Lawrence）的《骑马的女人》（The Woman Who Rode Away）中，一个新女人骑车进入一个境地，她将在一个山洞里被一群男人献给太阳。劳伦斯的语言唤起了文字和性的消费。凯特·米勒（Kate Millet）对这个故事进行了敏锐的分析：“这是性自相残杀的公式：用刀代替阴茎和插入，用洞穴代替子宫，用床代替床，用处决的地方代替——你提供了一种谋杀，一个人借此获得了受害者的力量。70
Sexual butchering is a basic component of male pornographic sexuality. The infamous "snuff movies," so-named for the snuffing out of a woman's life in the last few minutes of the movie, celebrate women's butchering as a sexual act: 性屠杀是男性色情性行为的基本组成部分。臭名昭著的“鼻烟电影”，因在电影的最后几分钟扼杀了一个女人的生命而得名，将女性的屠杀作为一种性行为来庆祝：
A pretty young blond woman who appears to be a production assistant tells the director how sexually aroused she was by the stabbing [of a 一个漂亮的年轻金发女人，她似乎是一名制片助理，她告诉导演，她被刺伤时是多么的性唤起。
pregnant woman] finale. The attractive director asks her if she would like to go to bed with him and act out her fantasies. They start fumbling around in bed until she realizes that the crew is still filming. She protests and tries to get up. The director picks up a dagger that is lying on the bed and says, "Bitch, now you're going to get what you want." What happens next goes beyond the realm of language. He butchers her slowly, deeply, and thoroughly. The observer's gut revulsion is overwhelming at the amount of blood, chopped-up fingers, flying arms, sawed-off legs, and yet more blood oozing like a river out of her mouth before she dies. But the climax is still at hand. In a moment of undiluted evil, he cuts open her abdomen and brandishes her very insides high above his head in a scream of orgasmic conquest. 孕妇]结局。这位迷人的导演问她是否愿意和他一起上床并实现她的幻想。他们开始在床上摸索，直到她意识到剧组仍在拍摄。她抗议并试图站起来。导演拿起躺在床上的一把匕首说：“婊子，现在你会得到你想要的。接下来发生的事情超出了语言的范畴。他慢慢地、深深地、彻底地屠杀了她。观察者的直觉厌恶是压倒性的，因为她的血量、被砍断的手指、飞舞的手臂、被锯掉的腿，以及在她死前像河流一样从嘴里渗出的更多鲜血。但高潮还在眼前。在未稀释的邪恶时刻，他切开了她的腹部，并在高潮征服的尖叫声中将她的内脏高高举过头顶。
"Snuff" movies are the apotheosis of metaphoric sexual butchering, embodying all the necessary components: the dagger as implement, the female victim, the defiling of the body and the fetishism of female parts. In the absence of an actual victim, snuff exists as a reminder of what happens to animals all the time. “鼻烟”电影是隐喻性屠杀的典范，体现了所有必要的组成部分：作为工具的匕首、女性受害者、身体的玷污和女性部位的恋物癖。在没有实际受害者的情况下，鼻烟的存在是为了提醒人们动物一直在发生的事情。
In constructing stories about violence against women, feminists have drawn on the same set of cultural images as their oppressors. Feminist critics perceive the violence inherent in representations that collapse sexuality and consumption and have titled this nexus "carnivorous arrogance" (Simone de Beauvoir), "gynocidal gluttony" (Mary Daly), "sexual cannibalism" (Kate Millet), "psychic cannibalism" (Andrea Dworkin), "metaphysical cannibalism" (Ti-Grace Atkinson); racism as it intersects with sexism has been defined by bell hooks in distinctions based on meat eating: "The truth is-in sexist America, where women are objectified extensions of male ego, black women have been labeled hamburger and white women prime rib.,.72 These feminist theorists take us to the intersection of the oppression of women and the oppression of animals and then do an immediate about-face, seizing the function of the absent referent only to forward women's issues, not animals', and so reflecting a patriarchal structure. Dealing in symbols and similes that express humiliation, objectification, and violation is an understandable attempt to impose order on a violently fragmented female sexual reality. When we use meat and butchering as metaphors for women's oppression, we express our own hog-squeal of the universe while silencing the primal hog-squeal of Ursula Hamdress herself. 在构建关于暴力侵害妇女的故事时，女权主义者借鉴了与压迫者相同的文化形象。女权主义批评家认为，性与消费的崩溃表现中固有的暴力，并将这种关系命名为“肉食性傲慢”（西蒙娜·德·波伏娃）、“女性杀戮暴食”（玛丽·戴利）、“性食人”（凯特·米勒）、“精神自相残杀”（安德里亚·德沃金）、“形而上学食人”（蒂-格蕾丝·阿特金森）;种族主义与性别歧视相交，在基于肉食的区别中被钟钩定义：“事实是——在性别歧视的美国，女性是男性自我的物化延伸，黑人女性被贴上汉堡包的标签，白人女性被贴上了肋骨的标签.72这些女权主义理论家把我们带到了对女性的压迫和对动物的压迫的交叉点，然后立即进行了一次大转弯， 抓住缺席者的功能只是为了推进妇女的问题，而不是动物的问题，从而反映了父权制结构。处理表达羞辱、物化和侵犯的符号和明喻是一种可以理解的尝试，试图将秩序强加给暴力支离破碎的女性性现实。当我们用肉和屠宰来隐喻女性的压迫时，我们表达了自己对宇宙的猪尖叫，同时压制了乌苏拉·哈姆德雷斯本人的原始猪尖叫。
When radical feminists talk as if cultural exchanges with animals are literally true in relationship to women, they invoke and borrow what is 当激进的女权主义者谈论与动物的文化交流在与女性的关系中是真实的时，他们援引和借用了什么
The Sexual Politics of Meat 肉类的性政治
actually done to animals. It could be argued that the use of these metaphors is as exploitative as the posing of Ursula Hamdress: an anonymous pig somewhere was dressed, posed, and photographed. Was she sedated to keep that pose or was she, perhaps, dead? Radical feminist theory participates linguistically in exploiting and denying the absent referent by not including in their vision Ursula Hamdress's fate. They butcher the animal/woman cultural exchanges represented in the operation of the absent referent and then address themselves solely to women, thus capitulating to the absent referent, part of the same construct they wish to change. 实际上对动物做了。可以说，这些隐喻的使用与乌苏拉·哈姆德雷斯（Ursula Hamdress）的姿势一样具有剥削性：在某个地方，一头匿名的猪被打扮，摆姿势和拍照。她是被镇静以保持这个姿势，还是她可能已经死了？激进的女权主义理论在语言上参与利用和否认缺席的指涉者，在他们的视野中没有包括乌尔苏拉·汉德雷斯的命运。他们屠杀了缺席的指涉者所代表的动物/女性文化交流，然后只针对女性，从而向缺席的指涉者投降，这是他们希望改变的同一结构的一部分。
What is absent from much feminist theory that relies on metaphors of animals' oppression for illuminating women's experience is the reality behind the metaphor. Feminist theorists' use of language should describe and challenge oppression by recognizing the extent to which these oppressions are culturally analogous and interdependent. 许多女权主义理论依靠动物受压迫的隐喻来阐明女性的经历，而缺乏的是隐喻背后的现实。女权主义理论家对语言的使用应该通过认识到这些压迫在文化上相似和相互依存的程度来描述和挑战压迫。
So, too, should animal advocates be wary of language that uses rape metaphorically to describe what happens to animals, without basing their analysis on a recognition of the social context of rape for women in our culture. Metaphoric borrowing that depends on violation yet fails to protest the originating violence does not acknowledge interlocking oppressions. Our goal is to resist the violence that separates matter from spirit, to eliminate the structure that creates absent referents. 因此，动物倡导者也应该警惕那些使用强奸来隐喻性地描述动物遭遇的语言，而不是将他们的分析建立在承认我们文化中女性强奸的社会背景之上。隐喻借用依赖于侵犯，但未能抗议起源的暴力，不承认环环相扣的压迫。我們的目標是抵制將物質與精神分離的暴力，消除創造缺席指涉物的結構。
It is tempting to think that all that has been discussed in this chapter are words, ideas, "abstract nouns," how images work: that there is no flesh and no kitchen. But there is fragmented flesh and there are kitchens in which it is found. Animals may be an absent referent point in discourse but this need not continue. What if we heeded Marge Piercy's response to abstract nouns; let's go into the kitchen and consider not only "who they beat" but "who [we] eat"? In incorporating the fate of animals we would encounter these issues: the relationship between imperialism and meat eating in imposing a "white" diet of meat eating on the dietary folkways of people of color; the ecological implications of what I consider to be the fourth stage of meat eating - the eating of institutionalized, factory-farmed animals (after stages of (1) practically no meat eating, (2) eating meat of free animals, and (3) eating meat of domesticated animals); the meaning of our dependence on female animals for "feminized protein" such as milk and eggs; issues of racism and classism that arise as we consider the role of the industrialized countries in determining what "first class" protein is-all of which are a part of the sexual politics of meat. 人们很容易认为，本章所讨论的只是词语、思想、“抽象名词”，以及图像是如何运作的：没有肉体，也没有厨房。但是有碎裂的肉，也有发现它的厨房。动物可能是话语中一个缺席的指涉点，但这不需要继续下去。如果我们听从玛吉·皮尔西（Marge Piercy）对抽象名词的回应会怎样？让我们走进厨房，不仅要考虑“他们打败了谁”，还要考虑“我们吃了谁”？在纳入动物的命运时，我们会遇到这些问题：帝国主义与肉食之间的关系，将肉食的“白人”饮食强加于有色人种的饮食习惯;我认为是肉食的第四阶段的生态影响——食用制度化的工厂化养殖动物（在（1）几乎不吃肉，（2）吃自由动物的肉，（3）吃驯养动物的肉之后）;我们依赖雌性动物获取“女性化蛋白质”（如牛奶和鸡蛋）的意义;当我们考虑工业化国家在确定什么是“一等”蛋白质方面的作用时，出现了种族主义和阶级主义问题——所有这些都是肉类性政治的一部分。
There is a model for us of living, breathing connections awaiting incorporation in our theory; a logical next step in the progression of feminist thought is politicizing the ambiguity and slippage inherent in the metaphors of sexual violence, as well as their social, historical, and animal origins. The next chapter begins this politicizing process by analyzing the role of language in masking violence and defining the conflict between a dominant worldview that accepts meat eating and the muted minority viewpoint of vegetarianism. 对于我们来说，有一个活生生的联系模型等待纳入我们的理论;女权主义思想发展的一个合乎逻辑的下一步是将性暴力隐喻及其社会、历史和动物起源中固有的模糊性和滑坡政治化。下一章通过分析语言在掩盖暴力方面的作用，并定义接受肉食的主流世界观与素食主义的少数派观点之间的冲突，开始了这一政治化过程。
Women have had the power of naming stolen from us. . . . Inadequate words have been taken as adequate. 女人的名字被偷走了。不恰当的词语被认为是充分的。
-Mary Daly, Beyond God the Father ——玛丽·戴利（Mary Daly），《超越父神》（Beyond God the Father）
In the previous chapter, we were concerned with the consumption of the referent so that through metaphor it lost all meaning except by its reference to something else. In this chapter our concern is with the objectification of consumption through language, so that meat's true meaning is cast out. Behind every meat meal is an absence, the death of the animal whose place the meat takes. With the word "meat" the truth about this death is absent. Thus, in expressing their concern about eating animals, vegetarians cannot ignore the issue of language. In this they are not unlike feminists who find that issues of language imbricate women's oppression. 在上一章中，我们关注的是所指对象的消费，因此通过隐喻，它失去了所有意义，除了它对其他事物的引用。在本章中，我们关注的是通过语言将消费客观化，从而抛弃了肉类的真正含义。每顿肉餐的背后都有一个缺席，即肉所占据位置的动物的死亡。有了“肉”这个词，关于这种死亡的真相就不存在了。因此，素食者在表达对吃动物的担忧时，不能忽视语言问题。在这一点上，她们与女权主义者并无二致，女权主义者发现语言问题加剧了女性的压迫。
After using feminist insights to explore how language usage upholds meat eating, this chapter identifies the fusing through language of the oppressions of women and animals. It then considers the muting of vegetarian voices. Vegetarianism exposes meat eating as an effort at subordinating the natural to the human. But since meat eating carries legitimate meaning in the dominant culture that encourages the eating of animals, vegetarian meaning, like nature, is subordinated by meat eating. 本章运用女权主义的见解探讨了语言使用如何支持肉食，并确定了通过语言融合了对女性和动物的压迫。然后，它考虑素食者声音的静音。素食主义将吃肉视为一种使自然从属于人类的努力。但是，由于在鼓励吃动物的主流文化中，吃有合法的意义，因此素食的意义与自然一样，从属于吃肉。
Language as mask 语言作为面具
We have no language that is free of the power dualisms of domination. 我们没有一种语言可以摆脱统治的权力二元论。
—Beverly Harrison ——贝弗利·哈里森
"Sexism and the Language of Christian Ethics" 1 “性别歧视与基督教伦理的语言” 1
So far feminism has accepted the dominant viewpoint regarding the oppression of animals rather than shed the illuminating light of its theory on this oppression. Not only is our language male-centered, it is humancentered as well. When we use the adjective "male," such as in the preceding 到目前为止，女权主义已经接受了关于动物压迫的主流观点，而不是为这种压迫的理论提供启发性。我们的语言不仅以男性为中心，而且以人为本。当我们使用形容词“男性”时，例如前面的
The Sexual Politics of Meat 肉类的性政治
sentence, we all assume that it is referring solely to human males. Besides the human-oriented notions that accompany our use of words such as male and female, we use the word "animal" as though it did not refer to human beings, as though we too are not animals. All that is implied when the words "animal" and "beast" are used as insults maintains separation between human animals and nonhuman animals. We have structured our language to avoid the acknowledgment of our biological similarity. 句子，我们都认为它仅指人类男性。除了伴随我们使用男性和女性等词语而来的以人为本的概念外，我们使用“动物”这个词，就好像它不是指人类一样，就好像我们也不是动物一样。当“动物”和“野兽”这两个词被用作侮辱时，所有暗示的东西都保持了人类动物和非人类动物之间的分离。我们构建了我们的语言，以避免承认我们的生物学相似性。
Language distances us further from animals by naming them as objects, as "its." Should we call a horse, a cow, dog or cat, or any animal "it"? "It" functions for nonhuman animals as "he" supposedly functions for human beings, as a generic term whose meaning is deduced by context. Patriarchal language insists that the male pronoun is both generic, referring to all human beings, and specific, referring only to males. Similarly, "it" refers either to non-animate things or to animate beings whose gender identity is irrelevant or unknown. But just as the generic "he" erases female presence, the generic "it" erases the living, breathing nature of the animals and reifies their object status. The absence of a non-sexist pronoun allows us to objectify the animal world by considering all animals as "its." I recommend using [ sic] when an animal is called "it" just as feminist critics have done when "he" is used generically. Should we even refer to a butchered part of an animal's body as "it"? Is meat an "it"? Isn't the choice of "it" for meat the final capitulation to the dominant reality that renders real animals invisible and masks violence? (Due to the lack of a generic pronoun, I will use "she" in this book to refer to any animal, alive or dead, whose sex is unknown.) 语言通过将动物命名为物体，称为“它的”，使我们与动物的距离更远。我们应该称马、牛、狗或猫或任何动物为“它”吗？“它”对非人类动物起作用，就像“他”对人类起作用一样，作为一个通用术语，其含义由上下文推断出来。父权制语言坚持认为，男性代词既是通用的，指的是所有人，又是特定的，只指男性。同样，“它”既指无生命的事物，也指性别认同无关紧要或未知的有生命生物。但是，正如通用的“他”抹去了女性的存在一样，通用的“它”抹去了动物的活生生的、会呼吸的本性，并重新确立了它们的客体地位。没有非性别歧视的代词使我们能够通过将所有动物视为“它的”来客观化动物世界。我建议在动物被称为“它”时使用[原文如此]，就像女权主义批评家在一般使用“他”时所做的那样。我们甚至应该将动物身体中被屠宰的部分称为“它”吗？肉是“它”吗？选择“它”作为肉，难道不是对主导现实的最终投降，这种现实使真正的动物看不见并掩盖了暴力吗？（由于缺乏通用代词，我将在本书中使用“她”来指代任何性别未知的动物，无论是活着的还是死去的。
We also distance ourselves from animals through the use of metaphors or similes that distort the reality of other animals' lives. Our representations of animals make them refer to human beings rather than to themselves: one is sly as a fox, hungry as a bear, pretty as a filly. When we talk about the victimization of humans we use animal metaphors derived from animal sacrifice and animal experimentation: someone is a scapegoat or a guinea pig. Violence undergirds some of our most commonly used metaphors that cannibalize the experiences of animals: beating a dead horse, a bird in the hand, I have a bone to pick with you. (See Figure 2: Liberate Your Language.) 我们还通过使用歪曲其他动物生活现实的隐喻或明喻来与动物保持距离。我们对动物的描绘使它们指的是人类而不是他们自己：一个人像狐狸一样狡猾，像熊一样饥饿，像小鱼一样漂亮。当我们谈论人类的受害时，我们使用来自动物祭祀和动物实验的动物隐喻：某人是替罪羊或豚鼠。暴力是我们最常用的一些隐喻的基础，这些隐喻蚕食了动物的经历：殴打一匹死马，一只鸟在手，我有一根骨头要和你一起挑。（请参阅图 2：解放您的语言。
From the leather in our shoes, the soap we use to cleanse our face, the down in the comforter, the meat we eat, and the dairy products we rely on, our world as we now know it is structured around a dependence on the death of the other animals. For many this is neither disturbing nor surprising. The death of the other animals is an accepted part of life, either envisioned as 从我们鞋子里的皮革，我们用来清洁脸部的肥皂，被子里的羽绒，我们吃的肉，以及我们依赖的乳制品，我们现在所知道的世界是围绕着对其他动物死亡的依赖而构建的。对许多人来说，这既不令人不安也不令人惊讶。其他动物的死亡是生活中公认的一部分，或者被设想为
Liberate Your Language 解放你的语言
Language is a powerful tool. The words we choose do more than name or describe things; they assign status and value. Be careful, then, how you choose words that refer to non-human animals, for you may be using expressions that maintain prejudices against them. 语言是一个强大的工具。我们选择的词语不仅仅是命名或描述事物;它们分配状态和价值。因此，你要小心如何选择指代非人类动物的词语，因为你可能在使用对它们保持偏见的表达方式。
Referring to a non-human animal as an "it" strips him or her of dignity and perpetuates the view that other animals are objects, inferior things or property. 将非人类动物称为“它”会剥夺他或她的尊严，并使其他动物是物体、劣等事物或财产的观点永久化。
Referring to people who share their homes and lives with non-human animals as "owners" or "masters" connotes slavery, and we should be uncomfortable with the connotation. Friends, companions or protectors is preferable. 将与非人类动物共享家园和生活的人称为“主人”或“主人”意味着奴隶制，我们应该对这种内涵感到不舒服。最好有朋友、同伴或保护者。
Avoid calling other animals "living things." They are living beings. 避免称其他动物为“生物”。他们是活生生的人。
Refer to non-domestic animals as free or free-roaming, not "wild" or "wildlife." 将非家养动物称为自由或自由漫游，而不是“野生”或“野生动物”。
When referring to animal suffering and death caused by human action, use painfully explicit words that reveal the true facts. "Euthanize," "put to sleep," "sacrifice" and "destroy" are favorites of animal researchers (and some animal control people) while "cull," "harvest," "manage" and "thin the herd" are favorites of hunters, trappers, and their ilk. These words mean kill, so say kill. 当提到人类行为造成的动物痛苦和死亡时，使用揭示真实事实的痛苦露骨的词语。“安乐死”、“入睡”、“牺牲”和“破坏”是动物研究人员（和一些动物控制人员）的最爱，而“扑杀”、“收获”、“管理”和“瘦身”是猎人、捕猎者及其同类的最爱。这些词的意思是杀戮，所以说杀戮。
Guilty people try to cover up their horrifying cruelties against, and backward exploitation of, non-human animals with deceptive euphemisms like the ones above. Say it like it is, and correct others when they don't, so that people will realize the true nature and full extent of the suffering we inflict on other living beings. 有罪的人试图用上述欺骗性的委婉语来掩盖他们对非人类动物的可怕残忍和向后剥削。照原样说出来，当别人不这样做时纠正他们，这样人们就会意识到我们对其他生物造成的痛苦的真正本质和全部程度。
Watch out, too, for expressions that convey contempt for animals. "Son-of-a-bitch," "bird-brain," and "hare-brain" are insults at the expense of animals. Think of alternatives to calling a person a "snake," "turkey," "ass," “weasel," “chicken," "dog" or the like. 也要注意表达对动物的蔑视的表情。“婊子”、“鸟脑”和“野兔脑”是以牺牲动物为代价的侮辱。想想称呼一个人为“蛇”、“火鸡”、“屁股”、“黄鼠狼”、“鸡”、“狗”等的替代方法。
Liberate your language, for it's an important step in liberating all animals! 解放你的语言，因为这是解放所有动物的重要一步！
-By Noreen Mola and The Blacker Family -作者：诺琳·莫拉（Noreen Mola）和布莱克家族（The Blacker Family）Animals' Agenda, 6, no. 8, October 1986, p. 18 《动物议程》，第6卷，第8期，1986年10月，第18页
Figure 2 Liberate Your Language 图 2 解放您的语言
being granted in Genesis 1:26 by a human-oriented God who instructs us that we may dominate the animals or conceptualized as a right because of our superior rationality. For those who hold to this dominant viewpoint in our culture, the surprise is not that animals are oppressed (though this 在创世记 1：26 中，一位以人为本的上帝赐予我们，他指示我们可以统治动物或被概念化为一种权利，因为我们具有超凡的理性。对于那些在我们的文化中坚持这种主导观点的人来说，令人惊讶的不是动物受到压迫（尽管这
The Sexual Politics of Meat 肉类的性政治
is not the term they would use to express human beings' relationship to the other animals), the surprise is that anyone would object to this. Our culture generally accepts animals' oppression and finds nothing ethically or politically disturbing about the exploitation of animals for the benefit of people. Hence our language is structured to convey this acceptance. 不是他们用来表达人类与其他动物关系的术语），令人惊讶的是，任何人都会反对这一点。我们的文化普遍接受动物的压迫，并且认为为了人类的利益而剥削动物在道德或政治上没有任何令人不安的行为。因此，我们的语言结构是为了传达这种接受。
We live in a culture that has institutionalized the oppression of animals on at least two levels: in formal structures such as slaughterhouses, meat markets, zoos, laboratories, and circuses, and through our language. That we refer to meat eating rather than to corpse eating is a central example of how our language transmits the dominant culture's approval of this activity. 我们生活在一种文化中，至少在两个层面上将对动物的压迫制度化：在屠宰场、肉类市场、动物园、实验室和马戏团等正式结构中，以及通过我们的语言。我们指的是吃肉而不是吃尸体，这是我们的语言如何传达主流文化对这种活动的认可的一个中心例子。
Meat carries many meanings in our culture. However, no matter what else it does, meat eating signals the primary oppression of animals. Peter Singer observes that "for most humans, especially those in modern urban and suburban communities, the most direct form of contact with nonhuman animals is at meal time: we eat them. This simple fact is the key to our attitudes to other animals, and also the key to what each one of us can do about changing these attitudes." Because animals have been made absent referents it is not often while eating meat that one thinks: "I am now interacting with an animal." We do not see our meat eating as contact with animals because it has been renamed as contact with food. 肉在我们的文化中有很多含义。然而，无论它做什么，吃肉都标志着对动物的主要压迫。彼得·辛格（Peter Singer）观察到，“对于大多数人来说，尤其是现代城市和郊区社区的人类，与非人类动物最直接的接触形式是在吃饭时：我们吃它们。這個簡單的事實是我們對其他動物態度的關鍵，也是我們每個人可以做些什麼來改變這些態度的關鍵。 因为动物已经没有参照物了，所以在吃肉的时候，人们并不经常会想：“我现在正在与动物互动。我们不认为我们吃肉是与动物的接触，因为它已被重新命名为与食物的接触。
On an emotional level everyone has some discomfort with the eating of animals. This discomfort is seen when people do not want to be reminded of what they are eating while eating, nor to be informed of the slaughterhouse activities that make meat eating possible; it is also revealed by the personal taboo that each person has toward some form of meat: either because of its form, such as organ meats, or because of its source, such as pig or rabbit, insects or rodents. The intellectual framework of language that enshrouds meat eating protects these emotional responses from being examined. This is nothing new; language has always aided us in sidestepping sticky problems of conceptualization by obfuscating the situation. 在情感层面上，每个人都对吃动物感到不适。当人们不想在吃饭时被提醒他们在吃什么，也不想被告知使吃肉成为可能的屠宰场活动时，就会看到这种不适;每个人对某种形式的肉的个人禁忌也揭示了这一点：要么是因为它的形式，如内脏，要么是因为它的来源，如猪或兔子、昆虫或啮齿动物。笼罩在吃肉的语言知识框架保护了这些情绪反应不被检查。这并不是什么新鲜事;语言总是帮助我们通过混淆情况来回避概念化的棘手问题。
While self-interest arising from the enjoyment of meat eating is obviously one reason for its entrenchment, and inertia another, a process of language usage engulfs discussions about meat by constructing the discourse in such a way that these issues need never be addressed. Language distances us from the reality of meat eating, thus reinforcing the symbolic meaning of meat eating, a symbolic meaning that is intrinsically patriarchal and male-oriented. Meat becomes a symbol for what is not seen but is always there-patriarchal control of animals and of language. 虽然因享受吃肉而产生的自身利益显然是其根深蒂固的原因之一，而惯性是另一个原因，但语言使用过程通过构建话语的方式吞噬了关于肉的讨论，以至于这些问题永远不需要解决。语言使我们远离吃肉的现实，从而强化了吃肉的象征意义，这种象征意义本质上是父权制和男性导向的。肉成为看不见但始终存在的东西的象征——父权制对动物和语言的控制。
False naming 错误命名
Undoubtedly our own meanings are partially hidden from us and it is difficult to have access to them. We may use the English language our whole lives without ever noticing the distortions and omissions. 毫无疑问，我们自己的意义部分地隐藏在我们面前，很难获得它们。我们可能一辈子都在使用英语，却从未注意到其中的扭曲和遗漏。
-Dale Spender -戴尔·斯潘德（Dale Spender ）
Him: I can't go to Italian restaurants with you anymore because I can't order my favorite meal: veal Parmesan. 他：我不能再和你一起去意大利餐厅了，因为我不能点我最喜欢的饭菜：小牛肉帕尔马干酪。
Her: Would you order it if it were called pieces of butchered, anemic baby calves? 她：如果它被称为被屠宰的、贫血的小牛犊，你会点吗？
Dale Spender refers to "the falseness of patriarchal terms." Falseness pervades language about animals whom we eat. Recently, the British Meat Trades Journal-concerned about the association between meat and slaughtering-proposed replacing the words "butcher" and "slaughterhouse" with "meat plant" and "meat factory." To this Emarel Freshel, an early twentieth-century vegetarian, would have retorted: "if the words which tell the truth about meat as food are unfit for our ears, the meat itself is not fit for our mouths." 戴尔·斯潘德（Dale Spender）提到了“父权制术语的虚假性”。关于我们吃的动物的语言中充斥着虚假。最近，《英国肉类贸易杂志》（British Meat Trades Journal）关注肉类与屠宰之间的联系，提议将“屠夫”和“屠宰场”替换为“肉类工厂”和“肉类工厂”。对此，二十世纪早期的素食主义者埃马雷尔·弗莱斯特尔（Emarel Freshel）会反驳说：“如果说出肉作为食物的真相的话不适合我们的耳朵，那么肉本身就不适合我们的嘴。
Through detachment, concealment, misrepresentation, and shifting the blame, the structure of the absent referent prevails: we see ourselves as eating pork chops, hamburger, sirloins, and so on, rather than 43 pigs, 3 lambs, 11 cows, 4 "veal" calves, 2,555 chickens and turkeys, and 861 fishes that the average American eats in a lifetime. By speaking of meat rather than slaughtered, butchered, bleeding pigs, lambs, cows, and calves, we participate in language that masks reality. As an objector to meat eating complained in 1825, "No man says, therefore, of such an ox at pasture, Lo! how he lasheth his beefsteaks with his tail,-or he hath a fly upon his brisket." Many vegetarians protest the use of euphemisms such as speaking of white meat rather than of breasts and of dark meat rather than thighs. Dismembered bodies are called "whole," creating the contradiction of purchasing a "whole bird" whose feathers, feet and head are missing. Can a dead bird really be a "fresh young chicken" as the plastic wrapping at the meat counters proclaims? 通过超然、隐瞒、歪曲和推卸责任，缺席的指涉者的结构占了上风：我们认为自己吃的是猪排、汉堡包、牛腩等，而不是普通美国人一生中吃的 43 头猪、3 只羊羔、11 头牛、4 头“小牛肉”小牛、2,555 只鸡和火鸡以及 861 条鱼。 通过谈论肉而不是屠宰、屠宰、流血的猪、羊羔、牛和小牛，我们参与了掩盖现实的语言。1825年，一位反对吃肉的人抱怨说：“因此，没有人说牧场上有这样的牛，瞧！他如何用尾巴鞭打他的牛排，或者他的牛腩上有一只苍蝇。 许多素食者抗议使用委婉语，例如说白肉而不是胸肉，说黑肉而不是大腿。被肢解的尸体被称为“整只鸟”，这就产生了购买一只羽毛、脚和头都不见的“整只鸟”的矛盾。一只死鸟真的能像肉类柜台的塑料包装所宣称的那样是“新鲜的幼鸡”吗？
To think comfortably about meat we are told in effect to "Forget the pig [or a cow, a chicken, etc.] is an animal." Instead, call her and view her as "a machine in a factory." She becomes a food-producing unit, a protein harvester, an object, product, computerized unit in a factory environment, 为了舒适地思考肉类，我们实际上被告知“忘记猪[或牛、鸡等]是一种动物。相反，打电话给她，把她看作是“工厂里的机器”。她变成了一个食品生产单位，一个蛋白质收获者，一个物体，产品，工厂环境中的计算机化单位，
The Sexual Politics of Meat 肉类的性政治
egg-producing machine, converting machine, a biomachine, a crop. A recent example of erasure of animals can be found in the United States Department of Agriculture's description of cows, pigs, and chickens as "grain-consuming animal units." As Colman McCarthy observes, this makes meat eaters "animal consuming human units." 产蛋机、转化机、生物机、农作物。最近一个抹去动物的例子可以在美国农业部将牛、猪和鸡描述为“以谷物为食的动物单位”中找到。正如科尔曼·麦卡锡（Colman McCarthy）所观察到的那样，这使得肉食者成为“以动物为食的人类单位”。
Language can make animals absent from a discussion of meat because the acts of slaughtering and butchering have already rendered the animal as absent through death and dismemberment. Through language we apply to animals' names the principles we have already enacted on their bodies. When an animal is called a "meat-bearing animal" we effect a misnomer, as though the meat is not the animal herself, as though the meat can be separated from the animal and the animal would still remain. 语言可以使动物缺席对肉类的讨论，因为屠宰和屠宰的行为已经通过死亡和肢解使动物缺席。通过语言，我们将我们已经在动物身体上制定的原则应用于动物的名字。当一种动物被称为“有肉的动物”时，我们用词不当，好像肉不是动物本身，好像肉可以与动物分离，动物仍然存在。
The desire to separate the concept of meat from thoughts about animals can be seen in the usage patterns that determine when the word "meat" is appended to the names of animals, such as we find in words like dogmeat or horsemeat. In our culture we generally append the word "meat" to an animal's name only when that form of meat is not consumed. As Paul Postal describes it, we form compounds with the word "meat" [such as horsemeat, dogmeat] "where the first element is the name of an animal type [such as horse, dog] only if American culture does not sanction the eating of that animal. Thus we have wombat-meat but not sheepmeat, dogmeat but not chickenmeat, horsemeat but not cowmeat. Renaming is a constant: sheepmeat becomes mutton, chickenmeat drops the "meat" reference, and cowmeat undergoes numerous changes depending on the location from which the meat was derived (chuck, etc.) or the form (hamburger). If we retain the name of the animal to describe her as food, we drop the article "a" stripping the animal of any individuality: people eat turkey, not turkey. 将肉的概念与关于动物的想法分开的愿望可以从决定何时将“肉”这个词附加到动物名称的使用模式中看出，例如我们在狗肉或马肉等词中发现的。在我们的文化中，我们通常只在不食用这种形式的肉时才会将“肉”这个词附加到动物的名字上。正如保罗·波斯特（Paul Postal）所描述的那样，我们用“肉”（如马肉、狗肉）一词组成复合词，“其中第一个元素是动物类型（如马、狗）的名称，只有当美国文化不批准食用该动物时。 因此，我们有袋熊肉但没有羊肉，狗肉但没有鸡肉，马肉但没有牛肉。重命名是一个常数：羊肉变成羊肉，鸡肉去掉“肉”的参考，而牛肉则根据肉的来源（夹头等）或形式（汉堡包）发生许多变化。如果我们保留动物的名字来描述她作为食物，我们就会去掉冠词“a”，剥夺动物的任何个性：人们吃火鸡，而不是 火鸡。
Josiah Royce and Mary Daly argue that "it is impossible to consider any term apart from its relations to the whole. Vegetarians who challenge the fragmenting of the whole animal into edible parts wish to reunite the segmented terms with the whole. Joseph Ritson, an eighteenth-century vegetarian planned "A new Dictionary" that would have included these definitions: 乔赛亚·罗伊斯（Josiah Royce）和玛丽·戴利（Mary Daly）认为，“除了它与整体的关系之外，不可能考虑任何术语。 素食者挑战将整个动物分割成可食用的部分，希望将分割的术语与整体重新统一起来。十八世纪的素食主义者约瑟夫·里森（Joseph Ritson）计划编写“新词典”，其中包括以下定义：
Carrion. The flesh of animals, naturally dead, or, at least, not artificially murdered by man. 腐肉。动物的肉，自然死亡，或者至少没有被人为谋杀。
Lobster. A shel-fish [sic], which is boiled alive, by people of nice feelings & great humanity. 龙虾。一种鲭鱼，被善良和伟大的人性活活煮熟。
Elsa Lanchester recalls how her mother, "Biddy" Lanchester-feminist, suffragette, socialist, pacifist, vegetarian-challenged the false naming of meat. When Elsa refers to the word "offal" she explains, "Biddy the vegetarian inspired the use of this word. That's what meat was to her., Vegetarians choose words that parallel the effect of feminist terms such as manglish and herstory, which Varda One calls "reality-violators and consciousness-raisers." To remind people that they are consuming dead animals, vegetarians create a variety of reality-violators and consciousnessraisers. Rather than call meat "complete protein," "iron-rich food," "lifegiving food," "delectable," or "strength-inducing food" they refer to meat as "partly cremated portions of dead animals," or "slaughtered nonhumans," or in Bernard Shaw's words, "scorched corpses of animals." Like Benjamin Franklin, they consider fishing "un-provok'd murder" or refer, like Harriet Shelley to "murdered chicken." (Buttons, T-shirts, posters, and stickers are now available announcing "meat is murder." ) 艾尔莎·兰切斯特（Elsa Lanchester）回忆起她的母亲“比迪”兰彻斯特（“Biddy”Lanchester）女权主义者，女权主义者，女权主义者，社会主义者，和平主义者，素食主义者如何挑战肉类的错误命名。当艾尔莎提到“内脏”这个词时，她解释说：“素食主义者比迪启发了这个词的使用。 素食者选择的词语与女权主义术语的效果相似，例如 manglish 和 herstory，Varda One 称之为“现实违规者和意识提升者”。 为了提醒人们他们正在食用死去的动物，素食者创造了各种违反现实和提高意识的人。他们没有称肉为“完全蛋白质”、“富含铁的食物”、“赋予生命的食物”、“美味的食物”或“增强力量的食物”，而是将肉称为“死去的动物的部分”或“被屠杀的非人类”，或者用萧伯纳的话来说，“烧焦的动物尸体”。像本杰明·富兰克林（Benjamin Franklin）一样，他们认为捕鱼是“无端的谋杀”，或者像哈丽特·雪莱（Harriet Shelley）一样，将捕鱼称为“被谋杀的鸡”。 （纽扣、T恤、海报和贴纸现在都可以宣布“肉是谋杀”。 ）
Granted, vegetarian naming wrests meat eating from a context of acceptance; this does not invalidate its mission. One thing must be acknowledged about vegetarian naming as exemplified in the above examples: these are true words. The dissonance they produce is not due to their being false, but to their being too accurate. These words do not adhere to our common discourse which presumes the edibility of animals. 诚然，素食命名从接受的背景下夺取了吃肉;这并不会使它的使命无效。关于素食命名，必须承认一件事，如上面的例子所示：这些都是真实的话。它们产生的不和谐不是因为它们是错误的，而是因为它们太准确了。这些话不符合我们假定动物可食用性的共同话语。
Just as feminists proclaimed that "rape is violence, not sex," vegetarians wish to name the violence of meat eating. Both groups challenge commonly used terms. Mary Daly calls the phrase "forcible rape" a reversal by redundancy because it implies that all rapes are not forcible. This example highlights the role of language in masking violence, in this case an adjective deflects attention from the violence inherent in the meaning of the noun. The adjective confers a certain benignity on the word "rape." Similarly, the phrase "humane slaughter" confers a certain benignity on the term "slaughter." Daly would call this the process of "simple inversion": "the usage of terms and phrases to label . . . activities as the opposite of what they are."19 The use of adjectives in the phrases "humane slaughter" and "forcible rape" promotes a conceptual mis-focusing that relativizes these acts of violence. Additionally, as we ponder how the end is achieved, "forcibly," "humanely," our attention is continuously framed so that the absent referents-women, animals-do not appear. Just as all rapes are forcible, all slaughter of animals for food is inhumane regardless of what it is called. 正如女权主义者宣称“强奸是暴力，而不是性”一样，素食者希望为吃肉的暴力命名。两组人都对常用术语提出挑战。玛丽·戴利（Mary Daly）称“强行强奸”一词是多余的颠倒，因为它意味着所有强奸都不是强迫的。 这个例子突出了语言在掩盖暴力中的作用，在这种情况下，形容词将注意力从名词含义中固有的暴力上转移开来。这个形容词赋予了“强奸”这个词一定的善意。同样，“人道屠杀”一词也赋予了“屠杀”一词某种善意。戴利将此称为“简单反转”的过程：“使用术语和短语来标记......活动与它们本身相反。19 在“人道屠杀”和“强迫强奸”这两个短语中使用形容词，助长了概念上的错位，使这些暴力行为相对化。此外，当我们思考如何“强迫”、“人道地”达到目的时，我们的注意力不断被框定，以至于缺席的参照物——女人、动物——不会出现。正如所有的强奸都是强迫的一样，所有为了食物而屠宰动物的行为都是不人道的，无论它叫什么。
To understand ethical vegetarianism, we must define meat eating. Meat eating fulfills Simone Weil's definition of force "-it is that that turns 要理解道德素食主义，我们必须定义吃肉。吃肉满足了西蒙娜·威尔（Simone Weil）对力的定义“—— 就是它变成了
The Sexual Politics of Meat 肉类的性政治
anybody who is subjected to it into a thing.. Meat eating is to animals what white supremacy is to people of color, anti-Semitism is to Jewish people, homophobia is to gay men and lesbians, and woman hating is to women. All are oppressed by a culture that does not want to assimilate them fully on their grounds and with rights. Yet, an enormous void separates these forms of oppression of people from the form in which we oppress the other animals. We do not consume people. We do consume the other animals. Meat eating is the most oppressive and extensive institutionalized violence against animals. In addition, meat eating offers the grounds for subjugating animals: if we can kill, butcher, and consume them-in other words, completely annihilate them-we may, as well, experiment upon them, trap and hunt them, exploit them, and raise them in environments that imprison them, such as factory and fur-bearing animal farms. Consider the reaction to the words of the dominant culture as portrayed in a children's book about a family of pigs. 任何受制于它的人...... 吃肉之于动物，就像白人至上主义之于有色人种，反犹太主义之于犹太人，同性恋恐惧症之于男同性恋者和女同性恋者，憎恨女人之于女性。所有人都受到一种文化的压迫，这种文化不想在他们的理由和权利上完全同化他们。然而，一个巨大的空白将这些形式的压迫人类与我们压迫其他动物的形式分开。我们不消费人。我们确实会吃掉其他动物。吃肉是对动物最具压迫性和广泛的制度化暴力。此外，吃肉为征服动物提供了理由：如果我们能够杀死、屠宰和食用它们——换句话说，彻底消灭它们——我们也可以在它们身上进行实验，诱捕和猎杀它们，剥削它们，并在囚禁它们的环境中饲养它们，例如工厂和毛皮动物农场。想想一本关于猪家族的儿童读物中对主流文化话语的反应。
"Quick," said William, "Stand in a circle everyone," and he began to count round: “快，”威廉说，“大家站成一圈，”他开始数圆：
Ham, bacon, pork chop, 火腿、培根、猪排、
Out you must hop. 出去你必须跳。
Mrs. Pig held up her trotters in horror and turned away her eyes. "Goodness me, where do they pick up such words? I am sure they have never heard them in this house." (See Figure 3.) 猪太太惊恐地举起她的猪蹄，转开了眼睛。“天哪，他们从哪里学来的这样的话？我敢肯定，他们从来没有在这所房子里听到过他们的声音。（请参阅图 3。
What distinguishes William and his siblings from being ham, bacon, or pork chop is an act of violence. This is what Mrs. Pig knows with horror and what we construct our language to avoid acknowledging. 威廉和他的兄弟姐妹与火腿、培根或猪排的区别在于暴力行为。这就是猪夫人惊恐地知道的，也是我们构建语言以避免承认的。
Fused oppressions 融合的压迫
Now they are led back to the slaughterhouse. I hear the soothing murmur of the herder making his sweet deceit. "Come along now, ladies. Be polite. No need to crowd. It's all the same in the end." 现在他们被带回屠宰场。我听见牧民在做他甜蜜的欺骗时发出的舒缓的低语。“来吧，女士们。要有礼貌。无需拥挤。最后都是一样的。
—Richard Selzer imagining the ideal slaughterhouse ——理查德·塞尔泽（Richard Selzer）想象理想的屠宰场
Language fuses women's and animals' inferior status in a patriarchal culture. As we learned in chapter 1, meat-eating cultures are named 语言融合了女性和动物在父权文化中的低人一等的地位。正如我们在第 1 章中学到的，肉食文化被命名为
Mrs Pig held up her trotters in horror and turned away her eyes. "Goodness me, where do they pick up such words? I am sure they have never heard them in this house." 猪太太惊恐地举起她的猪蹄，转开了眼睛。“天哪，他们从哪里学来的这样的话？我敢肯定，他们从来没有在这所房子里听到过他们的声音。
Figure 3 Mary Rayner, Garth Pig and the Ice Cream Lady (New York: Atheneum, 1977), p. 5. 图3 Mary Rayner， Garth Pig and the Ice Cream Lady （New York： Atheneum， 1977），第5页。
virile cultures. In chapter 2 we saw that when violence against women is talked about, the referent point is slaughtered animals. The pairing of "meat eater" with "virile male" and women with animals suggests another pairing as well: In talking about the fate of animals we are talking about a traditional female fate. We oppress animals by associating them with women's lesser status. 阳刚文化。在第2章中，我们看到，当谈到对妇女的暴力时，所指的点是被屠宰的动物。“肉食者”与“阳刚之气的男性”以及女性与动物的配对也暗示了另一种配对：在谈论动物的命运时，我们谈论的是传统的女性命运。我们通过将动物与女性的低地位联系起来来压迫动物。
A discussion of which pronouns one should use in reference to animalswhether one should call animals "it," "she," or "he"-demonstrates how in talking about the fate of animals we invoke femaleness. André Joly observes 讨论应该使用哪些代词来指代动物，人们应该称动物为“它”、“她”还是“他”——这表明在谈论动物的命运时，我们如何援引女性。安德烈·乔利（André Joly）观察到
The Sexual Politics of Meat 肉类的性政治
that the use of the word "it" "signifies basically that the animal is excluded from the human sphere and that no personal relationship of any kind is established with the speaker." The use of the word "it" obviates any need to identify the sex of an animal. Yet, there are times when one uses "he" or "she" for an animal regardless of whether the animal actually is male or female. What grammatical rules decide this? Joly explains it this way: "Now any animal, however small or big, and irrespective of its sex, may be considered as a major power (he) or a minor power (she)." "He" is used when "whatever its size, the animal is presented as an active power and a possible danger to the speaker." "She" on the other hand signals a "minor power." This explains why whales are called "shes" and we hear from the crow's nest the call "There she blows!" As Joly points out, "sportsmen will often speak of a hare and a fish as she." He continues: 使用“它”一词“基本上意味着动物被排除在人类领域之外，并且与说话者没有建立任何形式的个人关系。 使用“它”一词可以避免识别动物性别的任何需要。然而，有时人们会使用“他”或“她”来表示动物，而不管动物实际上是雄性还是雌性。什么语法规则决定了这一点？乔利是这样解释的：“现在任何动物，无论大小，无论性别如何，都可以被视为主要力量（他）或次要力量（她）。当“无论其大小如何，动物都呈现为主动力量和对说话者可能构成危险”时，使用“他”。另一方面，“她”表示“次要力量”。这就解释了为什么鲸鱼被称为“她”，我们从乌鸦的巢穴中听到“她在那里吹！正如乔莉所指出的，“运动员经常会像她一样谈论一只野兔和一条鱼。他继续说道：
In fact, she has acquired a very specific function in Modern English: it is expressly used to refer to an animal regarded as a minor power. This accounts in particular for the "professional" use of she. Sportsmen, whalers, fishermen are in special relation to the animal. Whatever its size or strength, it is regarded as a potential prey, a power that has to be destroyed-for sport or food-, hence a dominated power. (See Figure 4.) 事实上，她在现代英语中获得了一个非常特殊的功能：它明确地用来指代被视为次要力量的动物。这尤其说明了她对“专业”的使用。运动员、捕鲸者、渔民与动物有着特殊的关系。无论它的大小或力量如何，它都被视为一种潜在的猎物，一种必须被摧毁的力量——为了运动或食物——因此是一种占主导地位的力量。（请参阅图 4。
"She" represents not only a "minor power," but a vanquished power, a soon-to-be-killed powerless animal. Male animals become symbolically female, representing the violated victim of male violence. In fact, the bloody “她”不仅代表着一种“小力量”，而且代表着一种被征服的力量，一种即将被杀死的无能为力的动物。雄性动物象征性地成为雌性，代表男性暴力的被侵犯受害者。事实上，血腥的
Figure 4 Adapted from: André Joly, "Toward a Theory of Gender in Modern English" in Studies in English Grammar, ed. André Joly and T. Fraser (Paris: Editions Universitaires, 1975), figure 8, p. 273. 图4 改编自：André Joly， “Towards a Theory of Gender in Modern English” in Studies in English Grammar， ed. André Joly and T. Fraser （Paris： Editions Universitaires， 1975）， Figure 8， p. 273.
flesh of the animal recalls the sex who cyclically bleeds. In this case, the symbolic rendering of animals' fate as female resonates with the literal facts about animals used for food. The sexual politics of meat is reinforced in the literal oppression of female animals. 动物的肉让人想起周期性流血的性别。在这种情况下，动物作为女性的命运的象征性渲染与关于动物用作食物的字面事实产生了共鸣。肉的性政治在对雌性动物的字面压迫中得到了加强。
We subsist by and large on female flesh. We eat female chickens because "males don't lay eggs, and the flesh of these strains is of poor quality." (The males are equally victimized although not consumed.) Chickens and cows produce eggs and dairy products for us during their lives before being slaughtered. In this we exploit their femaleness as well. Meat textbooks recognize the female state as requiring special attentiveness. They caution slaughterers: "Animals should not be slaughtered in the advanced stages of pregnancy. The physiological condition of the female is disturbed and the flesh is not normal. Animal bodies can be condemned as unfit for human consumption because of 我们大体上以女性的肉体为生。我们吃母鸡是因为“公鸡不下蛋，而且这些品系的肉质很差。 （雄性虽然没有被吃掉，但同样是受害者。鸡和牛在被屠宰之前，在它们的一生中为我们生产鸡蛋和奶制品。在这一点上，我们也利用了她们的女性气质。肉类教科书承认女性状态需要特别注意。他们告诫屠宰者：“动物不应该在怀孕的晚期被屠宰。女性的生理状况受到干扰，肉体不正常。 动物尸体可能被谴责为不适合人类食用，因为
Parturient Paresis.-This is a condition of paralysis and loss of consciousness occurring usually at the termination of parturition. 产妇麻痹 - 这是一种瘫痪和意识丧失的情况，通常发生在分娩结束时。
Railroad Sickness.-This condition, which is similar to parturient paresis in many respects, affects cows which are usually in the advanced stages of pregnancy and occurs during or after a long continued transportation by rail. 铁路病-这种情况在许多方面与产妇麻痹相似，影响通常处于怀孕晚期的奶牛，并且发生在铁路长期连续运输期间或之后。
The text of the body upon whom we write the fate of being meat is symbolically if not predominantly female. 我们书写肉体命运的身体文本即使不是主要女性，也是象征性的。
One animal-rights and feminist writer comments on the English tradition of hunting hares, traditionally female (as in Playboy bunnies): "So important was the hare's femininity that breaking its [sic] back, with the foot was (and still is) called 'dancing on the hare', the usual erotic movement of courtship being transferred to death." The language of the hunt implies that it is a variation of rape. For instance, the word venison (which originally included in its meaning the dead flesh of any beast or bird of the chase) comes from Latin venetus: to hunt; and is akin to the Sanskrit term meaning he desires, attacks, gains. According to the American Heritage Dictionary, the word venery had two definitions (now both archaic): Indulgence in or the pursuit of sexual activity, (from venus, love) and also the act, art, or sport of hunting, the chase (from vener, to hunt). Paul Shepard suggests that "there is a danger in all carnivores [including humans] of confusing the two kinds of veneral aggression, loving and hunting." Kate Millet 一位动物权利和女权主义作家评论了英国狩猎野兔的传统，传统上是雌性的（如花花公子兔子）：“野兔的女性气质是如此重要，以至于用脚折断它的[原文如此]背部被称为'在野兔身上跳舞'，通常的求偶色情动作被转移到死亡。 狩猎的语言暗示它是强奸的变体。例如，鹿肉这个词（最初包括追逐的任何野兽或鸟类的死肉）来自拉丁语 venetus：狩猎;类似于梵语，意思是他渴望、攻击、获得。根据《美国传统词典》，“venery”这个词有两个定义（现在都已经过时了）：沉迷于或追求性活动（来自维纳斯，爱），以及狩猎的行为、艺术或运动，追逐（来自vener，狩猎）。保罗·谢泼德（Paul Shepard）认为，“所有食肉动物（包括人类）都存在混淆两种野兽攻击的危险，即爱和狩猎。 凯特·米勒
The Sexual Politics of Meat 肉类的性政治
demonstrated in Sexual Politics that the word "fuck" was synonymous with "kill, hurt, or destroy." 在《性政治》一书中证明，“他妈的”这个词是“杀戮、伤害或破坏”的同义词。
The fused oppression of women and animals through the power of naming can be traced to the story of the Fall in Genesis in which women and an animal, the serpent, are blamed for the Fall; Adam is entitled to name both Eve (after the Fall) and the other animals (before the Fall). 通过命名的力量对女性和动物的融合压迫可以追溯到创世记中堕落的故事，其中女性和动物蛇被归咎于堕落;亚当有权为夏娃（堕落之后）和其他动物（堕落之前）命名。
Since Adam's initial naming of woman and animals, patriarchal culture has presumed to continue naming those it oppresses. Stereotyping through dualism occurs with both women and animals: they are either good or evil, emblems of divine perfection or diabolical incarnations, Mary or Eve, pet or beast, sweet beasts (bestes doulces) or stenchy beasts (bestes puantes). We learn of the parallel legal categories of femme covert and beste covert -married woman, domesticated animal-and ponder the relationship between these legal categories and husbands and husbandmen, battered women and battery chicks. 自从亚当最初给女人和动物命名以来，父权制文化就假定会继续给它压迫的人命名。通过二元论形成的刻板印象发生在女性和动物身上：它们要么是善的，要么是邪恶的，要么是神圣完美的象征，要么是恶魔化身，要么是玛丽或夏娃，是宠物还是野兽，是甜美的野兽（bestes doulces）或恶臭的野兽（bestes puantes）。 我们了解了蛇蝎隐蔽和隐蔽的平行法律类别——已婚妇女、驯养动物——并思考这些法律类别与丈夫和丈夫、受虐妇女和殴打小鸡之间的关系。
Thinking literally 从字面上思考
"coffin:" the mould of paste for a pie; the crust of a pie. Obsolete. "Season your lamb with pepper, salt . . . So put it into your coffin." (The 1750 Complete Housewife) “棺材：”馅饼的糊状模具;馅饼的外壳。过时。“用胡椒粉、盐调味你的羊肉......所以把它放进你的棺材里。（1750年完整的家庭主妇）
-Definition and use of coffin, The Oxford English Dictionary -棺材的定义和用法，牛津英语词典
The issue of false naming is hidden behind the dichotomy of thinking literally or symbolically. The statement "meat is fragments of dead, butchered animals," or more baldly "meat is murder," speaks the literal truth and calls one away from symbolic thinking. Part of the battle of being heard as a vegetarian is being heard about literal matters in a society that favors symbolic thinking. By laying claim to speaking literally both the message and the method of vegetarianism are at odds with the dominant viewpoint. 错误命名的问题隐藏在字面上或象征性思维的二分法背后。“肉是死去的、被屠宰的动物的碎片”，或者更秃头的“肉是谋杀”这句话说出了字面上的真理，并呼吁人们远离象征性思维。作为一个素食主义者，被听到的部分战斗是在一个有利于象征性思维的社会中被听到关于字面问题。通过声称从字面上说话，素食主义的信息和方法都与主流观点不一致。
An example from popular culture may help in discerning the way we fail to focus on the literal fate of animals. In The Birds, the shock of the violent attacks on people by the birds is acutely felt because there is no explanation as to why these birds have suddenly turned on humans. Yet at least two literal representations of the oppression of birds are offered in the movie. In the first, we find Alfred Hitchcock's signature-his appearance 流行文化中的一个例子可能有助于辨别我们未能关注动物的真正命运的方式。在《鸟儿》中，人们强烈地感受到了鸟儿对人的暴力袭击的震惊，因为没有解释为什么这些鸟会突然转向人类。然而，电影中至少提供了两种对鸟类压迫的字面表现。在第一部中，我们发现了阿尔弗雷德·希区柯克的标志——他的外表
in the film -when he enters a pet shop full of caged birds. In the second, the local ornithologist, Mrs. Bundy, argues against the notion that birds would ever turn against humankind. This opinion is voiced in a restaurant as orders for "Three southern fried chicken" sound in the background. We are reminded of the fate of the birds (they are dead and fried), that they are victims of multiple violations (three chickens rather than one are ordered, each was first incarcerated and then murdered), though language obscures this fact, since the word chicken implies the singular. The literal chickenmeat about to be eaten appears to challenge Mrs. Bundy's opinion that birds have no reason for attacking humans. She acknowledges in general that human beings are a violent species, but her concern does not encompass the activities within that restaurant. The restaurant setting and the food consumed confirm her claim that humans are violent-that is, if one takes the setting and its activities literally. Both shoppers in a bird store and eaters of fried chickenmeat enact the acceptance of the structure of the absent referent, a structure that the birds through their massed presence appear insistently to avenge. 在影片中——当他走进一家满是笼子里的宠物店时。在第二篇文章中，当地的鸟类学家邦迪夫人反驳了鸟类会与人类作对的观点。这种观点是在一家餐馆里发出的，背景中响起了“三只南方炸鸡”的点餐声。我们想起了鸟儿的命运（它们已经死了，被炸了），它们是多种侵犯行为的受害者（订购了三只鸡而不是一只鸡，每只鸡都先被监禁，然后被谋杀），尽管语言掩盖了这一事实，因为鸡这个词意味着单数。即将被吃掉的鸡肉似乎挑战了邦迪夫人的观点，即鸟类没有理由攻击人类。她大体上承认人类是一个暴力的物种，但她的关注并不包括那家餐馆内的活动。餐厅的环境和食用的食物证实了她的说法，即人类是暴力的——也就是说，如果人们从字面上理解环境及其活动的话。无论是在鸟类商店的购物者还是吃炸鸡肉的人，都接受了缺席的参照物的结构，鸟类通过它们的集体存在似乎坚持要报复这种结构。
In examining the reactions of children to the literal truth about meat eating, we can see how our language is a distancing device from these literal facts. Children, fresh observers of the dominant culture, raise issues about meat eating using a literal viewpoint. One part of the socialization process to the dominant culture is the encouragement of children to view the death of animals for food as acceptable; to do so they must think symbolically rather than literally. "Vladimir Estragon" (the Village Voice's Geoffrey Stokes) sardonically observes, "Remind a kid that chicken was alive and there's a nasty scene, but let him think they make it in factories and everything is fine." 在研究儿童对吃肉的字面真理的反应时，我们可以看到我们的语言是如何与这些字面事实保持距离的。儿童是主流文化的新观察者，他们从字面上的角度提出了关于吃肉的问题。主流文化社会化过程的一部分是鼓励儿童将动物的死亡视为可以接受的;要做到这一点，他们必须象征性地思考，而不是字面上思考。“弗拉基米尔·埃斯特拉贡”（《乡村之声》的杰弗里·斯托克斯）讽刺地说道，“提醒一个孩子，鸡还活着，有一个令人讨厌的场景，但让他认为他们在工厂里生产，一切都很好。
Children often try to restore the absent referent. Dr. Alan Long reports of his becoming a vegetarian at eight: "I began to ask about the fate of the animals, and I began to inquire about the sources of my food, and I discovered to my horror that the lamb, the mutton on my plate, was obtained from the lambs I had seen in the fields. I said, in effect, that 1 liked lambs and I didn't like lamb, and that was the start of it all."32 Harvard philosophy professor Robert Nozick credits his two-year-old daughter with bringing about his vegetarianism. During a Thanksgiving dinner, she queried: "That turkey wanted to live. Why was it killed?" 3 One three-year-old vegetarian demanded that he and his mother confront the local marketpersons with the literal truth that they were selling "poor dead mommie and baby animals. 孩子们经常试图恢复缺席的参照物。艾伦·朗（Alan Long）博士报告说，他八岁时成为素食主义者：“我开始询问动物的命运，我开始询问我的食物来源，我惊恐地发现，我盘子里的羊肉，是从我在田野里看到的羊羔中获得的。我说，实际上，1喜欢羊羔，我不喜欢羊肉，这就是一切的开始。32 哈佛大学哲学教授罗伯特·诺齐克（Robert Nozick）称赞他两岁的女儿促成了他的素食主义。在一次感恩节晚餐上，她问道：“那只火鸡想活下去。它 为什么被杀？3 一个三岁的素食者要求他和母亲向当地集市的人说出他们卖“可怜的死去的妈妈和小动物”的字面事实。
The Sexual Politics of Meat 肉类的性政治
Most children, however, are inculcated into a basic aspect of patriarchal language by experiencing simultaneously the masks of language and the relativizing of the death of animals. The failure to consider meat literally becalms vegetarianism as an issue. 然而，大多数儿童通过同时体验语言的面具和动物死亡的相对化，被灌输了父权制语言的一个基本方面。不考虑肉类实际上使素食主义成为一个问题。
Muted voices 声音低沉
Difficulty arises when one group holds a monopoly on naming and is able to enforce its own particular bias on everyone, including those who do not share its view of the world. . . . The dominant reality remains the reference point even for those of us who seek to transform it. 当一个群体垄断了命名权，并能够将自己的特殊偏见强加给每个人，包括那些不同意其世界观的人时，就会出现困难。占主导地位的现实仍然是参考点，即使对于我们这些寻求改变它的人来说也是如此。
Vegetarians face the problem of making their meanings understood within a dominant culture that accepts the legitimacy of meat eating. As the feminist detective in Lynn Meyer's Paperback Thriller remarks early in the novel, "I could tell you now that I'm a vegetarian, but let's just leave it at that. I won't go into the reasons. If you don't understand them, there's not much I can say; and if you do, there's no need for me to say anything." But she does go on to explain, and traces her vegetarianism to learning the literal truth about meat eating as a child: "It all goes back to a duckling I had when I was a kid. It grew up to be a duck, and then we killed it and cooked it. And I wouldn't eat it. Couldn't. From that, it was all obvious and logical." 素食者面临着一个问题，即在接受吃肉的合法性的主流文化中理解他们的意义。正如林恩·迈耶（Lynn Meyer）的《平装惊悚》（Paperback Thriller）中的女权主义侦探在小说的开头所说，“我现在可以告诉你，我是素食主义者，但让我们就这样吧。我就不赘述原因了。如果你不理解他们，我无话可说;如果你这样做了，我就没有必要说什么了。但她继续解释，并将她的素食主义追溯到小时候学习吃肉的字面真理：“这一切都可以追溯到我小时候养的一只小鸭子。它长大后变成了一只鸭子，然后我们杀了它煮熟。我不会吃它。不能。从那时起，这一切都是显而易见的和合乎逻辑的。
The difficulty of introducing meaning for which there is no conceptual space has been theorized by anthropologist Edwin Ardener as a problem of dominance and mutedness. The theory of dominancemutedness explains why vegetarians are not heard by the dominant culture. The term "muted" connotes issues of language and power. As Elaine Showalter explains it, "muted groups must mediate their beliefs through the allowable forms of dominant structures." Vegetarians are frustrated in their attempts to unmask violence by the muting of their voices. 人类学家埃德温·阿德纳（Edwin Ardener）将引入没有概念空间的意义的困难理论化为支配和沉默的问题。支配性沉默理论解释了为什么素食者不被主流文化所倾听。“沉默”一词意味着语言和权力问题。正如伊莱恩·肖沃尔特（Elaine Showalter）所解释的那样，“沉默的群体必须通过主导结构的允许形式来调解他们的信仰。 素食者试图通过沉默来揭露暴力，这让他们感到沮丧。
When vegetarians protest meat eating, they are silenced in a patriarchal world because the dominant viewpoint holds that thinking about animals "ain't no everyday thought." These are the words of Janie, the hero of Zora Neale Hurston's Their Eyes Were Watching God, to her husband after he 当素食者抗议吃肉时，他们在父权制世界中被压制，因为主流观点认为，对动物的思考“不是日常的想法”。这是佐拉·尼尔·赫斯顿（Zora Neale Hurston）的《他们的眼睛在注视上帝》（They Eyes Were Watching God）中的主人公珍妮（Janie）对丈夫说的话
purchases an old and overworked mule to protect her from further abuse. Janie had been outraged by the mistreatment of this tired and misused mule. Though "a little war of defense for helpless things was going on inside her," she speaks only to herself about the disgraceful activities. Her husband, upon overhearing her, acts in the mule's defense. Janie places his action within the historic tradition of liberators: "Freein' dat mule makes uh mighty big man outa you. Something like George Washington and Lincoln." Here she creates her own mythopoesis, enlarging the meaning of an individual's actions so that it carries political importance; actions that are usually muted within a dominant culture that decides what is appropriately political. Janie concludes, "You have tuh have power tuh free things." 买了一头劳累过度的老骡子，以保护她免受进一步的虐待。珍妮对这头疲惫和被滥用的骡子的虐待感到愤怒。虽然“在她内心深处正在为无助的事情进行一场小小的防御战”，但她只对自己说起了那些可耻的活动。她的丈夫在无意中听到了她的话，为骡子辩护。珍妮将他的行动置于解放者的历史传统中：“自由的骡子使你成为强大的大个子。就像乔治·华盛顿和林肯一样。在这里，她创造了自己的神话，扩大了个人行为的意义，使其具有政治意义;在决定什么是适当政治的主流文化中通常保持沉默的行动。珍妮总结道，“你有权力，有自由的东西。
Mary Helen Washington sees Hurston's novel as representing "women's exclusion from power, particularly the power of oral speech." The mule episode reflects this issue: Janie mutes her voice, at first talking only to herself, yet she is empowered to speak on behalf of another being. This empowerment may arise from recognizing the fused oppression of women and mules-silenced and overworked. As her grandmother told here: "De nigger woman is de mule uh de world so fur as Ah can see." Lorraine Bethel, interpreting this passage's meaning, explains: "Throughout the remainder of the novel we observe Janie's struggle against conforming to this definition of the Black woman. When Janie is concerned about the fate of a real mule, she herself could be seen as the absent referent in an oppressive structure. To Janie, challenging the fate of domesticated, objectified beings follows upon her grandmother's insights; Janie is defying "her status as mule of the world" simultaneously with challenging the mule's status. 玛丽·海伦·华盛顿（Mary Helen Washington）认为赫斯顿的小说代表了“女性被排除在权力之外，尤其是口头演讲的力量”。 骡子的情节反映了这个问题：珍妮静音，起初只对自己说话，但她被赋予了代表另一个人说话的能力。这种赋权可能源于认识到对妇女和骡子的融合压迫——沉默和过度劳累。正如她的祖母在这里所说的那样：“黑鬼女人是骡子，呃，世界，所以阿能看到的毛皮。 洛林·伯特利（Lorraine Bethel）在解释这段话的含义时解释说：“在小说的其余部分，我们观察到珍妮与符合黑人女性的这一定义的斗争。 当珍妮担心一头真正的骡子的命运时，她自己可以被视为压迫性结构中缺席的参照物。对珍妮来说，挑战被驯化、被物化的生物的命运遵循了她祖母的见解;珍妮在挑战“她作为世界骡子的地位”的同时，也在挑战骡子的地位。
Janie's muted voice is heard and responded to; when she proclaims Jody a liberator her public speaking is applauded: "Yo' wife is uh born orator, Starks. Us never knowed dat befo.' She put jus' de right words tuh our thoughts.'. But the applause is indirect; it is her husband who is complimented, and Janie is only the indirect recipient of recognition for raising a muted voice against dominant beliefs. She remains still an object who reflects glory upon her husband. "It ain't no everyday thought" to think about those beings who become our absent referents; these thoughts are muted. Janie's is a female voice muted in a male world; this is how we need to consider vegetarian protests. 珍妮的低沉声音被听到并得到回应;当她宣布乔迪为解放者时，她的公开演讲受到了掌声：“哟，妻子是天生的演说家，斯塔克斯。我们从来不知道dat befo。她把正确的话语放在我们的思想中。 但掌声是间接的;受到称赞的是她的丈夫，而珍妮只是间接获得认可的人，因为她对主流信仰发出了沉默的声音。她仍然是一个将荣耀反映在她丈夫身上的对象。想想那些成为我们缺席的参照物的生物，“这不是日常的想法”;这些想法是沉默的。珍妮是一个在男性世界中沉默的女性声音;这就是我们需要考虑素食抗议的方式。
When vegetarians attempt to disarm the dominant control of language, they are seen as picky, particular, embittered, self-righteous, confrontative, 当素食者试图解除对语言的主导控制时，他们被视为挑剔、特别、苦闷、自以为是、对抗、
The Sexual Politics of Meat 肉类的性政治
and especially sentimental, rather than political liberators like Washington and Lincoln. The objection to the killing of animals is equated with sentimentality, childish emotions, or "Bambi-morality." By extension, this objection is seen as "womanish." Spinoza's oft-quoted opinion was that "The objection to killing animals was 'based upon an empty superstition and womanish tenderness, rather than upon sound reason.'"45 Consequently it is no wonder that vegetarianism has been seen as a woman's project and equated with women's status. 尤其是多愁善感，而不是像华盛顿和林肯这样的政治解放者。反对杀害动物等同于多愁善感、幼稚的情绪或“小鹿斑比道德”。推而广之，这种反对意见被视为“女性化”。斯宾诺莎经常被引用的观点是，“反对杀害动物是'基于空洞的迷信和女人的温柔，而不是基于合理的理性'。45 因此，素食主义被看作是妇女的事业，等同于妇女的地位也就不足为奇了。
The attack on vegetarians for being emotional demonstrates how the dominant culture attempts to deflect critical discourse. As Brigid Brophy comments, "To assert that someone other than oneself has rights is not sentimental. Not that it would be the gravest of sins if it were. 'Sentimentalist' is the abuse with which people counter the accusation that they are cruel." The characterization of the objection to animals killed for food as feminine or "womanish" because of its perceived "emotional" tone contributes to its muting through its association with women who are also muted in a patriarchal culture. 对素食者情绪化的攻击表明，主流文化试图转移批判性话语。正如布里吉德·布罗菲（Brigid Brophy）所评论的那样，“断言自己以外的人拥有权利并不是多愁善感的。如果真是这样，并不是说这将是最严重的罪过。'多愁善感'是人们用来反驳他们残忍的指责的虐待。 反对为食物而杀死的动物被描述为女性化或“女性化”，因为它被认为是“情绪化”的语气，通过与在父权制文化中同样沉默的女性的联系，导致其沉默。
New naming 新命名
What are the words you do not have? What do you need to say? What are the tyrannies you swallow day by day and attempt to make your own, until you will sicken and die of them, still in silence? 你没有的话是什么？你需要说什么？你日复一日地吞下暴政，并试图制造自己的暴政，直到你生病并死于它们，仍然保持沉默？
-Audre Lorde, "The Transformation of Silence into ——奥黛丽·洛德（Audre Lorde），《沉默的转变》
Language and Action" 语言与行动”
Vegetarians reform inadequate language by coining new words. Through new naming, vegetarians apply principles that demand that the existing relationship between human beings and the other animals be changed. 素食者通过创造新词来改革不适当的语言。通过新的命名，素食者应用了要求改变人类与其他动物之间现有关系的原则。
Let us consider some examples of the new naming engendered by vegetarianism: 让我们考虑一下素食主义产生的一些新命名的例子：
New naming: Vegetarian 新命名：素食
Until 1847 and the self-conscious coining of the word "vegetarian," the most common appellation to describe those who did not eat animals was the term "Pythagorean." As with many other reform movements, self-naming 直到 1847 年，人们有意识地创造了“素食主义者”这个词，描述那些不吃动物的人的最常见称谓是“毕达哥拉斯学派”。与许多其他改革运动一样，自我命名
through the coining of the word "vegetarian" was an important milestone. The word vegetarian can be described in words similar to those Nancy Cott uses to explain the appearance of the word feminism: "Feminism burst into clear view a few years later because it answered a need to represent in language a series of intentions and a constituency just cohering, a new moment in the long history of struggles for women's rights and freedoms." The word "vegetarian" represents the intersection of a historic moment with centuries of protest against the killing of animals. 通过创造“素食”一词是一个重要的里程碑。“素食者”这个词可以用类似于南希·科特（Nancy Cott）用来解释女权主义一词出现的词语来描述：“几年后，女权主义突然出现在人们的视野中，因为它满足了用语言表达一系列意图和选区凝聚的需要，这是争取妇女权利和自由的漫长历史中的一个新时刻。 “素食”一词代表了一个历史性时刻与几个世纪以来对杀害动物的抗议的交汇点。
Yet the coining of this word has caused a conflict in interpretation about its etymology. The Oxford English Dictionary states that the name is derived irregularly from "veget-able" plus "arian". Vegetarians hold to a different etymology. They argue that it is "from the Latin word vegetus, meaning 'whole, sound, fresh or lively', as in the ancient Latin term homo vegetus-a mentally and physically vigorous person. Thus, the English vegetarians were trying to make a point about the philosophical and moral tone of the lives they sought to lead. They were not simply promoting the use of vegetables in the diet." (Later in the nineteenth century when the Vegetarian Society debated a name change, Francis Newman proposed "anti-creophagist" but got little support for this new name. ) 然而，这个词的创造引起了对其词源的解释冲突。《牛津英语词典》指出，这个名字不规则地来源于“veget-able”和“arian”。素食者持有不同的词源。他们争辩说，它“来自拉丁语 vegetus，意思是'完整、健全、新鲜或活泼'，就像古拉丁语 homo vegetus——一个精神和身体充满活力的人一样。因此，英国素食主义者试图就他们所追求的生活的哲学和道德基调提出一个观点。他们不仅仅是在饮食中推广蔬菜的使用。 （十九世纪后期，当素食协会讨论更名时，弗朗西斯·纽曼（Francis Newman）提出了“反杂物食剂”，但这个新名称几乎没有得到支持。 ）
From this self-naming arises a constant battle for meaning, which consigns vegetarians to appearing even more literal minded (or petty or narrow-minded), for inevitably the word has been corrupted. The battle for meaning occurs over who, precisely, is a vegetarian. Vegetarianism as a word defining a certain set of "restrictions" has been appropriated by meat eaters who dilute it by the inclusion of chickenmeat and fishmeat in their definition. Can one eat dead fishes or chickens and be a vegetarian? 从这种自我命名中产生了一场持续的意义之争，这使素食者显得更加字面意思（或狭隘或狭隘），因为这个词不可避免地被破坏了。意义之争发生在谁是素食主义者的确切问题上。素食主义作为一个定义特定“限制”的词，已经被肉食者挪用，他们通过将鸡肉和鱼肉纳入他们的定义来稀释它。一个人可以吃死鱼或死鸡并成为素食主义者吗？
What is literally transpiring in the widening of the meaning of vegetarianism is the weakening of the concept of vegetarianism by including within it some living creatures who were killed to become food. Ethical vegetarians complain of this because they know it signifies that the structure of the absent referent is prevailing; once the concept is tolerated - i.e., some beings maybe consumed-then their radical protest is being eviscerated. People who eat fishmeat and chickenmeat are not vegetarians; they are omnivores who do not eat red meat. Allowing those who are not vegetarians to call themselves vegetarians dismembers the word from its meaning and its history. It also, on a very practical level, redounds on vegetarians who appear at restaurants or parties where nonvegetarians have prepared "vegetarian food" only to find that this means dead fishes or a dead chicken. 在素食主义含义的扩大中，从字面上看，素食主义的概念被削弱了，其中包括一些被杀死成为食物的生物。有道德的素食主义者抱怨这一点，因为他们知道这意味着缺席的参照物的结构占主导地位;一旦这个概念被容忍——也就是说，一些生物可能被消耗掉了——那么他们的激进抗议就会被掏空。吃鱼肉和鸡肉的人不是素食者;它们是杂食动物，不吃红肉。允许那些不是素食者的人称自己为素食者，会肢解这个词的含义和历史。在非常实际的层面上，它也对那些出现在非素食者准备“素食”的餐馆或聚会上的素食者进行了谴责，结果却发现这意味着死鱼或死鸡。
The Sexual Politics of Meat 肉类的性政治
Vegetarians are muted when made to feel that they are the insensitive, picky ones by complaining when people call themselves vegetarians even though they eat dead chickens and fishes. The process of neutralization/ generalizing of the word vegetarian so that it only means objection to red meat—which even meat eaters see as having merit because of cholesterol concerns-is one of the consequences of seeking to establish new naming within a dominant culture resistant to it. 当人们称自己为素食者时，即使他们吃死鸡和死鱼，素食者也会抱怨自己是麻木不仁、挑剔的人，他们会保持沉默。“素食者”一词的中和/泛化过程，使其仅意味着对红肉的反对——即使是肉食者也认为红有价值，因为胆固醇问题——是寻求在抵制它的主流文化中建立新命名的后果之一。
New naming: Animalized and feminized protein 新命名：动物化和女性化蛋白质
Animalized protein is a historical term deserving current use. This term was used in the nineteenth century to refer to food from animals' bodies. A letter from Ellen G. White in 1896 represents the way vegetarians used this term: 动物化蛋白质是一个值得当前使用的历史术语。这个术语在十九世纪被用来指代动物体内的食物。1896年，艾伦·怀特（Ellen G. White）的一封信代表了素食者使用这个词的方式：
The diet of the animals is vegetables and grains. Must the vegetables be animalized, must they be incorporated into the system of animals, before we get them? Must we obtain our vegetable diet by eating the flesh of dead creatures? 动物的饮食是蔬菜和谷物。在我们得到蔬菜之前，蔬菜必须被动物化，必须将它们纳入动物系统吗？我们必须通过吃死生物的肉来获得蔬菜吗？
The animalizing of protein is the main agent in the structure of the absent referent. The term "animalized" in describing meat achieves the goal of reinserting the absent referent into the discussion, acting as a reminder of what process is used to produce meat-the feeding and fattening of animals. Through the animalizing of protein animals are reduced to being means to our ends, converted from being someone to something. They are seen as bodies to be manipulated as incubators of protein. As a concept, the animalizing of protein posits that this is the proper way for humans to get their protein, and that the proper role for animals is to produce this protein. But as a phrase, animalized protein insists that animals cannot be left out of the definition of meat eating. 蛋白质的动物化是缺失参照物结构中的主要因素。在描述肉类时，“动物化”一词达到了将缺席的指涉物重新插入讨论的目标，提醒人们使用什么过程来生产肉类——动物的喂养和育肥。通过蛋白质的动物化，动物沦为我们达到目的的手段，从人转变为某物。它们被视为纵的身体，作为蛋白质的孵化器。作为一个概念，蛋白质的动物化假设这是人类获取蛋白质的正确方式，而动物的适当角色是产生这种蛋白质。但作为一个短语，动物化蛋白质坚持认为动物不能被排除在吃肉的定义之外。
A corollary and prelude to animalized protein is feminized protein: milk and eggs. Again, animals are means to our ends, this time as producers of dairy products. Besides the bee's production of honey, the only beings who produce food from their own body while living are females of child-bearing age who produce milk and eggs. Female animals become oppressed by their femaleness, and become essentially surrogate wet-nurses. These other animals are oppressed as Mother animals. When their productiveness ends, then they are butchered and 动物化蛋白质的必然结果和前奏是女性化蛋白质：牛奶和鸡蛋。同样，动物是我们达到目的的手段，这次是乳制品的生产者。除了蜜蜂生产蜂蜜外，唯一在活着时用自己的身体生产食物的生物是育龄女性，她们会产生牛奶和鸡蛋。 雌性动物被它们的女性身份所压迫，并基本上成为替代的湿护士。这些其他动物作为母动物受到压迫。当他们的生产力结束时，他们就会被屠杀和
become animalized protein. "Complete" or "total" vegetarians and vegans boycott feminized and animalized protein. 变成动物化的蛋白质。“完全”或“完全”素食者和纯素食者抵制女性化和动物化的蛋白质。
New naming: Vegan 新命名：素食主义者
The word "vegan" coined by Dorothy Watson in 1944 overcomes the dilution of the word "vegetarian" by the dominant culture. A vegan avoids all products arising from the exploitation of animals, not only animalized and feminized proteins, but also, for instance, fur, leather, and honey. Veganism is an ethical stance based on compassion for all beings. 多萝西·沃森（Dorothy Watson）在1944年创造的“素食主义者”一词克服了主流文化对“素食主义者”一词的稀释。素食主义者避免因剥削动物而产生的所有产品，不仅是动物化和女性化的蛋白质，还包括毛皮、皮革和蜂蜜等。素食主义是一种基于对众生的慈悲的道德立场。
The word vegan explicitly incorporates concerns for all animals. There is no possibility to claim one is a "pollo-vegan" The new naming recognizes the problem with "feminized protein"-i.e., that female animals are doubly oppressed, in their living and in their dying. 素食主义者这个词明确包含了对所有动物的关注。不可能声称自己是“素食主义者” 新命名承认了“女性化蛋白质”的问题，即雌性动物在生与死中受到双重压迫。
As Jo Stepaniak explains the coining of the word in The Vegan Sourcebook, the impetus was finding a word to replace 正如乔·斯捷潘尼亚克（Jo Stepaniak）在《素食资料集》（The Vegan Sourcebook）中解释这个词的创造时，动力是找到一个词来代替
total vegetarian to describe vegetarians who do not use dairy products. The term prevailed over other suggestions at the time including dairybans, vitans, neovegetarians, benevores, bellevores, all-vegas, sanivores, and beaumangeurs. It was derived from the word vegetarian by taking the first three letters (veg) and the last two letters (an) because "veganism starts with vegetarianism and carries it through to its logical conclusions.' 完全素食者来形容不使用乳制品的素食者。该术语在当时胜过其他建议，包括 dairybans、vitans、neovegetarians、benevores、bellevores、all-vegas、sanivores 和 beaumangeurs。它源自素食这个词，采用前三个字母（veg）和后两个字母（an），因为“素食主义从素食主义开始，并将其贯彻到其合乎逻辑的结论。
The Oxford Illustrated Dictionary recognized the word vegan in 1962. At some point, toward the end of the first decade of the twenty-first century, Microsoft Word's spelling program stopped underlining the word "vegan" as though it were a misspelling of something. For any vegan writer, this was a moment of lexicographical liberation. The word veganism, however, took longer. 《牛津画报词典》在1962年承认了素食主义者这个词。在二十一世纪第一个十年末的某个时候，Microsoft Word 的拼写程序停止强调“素食主义者”这个词，就好像它是某些东西的拼写错误一样。对于任何纯素作家来说，这是一个词典解放的时刻。然而，素食主义这个词花了更长的时间。
The Sexual Politics of Meat is truly a feminist-vegan critical theory. 《肉食的性政治》是真正的女权主义-素食主义批判理论。
New naming: The fourth stage 新命名：第四阶段
New naming is required to identify the recent developments in the way animals animalize protein. Since World War II, a new way of treating animals has evolved that is named in euphemistic terms, "factory farming." I suggest we consider the development that incarcerates animals into these 需要新的命名来识别动物动物化蛋白质方式的最新发展。自第二次世界大战以来，一种对待动物的新方法已经发展起来，用委婉的术语命名为“工厂化养殖”。我建议我们考虑将动物囚禁在这些方面的发展
The Sexual Politics of Meat 肉类的性政治
misnamed factory farms as the fourth stage of meat eating. The first stage in the development of people's meat eating was that of relying predominantly on vegetarian foods, and what little meat (from small animals or bugs) consumed was acquired with one's hands or sticks, or from scavenging carcasses. The first stage of meat eating met Plutarch's "do-it-yourself" standards for eating animals described in the previous chapter. 错误地将工厂化农场称为肉食的第四阶段。人们肉食发展的第一阶段是主要依靠素食，食用的少量肉（来自小动物或虫子）是用手或棍子或从清道夫的尸体中获得的。吃肉的第一阶段符合普鲁塔克在上一章中描述的吃动物的“自己动手”标准。
Hunting is the second stage of meat eating. When meat is obtained through killing animals who are not domesticated, there is little reliance on feminized protein. With the second stage, implemental violence is introduced, as well as the selection of some members of a community to be hunters. Distance from the animal is achieved through the implements used to kill the animal as well as from the division of a culture into hunters and nonhunters. 狩猎是吃肉的第二阶段。当通过杀死未驯化的动物获得肉类时，对女性化蛋白质的依赖性很小。在第二阶段，引入了实施暴力，以及选择社区的一些成员作为猎人。与动物的距离是通过用于杀死动物的工具以及将文化划分为猎人和非猎人来实现的。
The third stage of meat eating is the domestication of animals, providing them with the trappings of care and security while planning their execution. With the third stage, meat consumption increases because meat is now from domesticated, easily available, animals. Domestication of animals provides another food resource: feminized protein. Locavores seek to return to this stage. 吃肉的第三阶段是动物的驯化，在计划执行动物的同时为它们提供照顾和安全的装饰。在第三阶段，肉类消费量增加，因为肉类现在来自驯养的、容易获得的动物。动物的驯化提供了另一种食物资源：女性化蛋白质。食肉动物试图回到这个阶段。
The fourth stage of meat eating involves the imprisoning of animals. In the fourth stage we find the highest per capita consumption of animalized and feminized protein: 60 percent of the food Americans now eat is provided by the meat, dairy, and egg industries. Animals are separated from most people's everyday experience, except in their final fate as food. With the fourth stage, we have started thinking in terms of how much meat or dairy products we need, rather than how much protein we need. This is because, for several decades in the mid-twentieth century, animalized protein and feminized protein made up two out of the four basic food groups. Seventy percent of protein for Americans is derived from these two food groups; in contrast, 80 percent of the protein in many Asian countries came from vegetable proteins. 吃肉的第四阶段涉及囚禁动物。在第四阶段，我们发现动物化和女性化蛋白质的人均消费量最高：美国人现在吃的食物中有60%是由肉类、奶制品和鸡蛋行业提供的。动物与大多数人的日常经验是分开的，除了它们作为食物的最终命运。在第四阶段，我们开始考虑我们需要多少肉类或奶制品，而不是我们需要多少蛋白质。这是因为，在二十世纪中叶的几十年里，动物化蛋白质和女性化蛋白质构成了四个基本食物组中的两个。美国人百分之七十的蛋白质来自这两种食物;相比之下，在许多亚洲国家，80%的蛋白质来自植物蛋白。
The changes in the stages of meat eating signal the increasing dependence of a culture on the structure of the absent referent. In addition, the changes in the stages of meat eating signal the increasing interpolation of anti-black racism-because of failure to understand alternative protein sources-into the structure of the absent referent. If androcentrism through anti-black racism eliminates competing models for relationships between men and women, anti-black racism upholds a model of consumption that fi xates on animalized protein and obscures the use of 肉食阶段的变化表明文化对缺席参照物结构的依赖性越来越大。此外，肉食阶段的变化表明，由于未能理解替代蛋白质来源，反黑人种族主义越来越多地插入到缺席的参照物的结构中。如果说通过反黑人种族主义的男性中心主义消除了男女关系的竞争模式，那么反黑人种族主义则支持了一种消费模式，这种消费模式以动物化蛋白质为基础，并掩盖了
alternative protein sources that characterize the majority of second stage cultures. White supremacy distorts cultures that were or are gynocentric and not completely dependent on animalized protein. 表征大多数第二阶段培养物的替代蛋白质来源。白人至上主义扭曲了过去或现在以女性为中心的文化，并不完全依赖动物化蛋白质。
New namers: Charlotte and vegetarian protest literature 新命名者：夏洛特和素食抗议文学
A model for alternative naming can be found in one of the most famous writers and weavers of webs: Charlotte in E. B. White's Charlotte's Web. Charlotte weaves words into her web to prevent the butchering of Wilbur the pig. Rather than accede to the false naming of Wilbur the pig as pork, bacon, and ham, Charlotte effects new naming: Wilbur is "some pig," not a meat-bearing animal but rather "terrific."54 Charlott's words are a form of vegetarian protest literature. The alternative naming of this protest literature attempts to keep all Wilburs alive and whole, rather than dead, fragmented, and renamed. 在最著名的作家和织网者之一身上可以找到替代命名的模型：E.B.怀特的《夏洛特的网》中的夏洛特。夏洛特将文字编织成她的网，以防止猪威尔伯被屠杀。夏洛特没有同意将猪威尔伯错误地命名为猪肉、培根和火腿，而是采用了新的命名方式：威尔伯是“一些猪”，不是一种吃肉的动物，而是“了不起的”。54 夏洛的文字是素食抗议文学的一种形式。这种抗议文学的替代命名试图让所有威尔伯人保持活力和完整，而不是死去、支离破碎和重新命名。
Once we stop thinking of meat eating as a set of nutritional or evolutionary givens, we are free instead to examine language about meat eating as historical justificatory strategies. Language about eating animals creates cultural meaning in support of oppressing animals. Protest literature that challenges this cultural meaning has most frequently appeared in the form of the essay, which can be traced from Plutarch to contemporary nonfiction works. These attempt to untangle the web of violence against animals and weave new words. This protest literature is characterized by a self-conscious tradition with certain recurring themes and images. An essential aspect of this protest literature is the rephrasing of questions meat eaters pose. Plutarch says in response to the question of why it was that Pythagoras abstained from eating flesh: "You ought rather, in my opinion, to have enquired who first began this practice, than who of late times left it off."55 Or Bernard Shaw who retorted when asked why he was a vegetarian, why do you call me to account for eating decently? 一旦我们不再将吃肉视为一组营养或进化给定物，我们就可以自由地将吃肉的语言作为历史的正当策略来研究。关于吃动物的语言创造了支持压迫动物的文化意义。挑战这种文化意义的抗议文学最常以散文的形式出现，从普鲁塔克到当代非虚构作品。这些试图解开针对动物的暴力网络并编织新词。这种抗议文学的特点是具有某些反复出现的主题和图像的自我意识传统。这种抗议文学的一个重要方面是对肉食者提出的问题的改写。普鲁塔克在回答毕达哥拉斯为什么不吃肉的问题时说：“在我看来，你应该问问是谁首先开始了这种做法，而不是最近谁放弃了这种做法。55 或者萧伯纳，当他被问到为什么是素食主义者时，他反驳说，你为什么叫我为吃得体面负责？
The following chapter explores the dynamics that occur when meat eaters try to call vegetarians to account for eating decently. This analysis pinpoints that which prevents the vegetarian word from being made flesh. The subtle barriers which prevent the hearing of vegetarian words represent the final elements in the patriarchal texts of meat. 下一章探讨了当肉食者试图要求素食者考虑体面饮食时发生的动态。这种分析指出了阻止素食词成为肉身的东西。阻止听到素食话语的微妙障碍代表了肉食父权制文本中的最后元素。
CHAPTER 4 THE WORD MADE FLESH 第4章 道成肉身
The teachings of Pythagoras 毕达哥拉斯的教义
There was a man here. . . 这里有一个人......
He was first 他是第一个
To say that animal food should not be eaten, And learned as he was, men did not always Believe him when he preached, "Forbear, O mortals, To spoil your bodies with such impious food!" 说动物性食物不应该吃，而且像他一样博学，人们并不总是相信他，当他讲道时，“凡人啊，忍耐，用这种不道德的食物来破坏你的身体！
-Ovid, Metamorphoses -奥维德，《变形记》
A Word made Flesh is seldom 道成肉身的道成肉身是很少见的
And tremblingly partook. 并战战兢兢地参与其中。
-Emily Dickinson -艾米莉·狄金森
This chapter considers the dialectic between those who hear vegetarian words and become vegetarians and the majority who do not. While there are many who follow in Pythagoras's steps and say "Forbear, O mortals, / To spoil your bodies with such impious food!" most people respond as did Pythagoras's listeners: they do not believe the words they hear. The proselytizing vegetarian, no matter how learned, encounters subtle barriers which prevent hearing the protests being articulated. Most vegetarians do not perceive these subtle barriers. One reason is that their own conversion to vegetarianism leads them to believe that others can also be converted. Another factor in the failure to perceive these barriers is the absence of a feminist perspective on the issue of eating animals that would emphasize the primacy of political and cultural forces. A major factor in weakening the vegetarian argument is the time and place during which vegetarian ideas are discussed: frequently at dinnertime over a meal, a time when vegetarians often find themselves in the minority. This creates a political climate in 本章探讨了那些听到素食者并成为素食者的人与大多数不吃素的人之间的辩证关系。虽然有很多人追随毕达哥拉斯的脚步，说“忍耐吧，凡人啊，/用这种卑鄙的食物来破坏你的身体！”大多数人的反应和毕达哥拉斯的听众一样：他们不相信他们听到的话。劝人改宗的素食主义者，无论多么有学问，都会遇到微妙的障碍，阻碍人们听到抗议的声音。大多数素食者没有意识到这些微妙的障碍。其中一个原因是，他们自己皈依素食主义，使他们相信其他人也可以皈依。未能意识到这些障碍的另一个因素是，在食用动物的问题上缺乏女权主义观点，这种观点将强调政治和文化力量的首要地位。削弱素食论点的一个主要因素是讨论素食思想的时间和地点：通常是在晚餐时间吃饭，素食者经常发现自己是少数。这创造了一种政治气候
The Sexual Politics of Meat 肉类的性政治
which the idea of vegetarianism is defeated both by the presence of meat and the idea of meat eating. A cultural perspective determines this defeat as well; I will argue that it is connected to our ideas about stories and their proper endings. 素食主义的思想被肉的存在和吃肉的想法所击败。文化视角也决定了这种失败;我会争辩说，这与我们对故事及其正确结局的看法有关。
After considering the reforming impulse of vegetarians-the fact that vegetarian conversion does take place and is related to reading vegetarian protest literature-this chapter offers an analysis of those subtle political and cultural forces that prevail over vegetarian words. 在考慮了素食者的改革衝動之後，本章分析了那些壓倒素食詞彙的微妙政治和文化力量。
Various meanings to the idea of the word made flesh exist. The first meaning is perhaps the most obvious: converting from meat eating to vegetarianism as a result of hearing or reading someone's vegetarian arguments; this embodies in the flesh the vegetarian word. At dinnertime, conversations about meat eating involve an alternative word made flesh: meat eaters' arguments are reinforced by the literal presence of animal flesh. Their words endorse this flesh; the flesh reinforces the words. Lastly, in the subtle ways that meat eating adheres to traditional narrative structure, the words of stories and the flesh of meals become interchangeable. “肉体”这个词有多种含义。第一个含义可能是最明显的：由于听到或阅读某人的素食论点而从吃肉转变为素食主义;这在肉体中体现了素食这个词。在晚餐时间，关于吃肉的谈话涉及另一个词“肉”：肉食者的论点因动物肉的字面存在而得到加强。他们的话语支持这个肉体;肉体强化了话语。最后，在吃肉遵循传统叙事结构的微妙方式中，故事的文字和饭菜的肉变得可以互换。
Vegetarian protest literature 素食抗议文学
For what is finally at stake is not so much how "to make visible the invisible" as how to produce the conditions of visibility for a different social subject. 因为最终的利害关系不在于如何“使不可见的东西变得可见”，而在于如何为不同的社会主体创造可见的条件。
-Teresa de Lauretis -特蕾莎·德·劳雷蒂斯
A body of literature that proclaims vegetarianism's legitimacy stretches from Plutarch's two essays against meat eating to contemporary books such as Vegetarianism: a Way of Life, The Vegetarian Alternative, and A Vegetarian Sourcebook. They argue for the reasonableness of vegetarianism and the necessity to adopt it. Historical examples of this genre can be found in numerous vegetarian writings of the eighteenth, nineteenth, and early twentieth centuries. My three-and-a-half-year-old son determined to add his own voice to this body as a way of convincing his father to stop eating dead chickens. Frustrated that conversations over dinnertime were not succeeding, he created a "Don't Eat Meat" book. As he wrote in it, he reported on what he was writing: 从普鲁塔克的两篇反对吃肉的文章到当代书籍，如《素食主义：一种生活方式》、《素食替代品》和《素食资料集》。 他们主张素食主义的合理性和采用素食主义的必要性。这种流派的历史例子可以在 18 世纪、19 世纪和 20 世纪初的众多素食著作中找到。我三岁半的儿子决定在这个身体里加入自己的声音，以此来说服他的父亲停止吃死鸡。由于晚餐时间的谈话没有成功，他感到沮丧，于是他写了一本《不要吃肉》的书。正如他在信中所写的那样，他报告了他所写的内容：
Don't eat fish. 不要吃鱼。
Don't each chicken. 不要每只鸡。
Don't eat crabs. 不要吃螃蟹。
Don't eat whales. 不要吃鲸鱼。
Don't eat roosters. 不要吃公鸡。
Don't eat octopus. 不要吃章鱼。
Don't eat chicken. 不要吃鸡肉。
Don't eat fish. 不要吃鱼。
Don't eat lobsters. 不要吃龙虾。
Unable to spell, what he inscribed were signs meaningful only to him. These are emblematic of the way a meat-eating culture greets vegetarian writings: they may be well written but ultimately they are without meaning. Vegetarians, despite the variety of ways in which to argue their perspective, always appear to be saying, "Don't eat meat." Meat eaters cannot make sense of this because a part of their definition of what makes sense is eating meat. Yet, vegetarians believe that they will be heard by a meat-eating culture. Literal faith in the word made flesh through books was not lost on my son. Once he had written down his important injunctions he announced to his father, "Sorry, Daddy, but you can't eat meat anymore. I wrote it." 由于不会拼写，他写的只是对他有意义的标志。这些象征着肉食文化迎接素食写作的方式：它们可能写得很好，但最终它们没有意义。素食者，尽管有各种各样的方式来争论他们的观点，但似乎总是在说，“不要吃肉。肉食者无法理解这一点，因为他们对有意义的定义的一部分是吃肉。然而，素食者相信他们会被肉食文化所倾听。我儿子并没有失去对通过书本成为肉身的道的字面信仰。一旦他写下了他的重要命令，他就对他的父亲宣布：“对不起，爸爸，但你不能再吃肉了。是我写的。
The vegetarian word made flesh 素食这个词造就了肉体
As my son may have intuited, vegetarians' relationships to earlier vegetarian writings demonstrates that vegetarianism is often parented to a large degree by books. Their own vegetarianism becomes a way of making the vegetarian word flesh. Historian Keith Thomas describes this influence: "Their inspiration was often literary, many claiming to have been converted by reading the arguments of Pythagoras or Plutarch. In a culture where the majority eat meat, reading texts is often the only way by which vegetarianism is presented in a positive light. In essence, the authority of previous vegetarian texts authors new vegetarians who take vegetarian words literally. 正如我儿子的直觉所预料的那样，素食主义者与早期素食著作的关系表明，素食主义在很大程度上是由书籍培养的。他们自己的素食主义成为使素食这个词有血肉的一种方式。历史学家基思·托马斯（Keith Thomas）描述了这种影响：“他们的灵感通常来自文学，许多人声称是通过阅读毕达哥拉斯或普鲁塔克的论点而皈依的。 在大多数人吃肉的文化中，阅读文本通常是以积极的态度呈现素食主义的唯一方式。从本质上讲，以前的素食文本的权威性创造了新的素食主义者，他们从字面上理解素食词。
It is thought that Percy Shelley's vegetarianism arose from reading Plutarch's two essays on flesh eating. By patterning the title of his first vegetarian essay-A Vindication of Natural Diet-after Mary Wollstonecraft's infamous A Vindication of the Rights of Woman he intimates that he may be bearing a feminist word as well. 人们认为，珀西·雪莱的素食主义源于阅读普鲁塔克关于吃肉的两篇文章。在玛丽·沃斯通克拉夫特（Mary Wollstonecraft）臭名昭著的《为妇女权利辩护》（A Vindication of the Rights of Woman）之后，他将他的第一篇素食文章《自然饮食的辩护》（A Vindication of Natural Diet）的标题作为图案，暗示他可能也带有女权主义的词汇。
The Sexual Politics of Meat 肉类的性政治
Aphra Behn celebrates seventeenth-century vegetarian Thomas Tryon's methods for healthy living and explains that his writings have influenced her to try his methods. After reading Tryon, Benjamin Franklin tried vegetarianism for a while as well. 阿芙拉·贝恩 （Aphra Behn） 颂扬了 17 世纪素食主义者托马斯·特赖恩 （Thomas Tryon） 的健康生活方式，并解释说他的著作影响了她尝试他的方法。 在读完《特赖恩》之后，本杰明·富兰克林也尝试了一段时间的素食主义。
Joseph Ritson, author of the 1802 An Essay on Abstinence from Animal Food as a Moral Duty, became a vegetarian by taking literally the words of an earlier text. Ritson reports-in introducing himself as the author of his vegetarian book-that he was 约瑟夫·里森（Joseph Ritson）是1802年《关于禁欲动物性食物作为道德义务的论文》的作者，他通过从字面上理解早期文本的文字而成为素食主义者。里森报告说，在介绍自己是他的素食书的作者时，他是
induc'd to serious reflection, by the perusal of Mandevilles Fable of the bees, in the year 1772, being the 19th year of his age, has ever since, to the reviseal of this sheet, firmly adhered to a milk and vegetable diet, haveing, at least, never tasteed, dureing the whole course of those thirty years, a morsel of flesh, fish, or fowl. 1772年，也就是他19岁的时候，通过细读《蜜蜂的曼德维尔寓言》，引起了他的认真思考，从那时起，直到这张纸的复活，他坚定地坚持牛奶和蔬菜的饮食，至少，在这三十年的整个过程中，从未尝过一口肉， 鱼，或家禽。
The passage from Mandeville that prompted this change of diet reads: 曼德维尔（Mandeville）的这段话促使了这种饮食的改变，内容如下：
I have often thought, if it was not for this Tyranny which Custom usurps over us, that Men of any tolerable Goodnature could never be reconcild to the killing of so many Animals for their daily Food, as long as the bountiful Earth so plentifully provides them with Varieties of vegetable Dainties. 我常常想，如果不是习俗篡夺了我们的暴政，只要富饶的大地如此丰富地为他们提供各种蔬菜，任何善良的人都永远不会甘心杀死这么多动物来获取日常食物。
Historian James Turner implies that Ritson took Mandeville's words literally when they were meant ironically. Mandeville's book, Turner writes, "belittled the supposed differences between men and animals and wondered (tongue in cheek?) whether people would continue to eat animals if they stopped to ponder what they were doing."8 One of Ritson's biographers acknowledges that the influence of Mandeville on Ritson "notably reveals the vital way in which his reading affected him." Near the end of his Essay, Ritson refers to the similar effect the speech of Pythagoras in Ovid's Metamorphoses had upon Lord Chesterfield, who reported that "it was some time before I could bring myself to our college-mutton again, with some inward doubt, whether I was not making myself an accomplice to a murder." 历史学家詹姆斯·特纳（James Turner）暗示，里特森从字面上理解了曼德维尔的话，而这些话的意思是讽刺的。特纳写道，曼德维尔的书“贬低了人与动物之间所谓的差异，并想知道（开玩笑？如果人们停下来思考自己在做什么，他们是否会继续吃动物。8 里特森的一位传记作者承认，曼德维尔对里特森的影响“特别揭示了他的阅读对他的影响。在文章的末尾，里特森提到了毕达哥拉斯在奥维德的《变形记》中的演讲对切斯特菲尔德勋爵的类似影响，切斯特菲尔德勋爵报告说：“我过了一段时间才能再次回到我们的大学羊肉店，内心有些怀疑，我是否没有让自己成为谋杀的帮凶。
As a teenager, Robert Browning read Percy Shelley's writings and became a practicing vegetarian for two years. When he arrived in London, Gandhi's discovery of the writings of his British contemporary, Henry Salt, specifically his A Plea for Vegetarianism, provided the ethical grounding he needed to continue his vegetarianism. Gandhi reported, "From the date of 十几岁时，罗伯特·勃朗宁（Robert Browning）阅读了珀西·雪莱（Percy Shelley）的著作，并成为了两年的素食主义者。 当他到达伦敦时，甘地发现了与他同时代的英国人亨利·索尔特（Henry Salt）的著作，特别是他的《素食主义的恳求》，为他继续素食主义提供了所需的道德基础。甘地报告说，“从
reading this book, I may claim to have become a vegetarian by choice."12 Bernard Shaw attributes his vegetarianism to the influence of Percy Shelley: "It was Shelley,' he recorded in one of his Sixteen Self Sketches, 'who first opened my eyes to the savagery of my diet,' though 'it was not until 1880 or thereabouts that the establishment of vegetarian restaurants in London made a change practicable for me.'”13 Feminist, vegetarian, and pacifist Charlotte Despard was greatly influenced by Shelley's Queen Mab. 读了这本书，我可以说自己是自愿成为素食主义者的。12 萧伯纳将他的素食主义归因于珀西·雪莱的影响：“是雪莱，”他在《十六幅自我素描》中的一幅中写道，“他第一次让我睁开了眼睛，看到了我饮食的野蛮性，”尽管“直到1880年左右，伦敦素食餐馆的建立才使我能够做出改变。13 女权主义者、素食主义者和和平主义者夏洛特·德斯帕德深受雪莱的《马布女王》的影响。
Today many people encounter the idea of vegetarianism not through reading vegetarian words but by discussing vegetarianism with a vegetarian. This often occurs over a meal. What transpires is the opposite of the vegetarian word made flesh. At dinnertime, vegetarians can become unwittingly embattled when the texts of meat are simultaneously broached conversationally and incarnated on the dinner plate. 今天，许多人不是通过阅读素食词来接触素食主义的想法，而是通过与素食者讨论素食主义。这通常发生在一顿饭中。所发生的是素食词“肉”的对立面。在晚餐时间，素食者可能会在不知不觉中陷入困境，因为肉类的文本同时被对话提及并化身在餐盘上。
Embattled conversations 四面楚歌的对话
An individual woman who appears as the spokeswoman for the freedom of all women is a pathetic and isolated creature. . . . She presents no threat. An individual "emancipated" woman is an amusing incongruity, a titillating commodity, easily consumed. 一个以所有女性自由代言人的身份出现的个体女性是一个可悲而孤立的生物。她没有构成威胁。一个“解放”的女人是一种有趣的不协调，一种令人心烦意乱的商品，很容易被消费。
-Sheila Rowbotham -希拉·罗博瑟姆
Remark upon learning of the death of Dr. Lambe, early nineteenthcentury vegetarian author: 在得知十九世纪早期的素食作家兰贝博士去世的消息后，他评论道：
"If he wished, rather rashly, to deprive us of flesh diet, nevertheless he must be forgiven. For whom then did he harm? So far as I know none, unless it were himself, for no-one else paid attention to it.".15 “如果他想轻率地剥夺我们的肉食，那么他必须被原谅。那么他伤害了谁呢？据我所知，除了他自己之外，没有人注意到它。15
Vegetarianism provokes conversation, but vegetarianism faces the problem of making its meanings understood within a dominant discourse that approves of meat eating. A sempiternal concern of vegetarians is the fate of their beliefs when talking with meat eaters. The most likely place to experience a conflict in meaning between vegetarians and meat eaters is during dinnertime. That vegetarians discuss their vegetarianism is inevitable. For if vegetarians do not volunteer opinions, like Sir Richard Phillips "who once rang a peal" in William Cobbett's ears "against shooting and hunting," they are continually called upon to defend their diet. Harriot Kezia Hunt, nineteenth-century American feminist health reformer 素食主义引发了对话，但素食主义面临着在赞成吃肉的主导话语中理解其含义的问题。素食者在与肉食者交谈时，他们信仰的命运是他们的经验。素食者和肉食者之间最有可能发生意义冲突的地方是在晚餐时间。素食者讨论他们的素食主义是不可避免的。因为如果素食者不主动发表意见，就像理查德·菲利普斯爵士（Sir Richard Phillips）那样，“曾经在威廉·科贝特（William Cobbett）的耳边大声疾呼”反对射击和狩猎“，他们就会不断被要求捍卫自己的饮食。 哈里奥特·凯齐亚·亨特（Harriot Kezia Hunt），十九世纪美国女权主义健康改革家
The Sexual Politics of Meat 肉类的性政治
and friend of vegetarian and feminist Mary Gove Nichols, demonstrates this in reporting that "I always quarreled with her Grahamism." John Oswald opens his 1791 vegetarian book by stating that he is "fatigued with answering the enquiries, and replying to the objections of his friends, with respect to the singularity of his mode of life." With the publication of his The Cry of Nature; or, an Appeal to Mercy and to Justice on Behalf of the Persecuted Animals, he expresses the hope that he can pursue his diet "without molestation" as he now has set forth his thoughts about meat eating. 素食主义者和女权主义者玛丽·戈夫·尼科尔斯（Mary Gove Nichols）的朋友在报道中证明了这一点，“我总是与她的格雷厄姆主义争吵。 约翰·奥斯瓦尔德（John Oswald）在他1791年出版的素食书的开头说，他“厌倦了回答询问，并回答朋友对他的生活方式的独特性的反对意见。随着他的《大自然的呐喊》的出版;或者，代表受迫害的动物呼吁怜悯和正义，他表示希望他能够“不受骚扰”地继续他的饮食，因为他现在已经阐述了他对吃肉的想法。
Thomas Holcroft seems proud of himself as he confides to his journal the gist of his dinner conversation with a vegetarian: 托马斯·霍尔克罗夫特（Thomas Holcroft）似乎为自己感到自豪，他在日记中吐露了他与素食者晚餐谈话的要点：
June 24th, 1798 1798年6月24日
-Dined, Godwin and Reece present. . . . Spoke to Mr. Reece on the morality of eating animal food: he said we had no right to kill animals, and diminish the quantity of sensation. I answered that the quantity of sensation was greatly increased; for that the number of living animals was increased, perhaps ten, perhaps a hundred fold, by the care which man bestowed on them; and that as I saw no reason to suppose they meditated on, or had any fore-knowledge of death, the pain of dying to them is scarcely worth mentioning. . . . Ritson joined our party in the evening. -用餐，戈德温和里斯在场。在与里斯先生谈及吃动物性食物的道德问题时，他说我们没有权利杀死动物，也没有权利减少感觉的数量。我回答说感觉的数量大大增加;因为活的动物的数量增加了，也许是十倍，也许是一百倍，因为人类对它们的照顾;而且，由于我看不出有任何理由认为他们沉思过，或者对死亡有任何预知，死亡的痛苦对他们来说几乎不值一提。里特森在晚上加入了我们的聚会。
In a situation where flesh is consumed, vegetarians inevitably call attention to themselves. They have made something absent on their plates; perhaps a verbal demurral has been required as well. They then are drawn into a discussion regarding their vegetarianism. Frequently, someone is present who actually feels hostile to vegetarianism and regards it as a personal challenge. If this is the case, all sorts of outrageous issues are thrown out to see how the vegetarian will handle them. The vegetarian, enthusiastic reformer, sees the opportunity as one of education; but it is not. Instead it is a teasing game of manipulation. At times, ludicrous questions are raised; they imply that the entire discussion is ludicrous. 在食用肉的情况下，素食者不可避免地会引起人们的注意。他们的盘子里缺少了一些东西;也许还需要口头上的异议。然后，他们被卷入了关于他们的素食主义的讨论中。经常有人在场，他们实际上对素食主义怀有敌意，并将其视为个人挑战。如果是这样的话，各种离谱的问题都会被抛出来，看看素食者会如何处理它们。素食主义者，热情的改革者，将机会视为教育之一;但事实并非如此。相反，它是一种操纵的戏弄游戏。有时会提出荒谬的问题;他们暗示整个讨论是荒谬的。
George Borrow, reporting on a dinnertime conversation with Sir Richard Phillips, Romantic radical and publisher, demonstrates this phenomenon: 乔治·博罗（George Borrow）报道了与浪漫主义激进分子和出版商理查德·菲利普斯爵士（Sir Richard Phillips）的晚餐谈话，证明了这种现象：
"You eat no animal food, sir?" said I. “你不吃动物性食物，先生？”我说。
"I do not, sir," said he; "I have forsworn it upwards of twenty years. In one respect, sir, I am a Brahmin. I abhor taking away life-the brutes have as much right to live as ourselves" “我没有，先生，”他说;“我已经放弃了它二十多年。先生，在某种程度上，我是婆罗门。我憎恶夺走生命——野蛮人和我们一样有生存的权利”
"But," said I, "if the brutes were not killed, there would be such a superabundance of them, that the land would be overrun with them." “可是，”我说，“如果这些野兽不被杀死，它们的数量就会过多，以至于这片土地上就会被它们淹没。
"I do not think so, sir; few are killed in India, and yet there is plenty of room." “我不这么认为，先生;在印度，很少有人被杀，但有足够的空间。
"But," said I, "Nature intended that they should be destroyed, and the brutes themselves prey upon one another, and it is well for themselves and the world that they do so. What would be the state of things if every insect, bird and worm were left to perish of old age?" “可是，”我说，“大自然的本意是要消灭它们，而野兽们自己也会互相捕食，它们这样做对他们自己和世界都有好处。如果每只昆虫、鸟类和蠕虫都任其年老而灭亡，情况会怎样？
"We will change the subject," said the publisher; "I have never been a friend to unprofitable discussions." “我们将改变主题，”出版商说;“我从来都不是无利可图的讨论的朋友。”
The situation is established not only to provoke defensiveness but to sidetrack the reformer into answering the wrong questions, as Phillips implies by changing the conversation. In this, the pattern of discourse resembles that of dinnertime conversations about feminism in the early 1970s. Questions of definition often predominate. Whereas feminists were parlaying questions which trivialized feminism such as "Are you one of those bra burners?" vegetarians must define themselves against the trivializations of "Are you one of those health nuts?" or "Are you one of those animal lovers?" While feminists encountered the response that "men need liberation too," vegetarians are greeted by the postulate that "plants have life too." Or to make the issue appear more ridiculous, the position is forwarded this way: "But what of the lettuce and tomato you are eating; they have feelings too!" 这种情况的建立不仅是为了激起防御性，而且是为了回避改革者回答错误的问题，正如菲利普斯通过改变谈话所暗示的那样。在这一点上，话语模式类似于 1970 年代初关于女权主义的晚餐时间对话。定义问题往往占主导地位。当女权主义者提出诸如“你是那些胸罩燃烧者之一吗？”之类的问题时，素食者必须定义自己，反对“你是那些健康疯子之一吗？”或“你是那些动物爱好者之一吗？”的琐碎化。当女权主义者遇到“男人也需要解放”的回应时，素食者却受到“植物也有生命”的假设的欢迎。或者为了让问题看起来更荒谬，立场是这样转发的：“但是你吃的生菜和西红柿呢？他们也有感情！
The attempt to create defensiveness through trivialization is the first conversational gambit which greets threatening reforms. This preestablishes the perimeters of discourse. One must explain that no bras were burned at the Miss America pageant, or the symbolic nature of the action of that time, or that this question fails to regard with seriousness questions such as equal pay for equal work. Similarly, a vegetarian, thinking that answering these questions will provide enlightenment, may patiently explain that if plants have life, then why not be responsible solely for the plants one eats at the table rather than for the larger quantities of plants consumed by the herbivorous animals before they become meat? In each case a more radical answer could be forwarded: "Men need first to acknowledge how they benefit from male dominance," "Can anyone really argue that the suffering of this lettuce equals that of a sentient cow who must be bled out before being butchered?" But if the feminist or vegetarian responds this way they will be put back on the defensive by the accusation 试图通过琐碎化来制造防御性，这是迎接威胁性改革的第一个对话策略。这预先建立了话语的边界。人们必须解释，在美国小姐选美比赛中没有烧胸罩，或者当时行动的象征性质，或者这个问题没有认真考虑同工同酬等问题。同样，素食者认为回答这些问题会带来启示，可能会耐心地解释，如果植物有生命，那么为什么不只对餐桌上吃的植物负责，而不是对食草动物在变成肉之前食用的大量植物负责呢？在每一种情况下，都可以提出一个更激进的答案：“男人首先需要承认他们如何从男性的统治中获益”，“谁能真的争辩说，这棵生菜的痛苦等于一头有知觉的牛，在被屠宰之前必须流血？但是，如果女权主义者或素食主义者以这种方式回应，他们将因指控而重新处于防御状态
The Sexual Politics of Meat 肉类的性政治
that they are being aggressive. What to a vegetarian or a feminist is of political, personal, existential, and ethical importance, becomes for others only an entertainment during dinnertime. 他们咄咄逼人。对素食主义者或女权主义者来说，具有政治、个人、存在和道德重要性的东西，对其他人来说只是晚餐时间的娱乐。
After trivialization, the discourse challenges the legitimacy of the issues. A feminist would encounter an earnest couple, with either the man or the woman asserting that they are a very happy couple: "Does my wife (Do I) look oppressed?" There really was no interest in a complex feminist analysis of oppression. Similarly, vegetarians encounter this: "Would you make carnivorous animals become vegetarian too? What about your (our) dog, cat?" In each case, the reformer is made to appear that she or he would take analysis or reform too far, disrupting the sacred nature of established relationships (a marriage, a carnivorous animal). 在琐碎化之后，话语挑战了问题的合法性。女权主义者会遇到一对真诚的夫妻，男人或女人都声称他们是一对非常幸福的夫妻：“我的妻子（我）看起来很受压迫吗？对压迫的复杂女权主义分析真的没有兴趣。同样，素食者也会遇到这样的问题：“你会让食肉动物也成为素食者吗？你（我们的）狗，猫呢？在每一种情况下，改革者都显得她或他会把分析或改革看得太远，破坏了既定关系（婚姻、食肉动物）的神圣本质。
The rules regarding politeness at dinnertime favor the status quo and limit the range of the conversation. By the mid-seventies when the issues of rape, domestic violence, and pornography were quickly gaining prominence as feminist issues, were feminists to anatomize the problem of violence against women during pleasant hours of conversing and eating? Correspondingly, vegetarians who are asked why they are vegetarians while everyone else eats meat must consider: do they really want to know that I object to the way animals are butchered, and how much detail can I supply when everyone else is eating meat? What are my duties to the hostess? 关于晚餐时间礼貌的规则有利于现状并限制谈话的范围。到了七十年代中期，当强奸、家庭暴力和色情问题作为女权主义问题迅速成为人们关注的焦点时，女权主义者是否在愉快的交谈和吃饭时间里解剖了对妇女的暴力问题？相应地，素食者被问到为什么他们是素食主义者，而其他人都吃肉，他们必须考虑：他们真的想知道我反对屠宰动物的方式吗，当其他人都在吃肉时，我能提供多少细节？我对女主人的职责是什么？
What one faces at this time are efforts at disempowerment. That which is threatening, such as feminism and vegetarianism, must be redefined, delimited, disempowered. Often one individual holds the position of redefining, delimiting, disempowering the vegetarian. A feminist's emphasis on sexual violence is judged as hysterical; a vegetarian's emphasis on the death of animals as emotional. Both feminists and vegetarians are accused of negativity because they appear to require that something be given up (the most obvious trappings of femininity; the meat on the plate) as opposed to their own perspective in which they are emphasizing the positive choice (aspiring to emancipation and liberation; choosing vegetables, grains, and fruits). Who is a feminist or a vegetarian becomes a vexed question and the principles behind feminism and vegetarianism are transformed into "being moralistic., 目前人们面临的是剥夺权力的努力。那些具有威胁性的东西，如女权主义和素食主义，必须被重新定义、界定、被剥夺权力。通常，一个人的立场是重新定义、界定、剥夺素食者的权力。女权主义者对性暴力的强调被判定为歇斯底里;素食者强调动物的死亡是情感上的。女权主义者和素食主义者都被指责为消极的，因为他们似乎要求放弃一些东西（女性气质最明显的特征;盘子里的肉），而不是他们自己强调积极选择的观点（渴望解放和解放;选择蔬菜、谷物和水果）。谁是女权主义者或素食主义者成为一个令人烦恼的问题，女权主义和素食主义背后的原则被转化为“道德主义”。
As though a text of meat must be recapitulated on the level of discoursethe flesh made word-you become the rabbit, the other person the hunter who must vindicate the sport. You will be teased, you will be baited. You are the quarry, not your beliefs. The other attacks, backs off. This activity 就好像一个肉的文本必须在话语的层面上被概括，肉体使词——你变成了兔子，另一个人变成了必须为这项运动辩护的猎人。你会被戏弄，你会被诱饵。你是猎物，不是你的信仰。其他攻击，后退。此活动
may be neither as blatant nor aggressive as the following anecdote reveals, but the issue of control over the conversation is similar: 可能既不像以下轶事所揭示的那样明目张胆，也不像以下轶事所揭示的那样咄咄逼人，但对谈话的控制问题是相似的：
Well knowing Ritson's holy horror of all animal food, Leyden complained that the joint on the table was overdone. "Indeed, for that matter," cried he, "meat can never be too little done, and raw is best of all." He sent to the kitchen accordingly for a plate of literally raw beef, and manfully ate it up, with no sauce but the exquisite ruefulness of the Pythagoreans glances. [Notice the manfully] 莱顿很清楚里森对所有动物食物的神圣恐惧，他抱怨桌子上的关节做得太过分了。“的确，就此而言，”他喊道，“肉永远不能做得太少，生的最好。于是，他派人去厨房拿了一盘生牛肉，然后很有男子气概地吃了起来，没有酱汁，只有毕达哥拉斯学派的精致悲哀的眼神。 [注意男子气概]
Though you are kept under control by this control of conversation, you appear to be the manipulator, the one who is redefining, delimiting, disempowering meat eating, and the other is the protector of the meaning of meat eating: 虽然你被这种谈话的控制所控制，但你似乎是操纵者，是重新定义、界定、剥夺肉食权力的人，而另一个人是吃肉的意义的保护者：
On their return to the cottage, [Sir Walter] Scott inquired for the learned cabbage-eater, meaning Ritson, who had been expected to dinner. "Indeed," answered his wife, "you may be happy he is not here, he is so very disagreeable. Mr. Leyden, I believe, frightened him away" It turned out that it was even so. When Ritson appeared, a round of cold beef was on the luncheon-table, and Mrs. Scott, forgetting his peculiar creed, offered him a slice. The antiquary, in his indignation, expressed himself in such outrageous terms to the lady, that Leyden first tried to correct him by ridicule. 当他们回到小屋时，[沃尔特爵士]斯科特询问了那位博学的吃白菜的人，也就是里森，他本来应该吃晚饭的。“的确，”他的妻子回答说，“你可能会很高兴他不在这里，他非常不愉快。我相信，莱顿先生把他吓跑了“事实证明，事实确实如此。当里特森出现时，午餐桌上摆着一轮冷牛肉，斯科特太太忘记了他那奇特的信条，给了他一片。古董在愤慨中，用如此令人发指的语言向这位女士表达了自己，以至于莱顿首先试图通过嘲笑来纠正他。
At a dinner where meat is eaten, the vegetarian must lose control of the conversation. The function of the absent referent must be kept absent especially when incarnated on the platter at the table. The flesh and words about it must be kept separate. Meat eaters cannot capitulate to vegetarianism at this point; they would have to re-vision their menus while in the midst of adhering to the texts of meat. 在吃肉的晚餐上，素食者必须失去对谈话的控制。缺席的指涉者的功能必须保持缺席，尤其是当化身在餐桌上的盘子上时。关于它的肉体和言语必须分开。在这一点上，肉食者不能屈服于素食主义;他们将不得不重新审视他们的菜单，同时遵守肉类的文本。
The meaning of meat is reproduced each time it is served and eaten. Food in general and meat in specific, like the female body, is a "site of visual pleasure, or lure of the gaze."23 Vegetarianism announces that it will destroy the pleasure of meals as they are now experienced. Thus it is a given that vegetarians will be unable to determine the shape of the discourse when eating with meat eaters. But, it is inevitable that vegetarians will eat with meat eaters; and it is also inevitable that the absence of meat on their table will touch off a discussion. In this situation, the issue of vegetarianism is a 每次上菜和吃肉时，肉的意义都会再现出来。一般的食物和具体的肉类，如女性的身体，是“视觉愉悦的场所，或凝视的诱惑”。23 素食主义宣告说，它必定会破坏现在所体验到的饭菜的乐趣。因此，素食者在与肉食者一起吃饭时无法确定话语的形状是可以肯定的。但是，素食者不可避免地会和肉食者一起吃饭;而且，他们餐桌上没有肉也不可避免地会引发讨论。在这种情况下，素食主义的问题是一个
The Sexual Politics of Meat 肉类的性政治
form of meat to meat eaters: it is something to be trapped and dismembered, it is a "dead issue." Vegetarian words are treated like animal flesh. 肉食者对肉食者的形式：这是要被困住和肢解的东西，这是一个“死问题”。素食词被视为动物肉。
While the codes of the texts of meat must be broken down, they cannot be broken down when meat is present because it reifies the old codes. And while the vegetarian is faulted for a failure to maintain objectivity, none at the dinner table is actually objective. Complicating the lack of objectivity is the fact that vegetarianism as it is experienced by meat eaters is ambiguous: just what does one replace meat with? The final complication is the existence of the "story of meat," which influences the perspective of meat eaters. When I say the story of meat I refer to the worldview that determines that meat is acceptable food. This viewpoint consists of various parts similar to the sequence a story follows. 虽然肉的文本代码必须被分解，但当肉存在时，它们不能被分解，因为它重申了旧的代码。虽然素食者因未能保持客观性而受到指责，但餐桌上没有一个是客观的。使缺乏客观性变得复杂的是，肉食者所经历的素食主义是模棱两可的：人们用什么代替肉类？最后的复杂性是“肉的故事”的存在，它影响了肉食者的观点。当我说肉的故事时，我指的是决定肉是可以接受的食物的世界观。这个观点由类似于故事所遵循的顺序的各个部分组成。
The story of meat 肉类的故事
These pheasants of course, if one wanted to be legalistic about it, wouldn't be here at all if we hadn't put them here, got the eggs, hatched them out, reared the chicks-you might say we gave them life and then after a bit we take it away again-arrogating to ourselves somewhat God-like powers I must admit. But let's not bother with all that. 当然，如果有人想对它采取法律主义的话，如果我们不把它们放在这里，得到鸡蛋，孵化它们，养小鸡，这些野鸡根本不会在这里——你可能会说我们给了它们生命，然后过了一会儿我们又把它带走了——我必须承认，它们有点像上帝一样的力量。但是，我们不要为这一切而烦恼。
-The host of a shooting party in Isabel Colegate's The Shooting Party -伊莎贝尔·科尔盖特（Isabel Colegate）的《射击派对 》中射击派对的主持人
The story of meat follows the narrative structure of story telling. Alice B. Toklas implies this in her cookbook when, in a chapter entitled "Murder in the Kitchen," she uses the style of a detective story to describe killing and cooking animals. Through recipes she provides the appropriate conclusion to the animals' death according to the texts of meat; the animal becomes delectable, edible. 肉的故事遵循讲故事的叙事结构。爱丽丝·托克拉斯（Alice B. Toklas）在她的食谱中暗示了这一点，在题为“厨房谋杀案”的一章中，她使用侦探故事的风格来描述杀死和烹饪动物。 通过食谱，她根据肉类文本为动物的死亡提供了适当的结论;动物变得美味可食用。
There are some incontrovertible assumptions that determine our approach to life: Stories have endings, meals have meat. Let us explore whether these statements are interchangeable-stories have meat, that is, meaning, and meals have endings. When vegetarians take meat out of the meal, they take the ending out of the story of meat. Vegetarians become caught within a structure they attempt to eliminate. Our experience of meat eating cannot be separated from our feelings about stories. 有一些无可争辩的假设决定了我们的生活方式：故事有结局，饭菜有肉。让我们探讨一下这些陈述是否可互换——故事有肉，即意义，饭菜有结局。当素食者从饭菜中取出肉时，他们就把结局从肉的故事中剔除。素食者陷入了他们试图消除的结构中。我们吃肉的经历离不开我们对故事的感受。
We are a species who tell stories. Through narrative we confer meaning upon life. Our histories are structured as stories that postulate beginnings, 我们是一个会讲故事的物种。通过叙事，我们赋予生命意义。我们的历史被结构为假设开端的故事，
crises, resolutions; dramas and fictions animate our imagination with stories that obviously have a beginning and an end. Narrative, by definition, moves forward toward resolution. By the time the story is concluded we have achieved some resolution, whether comic or tragic, and we are given access to the meaning of the story as a whole. Often meaning can only be apprehended once the story is complete. Detective stories demonstrate the closure of narrative, because the act of discovering at the end of the story who really "done it" often causes a reordering of all that transpired before the end of the story. Closure accomplishes the revelation of meaning and reinscribes the idea that meaning is achieved through closure. 危机，决议;戏剧和小说用显然有开始和结束的故事激发了我们的想象力。根据定义，叙事朝着解决的方向前进。当故事结束时，我们已经取得了一些解决方案，无论是喜剧还是悲剧，我们都可以获得整个故事的意义。通常，只有在故事完成后才能理解意义。侦探故事展示了叙事的封闭性，因为在故事结束时发现谁真正“做了”的行为往往会导致对故事结束前发生的一切的重新排序。闭合完成了意义的揭示，并重新铭刻了意义是通过闭合实现的观念。
Meat eating is story applied to animals, it gives meaning to animals' existence. To say this is to take Roland Barthes's statement literally: "Narrative is first and foremost a prodigious variety of genres, themselves distributed amongst different substances-as though any material were fit to receive human's stories. Animals' lives and bodies become material fit to receive human's stories: the word becomes flesh. 吃肉是应用于动物的故事，它赋予动物存在意义。这样说就是从字面上理解罗兰·巴特（Roland Barthes）的说法：“叙事首先是种类繁多的体裁，它们本身分布在不同的物质中——就好像任何材料都适合接受人类的故事一样。 动物的生命和身体变得适合接受人类故事的物质：话语变成了肉体。
We can isolate determining points in which the creation of meat recalls the movement of narration. There is a beginning, a postulating of origins that positions the beginning of the story: we give animals life. There is the drama of conflict, in this case of death. And there is the closure, the final summing up, which provides resolution to the drama: the consumption of the animal. 我们可以分离出肉的创造让人想起叙述运动的决定点。有一个开始，一个起源的假设，定位了故事的开始：我们赋予动物生命。在这种情况下，有冲突的戏剧性，在这种情况下是死亡。还有结束，最后的总结，它为戏剧提供了解决方案：动物的消费。
The story of meat follows a sacred typology: the birth of a god, the dismemberment of the god's body, and the god's resurrection. This sacred story paves the way for a mundane enaction of the meaning of dismemberment and resurrection-achieved through consumption of meat. 肉的故事遵循一种神圣的类型：神的诞生、神的身体被肢解和神的复活。这个神圣的故事为肢解和复活的意义铺平了道路——通过食用肉类来实现。
The story begins with the birth of the animal, who would not have existed if meat eating did not require the animal's body. As we saw, Holcroft confides to his journal that his argument against vegetarianism is that meat eating has given innumerable animals life and thus increased "the quantity of sensation." His is one of the most frequently reiterated defenses of meat eating in which benignity is conferred with the beginning of the story because life has been conferred upon an animal. Here we have the reassurance that accompanies the doubling of origins: the birth of an animal and the beginning of the story lock the story in a traditional movement of narrativity and a cultural one of reciprocity. We give them life and later we can take it, precisely because in the beginning we gave it. Based on our knowledge of how the story is going to end we interpret its beginning. The way in which the story of meat is conceptualized is with constant references 故事从动物的诞生开始，如果吃肉不需要动物的身体，动物就不会存在。正如我们所看到的，霍尔克罗夫特在他的日记中吐露，他反对素食主义的论点是，吃肉赋予了无数动物生命，从而增加了“感觉的数量”。他是最常被重申的对吃肉的辩护之一，在故事的开头就赋予了善意，因为生命被赋予了动物。在这里，我们得到了伴随着起源加倍的保证：动物的诞生和故事的开始将故事锁定在传统的叙事运动和文化互惠运动中。我们给了他们生命，后来我们可以接受它，正是因为一开始我们给了它。根据我们对故事将如何结束的了解，我们解释它的开始。肉的故事被概念化的方式是不断引用的
The Sexual Politics of Meat 肉类的性政治
to humans' will; we allow animals their existence and we begin to believe that animals cannot exist without us. 人类的意志;我们允许动物的存在，我们开始相信没有我们，动物就无法存在。
The subterfuge in the story of meat occurs in the absence of agency and the emphasis on personal choice. The phrase humane slaughter and the eliding of fragmentation contribute to an elaborate artifice in which the person consuming meat is not implicated, because no agency, that is, no responsibility, no complicity, is inscribed in the story. A person can proudly proclaim his or her meat-eating habits. Though inculcated through social processes, meat eating is unambiguously experienced as personal. 肉故事中的诡计发生在缺乏能动性和强调个人选择的情况下。人道屠宰和消除碎片化这句话促成了一种精心设计的技巧，其中食用肉类的人没有受到牵连，因为故事中没有机构，即没有责任，没有同谋。一个人可以自豪地宣布他或她的肉食习惯。虽然是通过社会过程灌输的，但吃肉无疑是个人的。
Meat eaters must assume the role of literary critic, attempting to impose a positive interpretation on what they know to be a tragedy (the tragedy of killing animals), but which they see as a necessary tragedy. They do so by manipulating language and meaning creating a story that subjugates animals' lives to human needs. The story of meat involves renaming, repositioning the object, and re-birth. As we saw in chapter 3, re-naming occurs continuously. We re-position the animal from subject to object by making ourselves the subjects in meat eating. The story ends not with death but re-birth and assimilation into our lives. Thus meat gives life. We accept meat eating as consumers because this role is continuous with our role of consumers of completed stories. Only through closure is the story resolved; only through meat eating does meat achieve its meaning and provide the justification for the entire meat production process. The meat herself represents the closure that occurs at the end of any story. 肉食者必须扮演文学批评家的角色，试图对他们所知道的悲剧（杀死动物的悲剧）强加积极的解释，但他们认为这是必要的悲剧。他们通过操纵语言和意义来做到这一点，创造了一个故事，使动物的生命屈服于人类的需求。肉的故事涉及重新命名、重新定位物体和重生。正如我们在第 3 章中看到的，重命名不断发生。我们通过让自己成为吃肉的主体，将动物从主体重新定位为客体。故事的结尾不是死亡，而是重生和融入我们的生活。因此，肉赋予了生命。我们接受吃肉作为消费者，因为这个角色与我们作为完整故事的消费者的角色是连续的。只有通过结束，故事才能解决;只有通过吃肉，肉才能实现其意义，并为整个肉类生产过程提供理由。肉本身代表了任何故事结尾处的结束。
The threat to this story arises from two sources: vegetarianism and feminism. The vegetarian perspective seeks to establish agency and implicate the consumer. It challenges the notion that animals' deaths can be redeemed by applying human meaning to it; thus it stops the story of meat. The feminist theorist has concluded that traditional narrative is determined by patriarchal culture. According to feminist theory, patriarchal narrative depicts male quests and female passivity. Teresa de Lauretis comments, "For there would be no myth without a princess to be wedded." It suggests that it is in the gaps and silences of traditional narrative that feminist meaning can be found. Thus it questions the structure of stories. With the lens of feminist interpretation we can see that the animal's position in the story of meat is that of the woman's in traditional patriarchal narrative; she is the object to be possessed. The story ends when the Prince finds his Princess. Our story ends when the male-defined consumer eats the female-defined body. The animals' role in meat eating is parallel to the women's role in narrative: we 对这个故事的威胁来自两个来源：素食主义和女权主义。素食主义者的观点试图建立代理权并牵连消费者。它挑战了动物的死亡可以通过应用人类意义来赎回的观念;因此，它停止了肉的故事。这位女权主义理论家得出结论，传统叙事是由父权文化决定的。根据女权主义理论，父权制叙事描绘了男性的追求和女性的被动性。特蕾莎·德·劳雷蒂斯（Teresa de Lauretis）评论说：“因为没有公主结婚就没有神话。 它表明，正是在传统叙事的空白和沉默中，可以找到女权主义的意义。因此，它质疑故事的结构。从女性主义解释的角度来看，我们可以看到，动物在肉的故事中的地位，就是女性在传统父权制叙事中的地位;她是被附身的对象。当王子找到他的公主时，故事结束了。我们的故事以男性定义的消费者吃掉女性定义的身体而告终。动物在吃肉中的作用与女性在叙事中的作用是平行的：我们
would have neither meat nor story without them. They are objects to others who act as subjects. 没有他们，既没有肉，也没有故事。他们是作为主体的其他人的客体。
Vegetarians see themselves as providing an alternative ending, veggie burgers instead of hamburgers, but they are actually eviscerating the entire narrative. From the dominant perspective, vegetarianism is not only about something that is inconsequential, which lacks "meat," and which fails to find closure through meat, but it is a story about the acceptance of passivity, of that which has no meaning, of endorsing a "vegetable" way of living. In this it appears to be a feminist story that goes nowhere and accepts nothingness. 素食者认为自己提供了另一种结局，素食汉堡而不是汉堡包，但他们实际上是在掏空整个叙事。从主流的角度来看，素食主义不仅是关于无关紧要的东西，缺乏“肉”，无法通过肉找到结束的东西，而且是一个关于接受被动的故事，接受没有意义的事物，认可“植物”的生活方式。在这一点上，它似乎是一个无处可去并接受虚无的女权主义故事。
If, through the story of meat, the word and the flesh are united, we might further argue that the body equals a text, a text is a body. From this perspective, changing an animal from her original state into food parallels changing a text from its original state into something more palatable. The result is dismembered texts and dismembered animals. Freeing Metis's voice from the sexual politics of meat involves remembering both. 如果通过肉的故事，话语和肉体是结合在一起的，我们可以进一步论证身体等于文本，文本就是身体。从这个角度来看，将动物从原来的状态变成食物，就像把文本从原来的状态变成更可口的东西一样。结果是肢解的文本和肢解的动物。将梅蒂斯的声音从肉类的性政治中解放出来，需要记住两者。
PART II
FROM THE BELLY OF ZEUS 第二部分 来自宙斯的肚子
Zeus lusted after Metis the Titaness, who turned into many shapes to escape him until she was caught at last and got with child. An oracle of Mother Earth then declared that this would be a girl-child and that if Metis conceived again, she would bear a son who was fated to depose Zeus, just as Zeus had deposed Cronus, and Cronus had deposed Uranus. Therefore, having coaxed Metis to a couch with honeyed words, Zeus suddenly opened his mouth and swallowed her, and that was the end of Metis, though he claimed afterward that she gave him counsel from inside his belly. 宙斯对泰坦女神梅蒂斯产生了欲望，她变成了许多形状来逃避他，直到她最终被抓住并有了孩子。然后，大地母亲的神谕宣布这将是一个女孩，如果梅蒂斯再次怀孕，她将生下一个注定要废黜宙斯的儿子，就像宙斯废黜克洛诺斯，克洛诺斯废黜乌拉诺斯一样。因此，宙斯用甜言蜜语将梅蒂斯哄到沙发上，突然张开嘴将她吞了下去，这就是梅蒂斯的结局，尽管他后来声称她从他的肚子里给了他建议。
Documents originate among the powerful ones, the conquerors. History, therefore, is nothing but a compilation of the depositions made by assassins with respect to their victims and themselves. 文件起源于强大的征服者。因此，历史只不过是刺客对受害者和他们自己所作的证词的汇编。
-Simone Weil, The Need for Roots ——西蒙娜·威尔（Simone Weil），《根的需要》（The Need for Roots）
This I have consider'd: but tigers eat men; and the opinion of the world is hard to be defeated.-Heetopades 我考虑过：但老虎吃人;世界舆论很难被打败。
-Closing words of Joseph Ritson's An Essay on Abstinence from Animal Food as a Moral Duty -约瑟夫·里森（Joseph Ritson）的《关于禁欲动物性食物作为道德义务的论文》的结束语
Feminism and vegetarianism often appear together in novels but the meaning of this is left unexplored. The use of vegetarian characters by women writers is a tradition that illustrates how to remember vegetarian words. 女权主义和素食主义经常一起出现在小说中，但其含义尚未得到探索。女作家使用素食角色是一种传统，说明了如何记住素食词。
A double meaning to dismemberment pervades this chapter: that which fragments animals and that which distorts texts. Dismemberment of vegetarianism in literary criticism follows the objectification/fragmentation/ consumption model discussed in chapter 2 . First, the text is objectified, held open to scrutiny, reduced to some essential aspects of itself. Then the text is fragmented from itself and its context; this is dismemberment. Once dismembered, the text can be consumed as though it is saying nothing new, nothing that undercuts the patriarchal model of consumption that has obliterated alternative meaning. 肢解的双重含义贯穿于这一章：一种是使动物破碎的，另一种是歪曲文本的。文学批评中对素食主义的肢解遵循了第二章讨论的客观化/碎片化/消费模式。首先，文本被客观化，受到审查，被简化为自身的一些基本方面。然后，文本从自身及其上下文中分离出来;这是肢解。一旦被肢解，文本就可以被消费，就好像它没有说什么新东西，没有任何东西削弱了抹杀替代意义的父权制消费模式。
Defining dismemberment 定义肢解
A book is a dead man, a sort of mummy, embowelled and embalmed, but that once had flesh, and motion, and a boundless variety of determinations and actions. 一本书是一个死人，一种木乃伊，经过了防腐处理，但它曾经有血有肉，有运动，有无穷无尽的决心和行动。
The Sexual Politics of Meat 肉类的性政治
the outside anti-vegetarian world 外部反素食世界
It is obvious what is meant by dismembered animals; that is how we obtain food from them. Dismemberment of texts occurs in many ways in regard to vegetarianism: by ignoring vegetarianism in texts; by failing to provide context or meaning to vegetarianism when it is mentioned; by deeming it inconsequential; and by forcing its meaning to adhere to the dominant discourse of meat. 肢解动物的含义是显而易见的;这就是我们从他们那里获得食物的方式。在素食主义方面，文本的肢解以多种方式发生：忽视文本中的素食主义;在提到素食主义时，未能提供其背景或意义;认为它无关紧要;并迫使其含义坚持肉类的主导话语。
Critical dismemberment is a major issue for feminists. We learn that literary history dismembers by excluding women's writings from the established canon. In addition, acts of dismemberment of a text occur when it is slit from its cultural context, such as the "mishandling of Black women writers by whites."4 Similarly, if the existence of vegetarianism is not ignored, texts that include vegetarianism are often interpreted without any reference to vegetarian tradition or the positive climate of vegetarianism that might have served as a backdrop to the author's treatment of the issue of vegetarianism. 批判性肢解是女权主义者的主要问题。我们了解到，文学史通过将女性作品排除在既定的经典之外而肢解。 此外，当文本脱离其文化背景时，就会发生肢解文本的行为，例如“白人对黑人女作家的不当处理”。4 同样，如果素食主义的存在不被忽视，那么包括素食主义的文本在解释时往往没有提到素食传统或素食主义的积极气氛，而这些气氛可能成为作者处理素食主义问题的背景。
Feminist critics convey the idea that textual violation has occurred through the use of violent imagery. Elizabeth Robins complains that critic Max Beerbohm proceeds "to dismember . . . the lady's literary remains." Lorraine Bethel comments that Zora Neale "Hurston, like many Black women writers, has suffered 'intellectual lynching' at the hands of white and Black men and white women."6 Just as a black writer refers to the treatment of a black writer by conjuring one of the quintessential forms of white racist violence against black people-rape of black women by white men would offer another metaphor of violation-so a vegetarian writer may express feelings about textual violation by referring to images of butchered animals and raising the issue of dismemberment. 女权主义批评家传达了这样一种观点，即通过使用暴力图像发生了文本侵犯。伊丽莎白·罗宾斯（Elizabeth Robins）抱怨评论家马克斯·比尔博姆（Max Beerbohm）继续“肢解......这位女士的文学遗迹。洛林·伯特利（Lorraine Bethel）评论说，佐拉·尼尔（Zora Neale）“赫斯顿（Hurston）和许多黑人女作家一样，在白人和黑人男性以及白人女性的手中遭受了'知识分子私刑'。6 正如黑人作家通过召唤白人对黑人的种族主义暴力的典型形式之一来指代黑人作家的待遇一样，白人男性强奸黑人妇女会提供另一种侵犯的隐喻——因此，素食作家可以通过提及被屠宰的动物的图像并提出肢解问题来表达对文本侵犯的感受。
Caren Greenburg adds to this discussion of dismembered texts by exploring the meaning of the "specific relationships among reader, text, and author" in the light of "an Oedipal form of reading." The Oedipus myth "implies that the roles at both ends of the creative process are essentially male and that the mediating text is female-and dead."7 Acts of criticism on this representative dead female body, the text, are acts in which "the critic reduces the text to a repetition of himself." She turns to the myth of Echo to develop more fully this insight: 卡伦·格林伯格（Caren Greenburg）通过根据“俄狄浦斯的阅读形式”探索“读者、文本和作者之间的特定关系”的含义，为这种对被肢解的文本的讨论增添了色彩。俄狄浦斯神话“暗示了创作过程两端的角色本质上是男性，而中介文本是女性的——而且是死的。7 对这具具有代表性的死去的女性身体，即文本的批评行为，是“批评家将文本简化为对自己的重复”的行为。她转向 Echo 的神话，以更充分地发展这一见解：
Echo's mythic body dismembered is the myth disseminated and become versions, the Word disseminated and become words.... Why must the Echo 的神话身体被肢解，是神话被传播并成为版本，话语被传播并成为文字......为什么必须
text be eliminated? Why must Echo be picked to shreds or ignored? The underlying threat posed by the text and exposed in this reading is that without textual violation, the mark or body which remains may be a locus from which language may seem to emanate. 文本被消除？为什么必须将 Echo 扒成碎片或忽略？文本构成的根本威胁是，如果没有违反文本，剩下的标记或主体可能成为语言似乎发出的场所。
Greenburg's analysis of the fate of the (female) text provides a basis for understanding the projects of vegetarians who are concerned with the literal, the animals' (symbolically female) bodies and the fate of texts in general. 格林堡对（女性）文本命运的分析为理解素食主义者的项目提供了基础，这些素食者关注文字、动物（象征性的女性）身体和一般文本的命运。
What feminists see in the fate of women's texts, vegetarians see in the fate of animals. If the fate of the literal text parallels the fate of the literal animal-both becoming dismembered and consumed-then there is a parallel in wanting to preserve the integrity of an original text and being a vegetarian. In their parallel concerns, feminists and vegetarians seek to establish definitions against patriarchal authority. Inevitably they write against the texts of meat. 女权主义者在女性文本的命运中看到的，素食主义者在动物的命运中看到的。如果文字文本的命运与文字动物的命运相似——既被肢解又被吃掉——那么想要保持原文的完整性和成为素食主义者是相似的。女权主义者和素食主义者在他们的平行关注中，试图建立反对父权制权威的定义。他们不可避免地反对肉类的文本。
The interrelated sensibilities involved in respecting the integrity of a text and the integrity of animals' bodies become evident in a brief review of the writings of Joseph Ritson (1761-1803). Ritson is of interest because of his attempts to defend texts from the imposition of (male) editors and because of his avid vegetarianism. 在对约瑟夫·里特森（Joseph Ritson，1761-1803）的著作的简要回顾中，尊重文本完整性和动物身体完整性所涉及的相互关联的情感变得显而易见。里特森之所以引起人们的兴趣，是因为他试图捍卫文本免受（男性）编辑的强加，也因为他狂热的素食主义。
Joseph Ritson: Vegetarian-at-Arms 约瑟夫·里森：素食主义者
The particularity which governed Ritson in the higher criticism made him a fussy stickler in the humble walks of life. What appears in one sphere as critical scrupulousness seems in the other like finical foolishness. The editorial care for an accurate text becomes a personal anxiety about the teeth and the diet. 里特森在高级批评中的特殊性使他在卑微的生活中成为一个挑剔的坚持者。在一个领域表现为批判性的谨慎，在另一个领域似乎是最终的愚蠢。对准确文本的编辑关怀变成了个人对牙齿和饮食的焦虑。
-H. S. V. Jones, "Joseph Ritson: A Romantic Antiquarian"8 -H. S. V. Jones，“约瑟夫·里森：浪漫的古董商”8
Joseph Ritson's life exemplifies the interweaving of literal concerns. Ritson was concerned with mangled and massacred animals, words, phrases, and texts. Besides refusing to view dead animals as meat he was devoted to issues of the proper spelling, definition, and etymology of words and the overzealous critical treatment of texts. Just as the text was not editorial property that could be changed and altered according to the whims and tastes of the editor so animals were not human's property to be altered, castrated, or killed according to the whims and tastes of meat eaters. He became enraged at dismembered texts and dismembered animals. 约瑟夫·里森（Joseph Ritson）的一生体现了字面上的关注点的交织。里特森关注的是被肢解和屠杀的动物、单词、短语和文本。除了拒绝将死去的动物视为肉之外，他还致力于单词的正确拼写、定义和词源问题，以及对文本的过度批判性处理。正如文本不是可以根据编辑的心血来潮和口味进行更改和更改的编辑财产一样，动物也不是人类的财产，可以根据肉食者的奇思妙想和口味进行更改、阉割或杀死。他对被肢解的文本和被肢解的动物感到愤怒。
The Sexual Politics of Meat 肉类的性政治
Figure 5 RITSON AS HIS CONTEMPORARIES SAW HIM 图5 里特森同时代人眼中的他
From the caricature by Sayer, published by Humphrey on March 22, 1803 摘自 Sayer 的漫画，由 Humphrey 于 1803 年 3 月 22 日出版
Frontispiece to vol. 2, Bertrand H. Bronson Joseph Ritson: Scholar-atArms (Berkeley: University of California Press, 1938, 1966). 第 2 卷卷首插画，Bertrand H. Bronson Joseph Ritson： Scholar-atArms（伯克利：加利福尼亚大学出版社，1938 年、1966 年）。
Ritson, called by one of his biographers "Scholar-at-Arms," was also a vegetarian-at-arms, ready and willing to battle with the larger meat-eating culture to forward vegetarian meaning. When one studies the caricature of Ritson by James Sayer that appeared in 1803 (see Figure 5), the year Ritson died, his concerns and that of his detractors are evident. In the background, 里森被他的一位传记作者称为“Scholar-at-Arms”，他也是一个素食主义者，随时准备并愿意与更大的肉食文化作斗争，以推进素食的意义。当人们研究詹姆斯·塞耶（James Sayer）于1803年（见图5）出版的里特森漫画时，他和他的批评者的担忧是显而易见的。在后台，
nature is omnipresent: large rats are eating carrots, a cow sticking her head in a window is munching lettuce from a large bowl. Parsnips, beets, and other root vegetables stand among the books on the book-shelves, juxtaposing this vegetarian food with written texts. Joseph Ritson's own An Essay on Abstinence from Animal Food as a Moral Duty lies opened to the title page. In front of it a chained (carnivorous) cat is straining at her restraints, trying to reach the rats. (We infer that Ritson would deny even cats their right to eat meat.) The only other identifiable book on the bookshelves is the Bible, and it is also the only one that is tilted, askew, not allowed to stand upright. In Ritson's left pocket sits The Atheist Pocket Companion. A frog, atop some books and next to the root vegetables, watches as Ritson dips his quill into an inkstand labeled "Gall." A "Bill of Fare" reads: "Nettle Soup, Sour Crout, Horse Beans, Onions Leeks." 大自然无处不在：大老鼠在吃胡萝卜，一头牛把头伸进窗户，正在咀嚼大碗里的生菜。欧洲防风草、甜菜和其他根茎类蔬菜摆放在书架上的书籍中，将这种素食与书面文字并列。约瑟夫·里森（Joseph Ritson）自己的《关于禁欲动物性食物作为道德义务的论文》打开了扉页。在它面前，一只被拴着链子的（肉食性）猫正用力地束缚着她，试图接近老鼠。（我们推断，里森甚至会剥夺猫吃肉的权利。书架上唯一可辨认的书是《圣经》，也是唯一一本倾斜、歪斜、不允许直立的书。在里森的左口袋里放着《无神论者口袋伴侣》。一只青蛙，在一些书的顶部，在根茎类蔬菜旁边，看着里森将他的羽毛笔浸入标有“胆”的墨水架上。“票价单”上写着：“荨麻汤、酸面包、马豆、洋葱韭菜。
The caricature implies that Ritson really consumes other eighteenthcentury scholars and their books, as he was an avid critic of others' works. He is writing a manuscript called "Common Place." Among the notable comments are "Warburton a fool and Percy a Liar/Warton an infamous Liar/ a piper [?] better than a Parson" referring to three of his fellow antiquarians. Two knives stab a picture of Thomas Warton as depicted in the frontispiece of his book History of English Poetry, a book with which Ritson had numerous quarrels. This caricature of Ritson is entitled, "Fierce meagre male no commentator's friend." This is Ritson as his contemporaries saw him. 这幅漫画暗示里特森确实在消费其他十八世纪的学者和他们的书，因为他是他人作品的狂热评论家。他正在写一篇名为《平凡的地方》的手稿。其中值得注意的评论是“沃伯顿是个傻瓜，珀西是个骗子/沃顿是一个臭名昭著的骗子/吹笛者[？比帕森好“，指的是他的三位古董同行。两把刀刺伤了托马斯·沃顿（Thomas Warton）的画像，正如他所著的《英国诗歌史》（History of English Poetry）一书的卷首所描绘的那样，里特森与这本书发生了多次争吵。里特森的这幅漫画的标题是“凶猛的贫瘠男性，没有评论员的朋友”。这就是他同时代人眼中的里森。
Ritson devoted his adult life to re-membering texts and protecting animals. In describing what editors have done to their texts, such as Shakespeare's plays, he uses explicit references to violation, alteration, corruption, injuring. This inflamed manner of speaking appears when he writes about meat eating. Ritson called meat eating "the horrid, unnatural crime of devouring your fellow creatures." 里特森成年后致力于重新定义文本和保护动物。在描述编辑对他们的文本（例如莎士比亚的戏剧）所做的事情时，他明确地提到了侵犯、篡改、腐败和伤害。这种发炎的说话方式出现在他写到吃肉的时候。里森称吃肉是“吞噬同胞的可怕、不自然的罪行”。
Ritson believed in the integrity of any surviving text and its right to be unabused by editors who laid their hands on it. One biographer calls this a "devoted attachment to the very form and body of these ancient productions." He spent years gathering ballads, folk songs, nursery rhymes; in a sense, an attempt to protect "anonymous"-that "prolific female author" -from having her works disappear as well. He challenged overzealous editors who continually imposed their egos on the text; protecting the (female) text from (male) violation. 里森相信任何幸存文本的完整性，以及它不被编辑滥用的权利。一位传记作者称其为“对这些古代作品的形式和身体的执着”。 他花了数年时间收集民谣、民歌、童谣;从某种意义上说，这是为了保护“匿名者”——即“多产的女作家”—— 不让她的作品也消失。他挑战了那些不断将自己的自负强加于文本的过分热心的编辑;保护（女性）文本免受（男性）侵犯。
Applying Ritson's formula for respecting the integrity of the literal texts to basic vegetarian precepts reveals the following vegetarian standards. 将里森尊重文字文本完整性的公式应用于基本的素食戒律，揭示了以下素食标准。
The Sexual Politics of Meat 肉类的性政治
First, the proper role of the editor who respects the text would become the proper role of humans who control animals. Rather than dismembering them, s/he permits them wholeness. No editorial egocentricity will impose a (male) will on the (female) body. Encumbering a text with superfluity parallels what is done to an animal to make her, once dead, palatable: cooking her, seasoning her. 首先，尊重文本的编辑的适当角色将成为控制动物的人类的适当角色。他/她不是肢解他们，而是允许他们完整。任何编辑的自我中心都不会将（男性）意志强加于（女性）身体。用多余的内容来拖累文本，就像对动物所做的那样，使她死后变得可口：烹饪她，调味她。
In An Essay on Abstinence from Animal Food as a Moral Duty, Ritson forwards two arguments simultaneously-consider these facts about vegetarianism, he argues in the main text, and in the footnotes he suggests, consider these ideas about texts in general. In attempting to assemble arguments against meat eating, Ritson must ponder the nature of humanity and the nature of texts. He creates antiphonal voices; the first discusses the Golden Age of vegetarianism, the other is concerned with a similar "Golden Age" of writers-Hesiod, Homer, and others. 在《关于禁欲动物性食物作为道德义务的论文》中，里森同时提出了两个论点——考虑这些关于素食主义的事实，他在正文中论证，在他建议的脚注中，考虑这些关于一般文本的想法。在试图收集反对吃肉的论点时，里特森必须思考人性的本质和文本的本质。他创造了对音;前者讨论了素食主义的黄金时代，后者则关注了赫西俄德、荷马等作家的类似“黄金时代”。
Chapter 1, entitled "Of Man," demonstrates the basic unity in this antiphonal dialogue. What we encounter is a doubling of genesis, a focus on beginnings. Not only can one say that "in the beginning was the word" but in the beginning were the words of orators and writers about the beginning, a beginning that was vegetarian. Succinctly stated, his formula appears to be: to talk of vegetarianism is to talk of beginnings; to talk of beginnings is to talk of authors and their texts. By returning to beginnings we talk against succeeding texts of meat. 第一章题为“人”，展示了这种对立对话的基本统一性。我们遇到的是创世纪的加倍，对开始的关注。人们不仅可以说“太初是道”，而且演说家和作家对太初的话，一个素食的开端。简明扼要地说，他的公式似乎是：谈论素食主义就是谈论开始;谈论开端就是谈论作者和他们的文本。通过回到起点，我们反对后来的肉文本。
In arguing that people ought not to eat the other animals Ritson tries to erase the boundaries that distinguish humans from animals. He points out that human beings are similar to vegetarian animals such as monkeys and "oran-outangs." Evidence of human quadrupeds who lived like or with animals, such as a wolf boy, in his view further erode differences between human beings and the other animals. Finally, he argues that language itself might come from the other animals. Ritson, assuming that meat eating arises because of differences between human and nonhuman animals, seeks to establish our similarities. 在论证人们不应该吃其他动物时，里森试图抹去人类与动物的界限。他指出，人类与猴子和“oran-outangs”等素食动物相似。在他看来，人类四足动物与动物（如狼男孩）一起生活的证据进一步削弱了人类与其他动物之间的差异。最后，他认为语言本身可能来自其他动物。里森假设吃肉是由于人类和非人类动物之间的差异而产生的，他试图建立我们的相似之处。
Many of the topics in his book appear in subsequent vegetarian writings: one does not need meat to survive; animal food is not necessary for strength; animal food is unhealthy; a vegetable diet promotes health; humanity and ethics require a fleshless diet. As evidence, Ritson cites example after example of individuals or countries living mainly as vegetarians. It is not surprising that he frequently overstates his case: animal food, he argues, was the cause of human sacrifices, and cannibalism follows from meat eating. At these times, he fell prey to 他书中的许多主题都出现在后来的素食著作中：一个人不需要肉来生存;动物性食物不是力量的必要条件;动物性食品不健康;蔬菜饮食促进健康;人性和道德需要无肉的饮食。作为证据，里森列举了一个又一个主要以素食者为生的个人或国家的例子。毫不奇怪，他经常夸大自己的观点：他认为，动物性食物是人类牺牲的原因，而吃肉会导致同类相食。在这些时候，他成为牺牲品
colonialist views and inherited the legacy of racist misunderstanding of Africans and Aztecs. 殖民主义观点，并继承了对非洲人和阿兹特克人的种族主义误解的遗产。
Ritson's detractors were actually gleeful with the appearance of An Essay on Abstinence from Animal Food, for they saw it as discrediting his other works, writings that challenged their editorial decisions. In their eyes, his scholarly arguments were undercut by his exaggerated claims on behalf of vegetarianism. Ritson unfortunately announced "that the use of animal food disposes man to cruel and ferocious actions." How then did he explain his vitriolic writings against other scholars? For, of course, people noticed the contrast between his scathing and venomous writing style when discussing texts and his paean to a pacific vegetarianism. The review of An Essay on Abstinence from Animal Food as a Moral Duty in the Edinburgh Review refers to "the bloody, murderous, carnivorous ritson, a newly discovered animal of anomalous order" Or the British Critic, which gibed at Ritson's temper, referring to "his tranquility of soul, which has led him to maintain a restless and envenomed warfare with the whole human race, and chiefly with the most respectable part of it, cannot be too strongly pressed on the reader's notice, as one of the happy effects flowing from a total abstinence from animal food. Ritson's ideas were attacked by his critics as ludicrous claims by an irrational man. Later generations were equally critical; the Dictionary of National Biography ungenerously believes that his Essay shows marks of Ritson's "insipient insanity." (Though the DNB exhibits a similar dismissive viewpoint in their biographies of other vegetarians.) 里森的批评者实际上对《禁欲动物性食物》的出现感到高兴，因为他们认为这是对他的其他作品的诋毁，这些作品挑战了他们的编辑决定。在他们眼中，他的学术论点被他代表素食主义的夸张主张所削弱。不幸的是，里森宣布“使用动物性食物会使人做出残忍和凶猛的行为。那么，他如何向其他学者解释他的尖刻著作呢？因为，当然，人们注意到他在讨论文本时严厉而恶毒的写作风格与他对和平素食主义的赞歌之间的对比。《爱丁堡评论》对《关于禁欲动物性食物作为道德义务的论文》的评论提到“血腥、凶残、肉食的里特森，一种新发现的异常秩序动物”，或者英国评论家，对里森的脾气嗤之以鼻，提到“他灵魂的宁静，导致他与整个人类保持着不安和恶毒的战争， 主要是其中最值得尊敬的部分，不能太强烈地吸引读者的注意力，因为完全禁食动物性食物会带来快乐的效果之一。 里森的思想被他的批评者抨击为一个非理性人的荒谬主张。后世同样持批评态度;《国家传记词典》毫不客气地认为，他的散文显示出里森“精神错乱”的痕迹。 （尽管DNB在其他素食者的传记中也表现出类似的不屑一顾的观点。
Ritson's last book, left in manuscript at his death, is seen as an early example of modern scholarship; but his penultimate book, An Essay on Abstinence from Animal Food, has been viewed as a sign of a degenerative mental illness. In his final manuscript, subsequently published as The Life of King Arthur: From Ancient Historians and Authentic Documents, Ritson reached conclusions that are "in an astonishingly large number of cases essentially those of the best recent authorities" according to a twentiethcentury reviewer who sees Ritson as "one of the greatest pioneers of modern scholarship." King Arthur, similar in style to An Essay, relies on assembling translations and citations from other texts; it is called "the culmination of Ritson's researches into the history and literature of the middle ages, it was the fruit of mature experience." His last work "reveals the author as a scholar of no ordinary attainments," as one who exercised "sound judgment" and "commonsense." He is seen as "a critic who, by his passion for accuracy and his tremendous grasp of fact, rebuked an age of intellectual dishonesty, and who, by an acumen at times little short of inspiration, enunciated 里森的最后一本书在他去世时留下了手稿，被视为现代学术的早期例子。但他的倒数第二本书《关于禁欲动物性食物的论文》被视为退行性精神疾病的征兆。在他最后的手稿中，后来以《亚瑟王的生平：来自古代历史学家和真实文献》为名出版，里特森得出的结论是“在数量惊人的情况下，基本上是近代最优秀的权威的结论”，一位二十世纪的评论家认为里特森是“现代学术最伟大的先驱之一”。 《亚瑟王》的风格与《随笔》相似，依赖于从其他文本中收集翻译和引用;它被称为“里森对中世纪历史和文学研究的巅峰之作，是成熟经验的成果”。 他的最后一部作品“揭示了作者是一位非同寻常的学者”，他是一位运用“正确判断”和“常识”的人。他被看作是“一位批评家，他以对准确性的热情和对事实的深刻把握，斥责了一个知识分子不诚实的时代，并且以敏锐的洞察力，有时不乏灵感，阐明了
The Sexual Politics of Meat 肉类的性政治
theories to which the scholarly world has finally returned after long and bitter controversies. If Ritson's final work reveals a mature scholar, how can his penultimate work be a sign of his insanity? Because it is being judged by the texts of meat which dismember vegetarian words. 经过长期而激烈的争论，学术界终于回归了这些理论。 如果里森的最后一部作品揭示了一个成熟的学者，那么他的倒数第二部作品怎么能成为他精神错乱的标志呢？因为它是由肢解素食词的肉文本来判断的。
Writing the literal; writing vegetarianism 写字面意思;写作素食主义
When women writers include vegetarianism in a novel it will represent a complex layering of respect for the literal and an acknowledgment of the structure of the absent referent. Women writers who include the issue of vegetarianism could be said to be "bearing the vegetarian word." Margaret Homans identifies several recurrent literary situations or practices that reveal women's concern for the literal, which she has called "bearing the Word." For instance, Homans describes how Mary Shelley's Frankenstein recalls the language of Percy Shelley's Alastor; Mary can be said to be bearing Percy's words in her novel. Mary Shelley bears Percy Shelley's vegetarian word as well; Alastor features a vegetarian who consumes "bloodless food," as does Frankenstein. 当女性作家在小说中加入素食主义时，它将代表一种复杂的层次，即对文字的尊重和对缺席所指结构的承认。将素食主义问题纳入其中的女性作家，可以说是“背负着素食的字眼”。玛格丽特·霍曼斯（Margaret Homans）指出了几种反复出现的文学情境或实践，这些情境或实践揭示了女性对文字的关注，她称之为“承载话语”。 例如，霍曼斯描述了玛丽·雪莱（Mary Shelley）的《弗兰肯斯坦》（Frankenstein）如何让人想起珀西·雪莱（Percy Shelley）的《阿拉斯特》（Alastor）的语言;玛丽可以说在她的小说中承载了珀西的话。玛丽·雪莱（Mary Shelley）也带有珀西·雪莱（Percy Shelley）的素食词。阿拉斯托的特色是一个吃“不流血食物”的素食主义者，弗兰肯斯坦也是如此。
The issue of vegetarianism is a touchstone to the literal for it addresses the literal activities of meat eating by discussing what is literally consumed. For instance, toward the end of Shelley's novel, Frankenstein's Monster writes on stones and trees to leave notes for its pursuer. In this action, we are presented with a multilayered evocation of the literal. First our attention is called to the act of writing. Since the Creature has no paper nor pen, it uses nature itself-stones and trees. As a result we have an explicit writing on the literal, which is nature. One of these marks, which violates by writing on nature, recalls the violation of nature: "You will find near this place, if you follow not too tardily, a dead hare; eat, and be refreshed. Nature itself bears the words that recall, though undoing, Plutarch's admonition to "tear a lamb or a hare in pieces, and fall on and eat it alive." The Creature writes on the literal about the fate of the literal and names the absent referent. 素食主义问题是字面上的试金石，因为它通过讨论字面上消费的东西来解决肉食的字面活动。例如，在雪莱小说的结尾，弗兰肯斯坦的怪物在石头和树木上写字，为追捕者留下笔记。在这个动作中，我们看到了对文字的多层次唤起。首先，我们的注意力被吸引到写作行为上。由于这个生物没有纸也没有笔，它使用自然本身——石头和树木。因此，我们在字面上有一个明确的书写，即自然。其中一个标记通过写自然来违反，让人想起对自然的侵犯：“如果你不太迟地跟随，你会发现在这个地方附近，一只死野兔;吃东西，精神焕发。 大自然本身就承载着让人想起普鲁塔克的告诫，尽管这些话令人沮丧，但“将一只羊羔或一只野兔撕成碎片，然后倒在上面，活生生地吃掉它”。生物在字面上写下了字面的命运，并命名了缺席的指涉者。
Bearing the vegetarian word in women's fiction re-members texts and animals through (1) allusion to the literal words of a vegetarian from an earlier text. Allusion provides credence to one's own position through association. It also renders the literal-actual books-into the figurative framework of one's writings. (2) Figures in novels who recall historic vegetarians such as the vegetarian matriarch married to a leading artist of the time in Iris Murdoch's The Good Apprentice, who echoes the cooking 在女性小说中使用素食词，通过（1）暗指早期文本中素食者的字面意思，重新记住了文本和动物。典故通过联想为自己的立场提供可信度。它还将字面上的-实际的书籍呈现为一个人著作的比喻框架。（2）小说中回忆起历史上素食主义者的人物，例如艾里斯·默多克（Iris Murdoch）的《好学徒》（The Good Apprentice）中与当时一位著名艺术家结婚的素食女族长，她与烹饪相呼应
ideas of Laura Huxley, widow of Aldous Huxley. Helen Yglesias's The Saviors figures a vegetarian, socialist, and pacifist couple-Dwight and Maddy who after years of political activism made "the long retreat to the good life"-who share many similarities to vegetarian, socialist, and pacifist Scott and Helen Nearing, who attested to "Living the Good Life." (3) Translating vegetarian texts. For instance, Plutarch's two essays "On Flesh-Eating"-the quintessential authoritative vegetarian texts-were translated by both Joseph Ritson and Percy Shelley. (4) Language that clearly identifies the functioning of the structure of the absent referent by referring directly to dead animals. For instance, Margaret Drabble's The Ice Age opens with a pheasant dying from a heart attack, who "had had the pleasure, at least, of dying a natural death." The hero of the novel demurs from eating the dead bird because he "did not much fancy a bird that had died in so tragic a manner." In witnessing the bird's death, there was no absent referent. (5) A final form of bearing the vegetarian word is found when individuals are prompted by their reading of vegetarian texts to stop eating meat, a goal Ritson had for his Essay on Abstinence. 奥尔德斯·赫胥黎的遗孀劳拉·赫胥黎的想法。 海伦·伊格莱西亚斯（Helen Yglesias）的《救世主》（The Saviors）描绘了一对素食主义者、社会主义者和和平主义者夫妇——德怀特（Dwight）和麦迪（Maddy），他们经过多年的政治活动后“长期退居美好生活”——他们与素食主义者、社会主义者和和平主义者斯科特（Scott）和海伦·尼林（Helen Nearing）有许多相似之处，他们证明了“过上美好的生活”。 （3）翻译素食文本。例如，普鲁塔克的两篇文章《论食肉》是典型的权威素食文本，由约瑟夫·里森和珀西·雪莱翻译。（4）通过直接提及死去的动物来明确识别缺席所指对象结构功能的语言。例如，玛格丽特·德拉布尔（Margaret Drabble）的《冰河世纪》（The Ice Age）以一只死于心脏病的野鸡开场，它“至少有幸自然死亡”。小说的主人公反对吃死鸟，因为他“不太喜欢一只以如此悲惨的方式死去的鸟”。在目睹这只鸟的死亡时，没有缺席的参照物。 （5）当个人通过阅读素食文本而停止吃肉时，发现了素食一词的最后一种形式，这是里森在他的《禁欲论文》中的目标。
Bearing the vegetarian word 承载素食的字眼
Isabel Colegate's The Shooting Party demonstrates several aspects of bearing the vegetarian word and provides the opportunity to discern how a vegetarian's privileging of the literal is handled by a woman writer. We meet the vegetarian of the novel, Cornelius Cardew, within the context of meat eating. Tom Harker, a poacher, has caught a rabbit, knifed it, and pocketed it. As he returns home, anticipating the dinner that will soon be his, he encounters Cardew who is completing a twenty-mile hike and requires directions to a local inn. Cardew, invited to walk along with Tom to regain his proper path to the inn, notices Tom's distinctive limp, which is "due to his attempt to conceal the bulge of the rabbit in his pocket. Cardew wonders if it is a war wound and Tom, lying, reports that his limp was caused by a mantrap. Indignant at this outrage, Cardew launches into a discourse on the killing of animals. While the readers and Tom are aware that Cardew is preaching to a meat eater, Cardew thinks he is conversing with a possible convert. In this conversation the first form of bearing the vegetarian word through allusion appears-the literal words of a vegetarian from an earlier text are invoked. Cardew proclaims, "Until we can recognise the universal kinship of all living creatures we shall remain in outer darkness." Here 伊莎贝尔·科尔盖特（Isabel Colegate）的《射击派对》（The Shooting Party）展示了素食一词的几个方面，并提供了辨别素食者如何由女作家处理素食者特权的机会。我们在吃肉的背景下遇到了小说中的素食主义者科尼利厄斯·卡德（Cornelius Cardew）。偷猎者汤姆·哈克（Tom Harker）抓住了一只兔子，用刀砍了它，然后把它装进了口袋。当他回到家时，他期待着即将到来的晚餐，他遇到了正在完成二十英里徒步旅行的卡德，需要前往当地一家旅馆的路线。卡杜被邀请和汤姆一起走，重新找到通往旅馆的正确道路，他注意到汤姆独特的跛行，这是“由于他试图将兔子的凸起藏在口袋里。 卡德怀疑这是否是战争创伤，汤姆撒谎说他的跛行是由陷阱造成的。卡德对这种暴行感到愤慨，他开始讨论杀害动物的问题。虽然读者和汤姆都知道卡德正在向一个肉食者传道，但卡德认为他正在与一个可能的皈依者交谈。在这段对话中，出现了通过典故来承载素食词的第一种形式——引用了早期文本中素食者的字面意思。卡德宣称：“除非我们能够认识到所有生物的普遍血缘关系，否则我们将停留在外面的黑暗中。这里
The Sexual Politics of Meat 肉类的性政治
Cardew recalls the words of Henry Salt who defined a "Creed of Kinship": "the basis of any real morality must be the sense of Kinship between all living beings. To reinforce his ideas, Cardew hands Tom a pamphlet that bears these words, summarizing his viewpoints on the issue of animals. 卡德夫回忆起亨利·索尔特（Henry Salt）的话，他定义了“亲属关系的信条”：“任何真正道德的基础都必须是所有生物之间的亲属关系。 为了强化他的想法，卡德递给汤姆一本小册子，上面写着这些话，总结了他对动物问题的看法。
The next day in the midst of a traditional shooting party, Cardew pickets it and hands his pamphlet on "The Rights of Animals, a Vindication of the Doctrine of Universal Kinship" to the host, which spurs a conversation about printing in general. This common ground of a shared interest in pamphleteering confirms Cardew as a Ritson-like character with a literal interest in writing. 第二天，在一场传统的射击派对上，卡德夫纠察了它，并将他的小册子“动物的权利，对普遍亲属关系学说的辩护”交给了主持人，这引发了一场关于印刷术的讨论。这种对小册子的共同兴趣的共同点证实了卡德是一个像里森一样的角色，对写作有着浓厚的兴趣。
Cardew has multiple vegetarian texts, he bears vegetarian words on both picket and pamphlet, and in these writings bears the literal words of previous writers. Through the title of his leaflet, Cardew is bearing the words of Mary Wollstonecraft's A Vindication of the Rights of Woman and Percy Shelley's A Vindication of Natural Diet. Colegate summons a third "vindication" of that time as well: A Vindication of the Rights of Brutes-the first written response to Wollstonecraft's Vindication-which parodied her book by extending her claims to animals. Henry Salt remarked that this response to Wollstonecraft's book demonstrates "how the mockery of one generation may become the reality of the next." Colegate cleverly evokes the sense that efforts for women's rights can be undercut by implying that consideration of animals will be next-the message of the Rights of Brutes-through the following mocking response: "Sir Reuben Hergesheimer was describing to Minnie how a lunatic had appeared waving a placard and how he had taken for granted that it must be a suffragette and been astonished to find out that the agitation was on behalf of animals. 'Votes for pheasants, I suppose.'" 卡德夫有多本素食文本，他在纠察队和小册子上都带有素食词，在这些著作中带有前辈作家的字面意思。通过他的传单的标题，卡德夫印有玛丽·沃斯通克拉夫特（Mary Wollstonecraft）的《为妇女权利辩护》（A Vindication of the Rights of Woman）和珀西·雪莱（Percy Shelley）的《为自然饮食辩护》（A Vindication of Natural Diet）的文字。科莱盖特还召唤了当时的第三个“辩护”：对野蛮人权利的辩护——这是对沃斯通克拉夫特的辩护的第一份书面回应——该书通过将她的主张扩展到动物来模仿她的书。亨利·索尔特（Henry Salt）评论说，对沃斯通克拉夫特的书的回应表明，“一代人的嘲弄如何成为下一代的现实”。 通过以下嘲讽的回应，Colegate 巧妙地唤起了一种感觉，即通过暗示对动物的考虑将是下一个——野兽权利的信息——来削弱为妇女权利所做的努力：“鲁本·赫格斯海默爵士正在向米妮描述一个疯子是如何挥舞着标语牌出现的，以及他如何理所当然地认为这一定是女权主义者，并惊讶地发现这种骚动是代表动物的。我想投票给野鸡吧。
The second aspect of bearing the vegetarian word that appears in Colegate's novel is when a character in fiction recalls a historic vegetarian. Colegate's vegetarian character is based on Henry Salt, called by Heywood Broun the "father of modern vegetarianism" because of his influence on Shaw and Gandhi. Besides the interrelated texts, there are many notable biographical parallels between the fictional Cardew and the historical Salt. Colegate makes Cardew, like Salt, involved in the Fellowship of the New Life and the Fabian Society. She has Cardew, like Salt, become a vegetarian while at public school. Salt tells us in his memoirs: "Thus gradually the conviction had been forced on me that we Eton masters, however irreproachable our surroundings, were but cannibals in cap and gown-almost literally cannibals, as devouring the flesh and blood of the higher non-human animals so closely akin to us." Salt founded the Humanitarian League, a reform-oriented group that, like 科尔盖特小说中出现的素食词的第二个方面是当小说中的人物回忆起历史上的素食主义者时。科尔盖特的素食主义者角色基于亨利·索尔特，海伍德·布朗称他为“现代素食主义之父”，因为他对肖和甘地的影响。 除了相互关联的文本外，虚构的 Cardew 和历史上的 Salt 之间还有许多值得注意的传记相似之处。Colegate 让 Cardew 像 Salt 一样，参与了新生命的团契和费边社。她让 Cardew 和 Salt 一样，在公立学校上学时成为素食主义者。索尔特在他的回忆录中告诉我们：“因此，渐渐地，我确信，我们伊顿公学的校长们，无论我们周围的环境多么无可指责，都不过是戴着帽子和长袍的食人族——几乎是字面意义上的食人族，就像吞噬与我们非常相似的高等非人类动物的血肉一样。 索尔特创立了人道主义联盟，这是一个以改革为导向的团体，就像
Cardew, concerned itself with animals' rights, the extension of the franchise, land reform and socialism, among other issues. Cardew关注动物权利，特许经营权的扩展，土地改革和社会主义等问题。
The third form of bearing the vegetarian word in this novel appears in language that refers directly to dead animals. Cardew calls the killing of animals "murder," the body of a dead animal is called a corpse rather than the more frequently used term carcass, and the number of dead birds is closely calculated. 在这部小说中，带有素食词的第三种形式出现在直接指代死去的动物的语言中。卡德乌称杀死动物为“谋杀”，死去的动物的尸体被称为尸体，而不是更常用的术语“尸体”，死鸟的数量是经过仔细计算的。
The last form of bearing the vegetarian word involves the proselytizing motif, the hope that individuals will be prompted by their reading of vegetarian texts to stop eating meat. Cardew believes his vegetarian word will be made flesh. He imagines the reactions of a family that has received his pamphlet, "words which would strike them first as strange and then as startling and then as scintillating with a fine refulgent light which made everything new and plain and held out to them quite irresistibly the clear necessity that they, the labouring poor, exploited by the rich, should connect themselves by sympathetic alliance with the animals, exploited by all men. 带有素食一词的最后一种形式涉及传教主题，希望人们通过阅读素食文本来促使他们停止吃肉。卡杜相信他的素食话语会成为肉身。他想象着一个家庭收到他的小册子后的反应，“这些话先是让他们感到奇怪，然后是令人吃惊，然后是闪烁着一种美好的光芒，使一切都变得新鲜而平淡，并不可抗拒地向他们表明，他们，劳动的穷人，被富人剥削的明确必要性。 应该通过与被所有人剥削的动物结成同情的联盟来联系自己。
Cardew represents vegetarian writers like Percy Shelley, Joseph Ritson, and Henry Salt who attempt to reproduce their own vegetarian conversion for others by adding texts to the vegetarian canon. They seek multigenerational, multitextual vegetarian readings against the cultural texts of meat. They presume a continuous relationship between text and reader in which the text, protected, left whole, will have an effect on the reader who greets the words literally. Cardew 代表了珀西·雪莱、约瑟夫·里森和亨利·索尔特等素食作家，他们试图通过在素食经典中添加文本来为他人重现自己的素食皈依。他们寻求多代人、多文本的素食读物，反对肉类的文化文本。他们假定文本和读者之间存在一种连续的关系，在这种关系中，文本受到保护，保持完整，将对读者产生影响，读者从字面上迎接这些词。
Essentially, the dialectic between vegetarianism and meat eating in the text represents the dialectic between writer and reader. The former seeks to convert the latter through the power of the text. Reversing the image of a text inscribed on and scarring nature pointing to a dead animal as is evoked in Frankenstein, they hope that from their image of the inviolate text arises the desire for unviolating diets. The signature of a vegetarian in a vegetarian text, whether Cardew or Shelley, Ritson or Salt, is the signature of someone trying to write on the reader, leave a mark on the reader's own personal text of meat. It is an attempt to make their words flesh and to stop the story of meat. In their expectation of a literal response, they seek no more dismembered texts, dismembered animals, but instead hope for a re-membered text that protects the literal, living animals. 从本质上讲，文中素食主义与吃肉的辩证关系代表了作者与读者的辩证关系。前者试图通过文本的力量来改变后者。他们颠倒了《弗兰肯斯坦》中所唤起的刻在文字上并留下疤痕的自然图像，指向死去的动物，他们希望从他们对不可侵犯的文本的形象中产生对不受侵犯的饮食的渴望。素食文本中素食者的签名，无论是 Cardew 还是 Shelley，Ritson 还是 Salt，都是有人试图在读者身上写下的签名，在读者自己的个人肉类文本上留下印记。这是试图使他们的话语有血有肉，并阻止肉的故事。在他们期望字面上的回应中，他们不再寻求被肢解的文本，被肢解的动物，而是希望有一个重新组合的文本，以保护字面上的、活生生的动物。
Is it so heinous an offence against society, to respect in other animals that principal of life which they have received, no less than man himself, at the hand of Nature? O, mother of every living thing! , thou eternal fountain of beneficence; shall then be persecuted as a monster, for having listened to thy sacred voice? 尊重其他动物在自然界手中所获得的生命原则，不亚于人类本身，这是对社会的十恶不赦的冒犯吗？噢，万物之母！ ，你是仁慈的永恒泉源;岂 能因为听了你神圣的声音而像怪物一样受到迫害吗？
-John Oswald, The Cry of Nature, 1791 ——约翰·奥斯瓦尔德，《大自然的呐喊》，1791年
Frankenstein's Monster was a vegetarian. This chapter, in analyzing the meaning of the diet adopted by a Creature composed of dismembered parts, will demonstrate the benefits of re-membering rather than dismembering vegetarian tradition. Just as The Shooting Party draws upon vegetarian ideas and an individual of Edwardian England, the time in which it is set, so Frankenstein was indebted to the vegetarian climate of its day. Therefore this chapter places the themes of vegetarianism within both the vegetarian history of the Romantic period and the implicit feminism of this notable book. In its association of feminism, Romantic radicalism, and vegetarianism, Mary Shelley's book bears the vegetarian word. 弗兰肯斯坦的怪物是素食主义者。本章在分析由肢解部分组成的生物所采用的饮食的意义时，将展示重新成员而不是肢解素食传统的好处。正如《射击派对》借鉴了素食思想和爱德华时代英格兰的人物一样，《弗兰肯斯坦》也借鉴了当时的素食气候。因此，本章将素食主义的主题置于浪漫主义时期的素食历史和这本著名著作的隐含女权主义中。玛丽·雪莱（Mary Shelley）的书将女权主义、浪漫激进主义和素食主义联系在一起，并带有素食一词。
For a work that has received an unusual amount of critical attention over the past thirty years, in which almost every aspect of the novel has been closely scrutinized, it is remarkable that the Creature's vegetarianism has remained outside the sphere of commentary. The late James Regier saw "Frankenstein as an imaginative ecotype, endlessly adaptable to unmixable seas of thought."' By exploring the Creature's vegetarianism and providing a literary, historical, and feminist framework for understanding it, this chapter offers a few more waves of interpretation to the swelling waters. 对于一部在过去三十年中受到不同寻常的批评关注的作品来说，小说的几乎每个方面都受到了仔细的审查，值得注意的是，该生物的素食主义仍然在评论范围之外。已故的詹姆斯·雷吉尔（James Regier）认为“弗兰肯斯坦是一种富有想象力的生态类型，可以无休止地适应无法混合的思想海洋。通过探索生物的素食主义，并为理解它提供文学、历史和女权主义框架，本章为膨胀的水域提供了更多的解释浪潮。
The Creature's vegetarianism not only confirms its inherent, original benevolence, but conveys Mary Shelley's precise rendering of themes articulated by a group of her contemporaries whom I call "Romantic vegetarians." The references that are central to Shelley's novel and to Romantic writers in general-the writings of Ovid, Plutarch, Milton, and 《生物》的素食主义不仅证实了其内在的、原始的仁慈， 而且传达了玛丽·雪莱对她同时代的一群人所表达的主题的精确渲染，我称之为“浪漫素食主义者”。雪莱小说和一般浪漫主义作家的核心参考资料——奥维德、普鲁塔克、弥尔顿和
The Sexual Politics of Meat 肉类的性政治
Rousseau-are all united by positive vegetarian associations. The myths of Adam and Eve and Prometheus, clearly evoked in the novel, were interpreted in a vegetarian framework during the Romantic period as being about the introduction of meat eating. Mary Shelley's husband, Percy, was among the group of vegetarians who formulated this interpretation. 卢梭都因积极的素食协会而团结在一起。小说中清楚地唤起了亚当、夏娃和普罗米修斯的神话，在浪漫主义时期被解释为关于肉食的引入。玛丽·雪莱（Mary Shelley）的丈夫珀西（Percy）是提出这种解释的素食主义者之一。
Of the numerous areas of exploration that have attracted literary critics, many overlap with the project of recovering the vegetarian meaning in this novel: the novel's narrative strategy; literary, historical, and biographical aspects of the novel; and the novel's feminist/gender issues. In the succeeding sections I consider these three areas and interpret the theme of vegetarianism as it is embedded in each. 在吸引文学评论家的众多探索领域中，许多领域与恢复这部小说中素食意义的项目重叠：小说的叙事策略;小说的文学、历史和传记方面;以及小说的女权主义/性别问题。在随后的章节中，我将考虑这三个领域，并解释素食主义的主题，因为它嵌入到每个领域中。
Closed circles and vegetarian consciousness 封闭的圈子和素食意识
The moral universe is not just a system of concentric circles, in which inner claims must always prevail over outer ones. . . . The model of concentric circles dividing from them remains, however, very influential. One of its most popular forms is the idea that concern for them beyond a certain limit-and in particular concern for animals-is not serious because it is a matter of emotion. 道德宇宙不仅仅是一个同心圆的体系，在这个体系中，内在的主张必须永远凌驾于外在的主张之上。然而， 同心圆从它们中分割的模型仍然非常有影响力。它最流行的形式之一是，对它们的关注超过一定限度——尤其是对动物的关注——并不严重，因为这是一个情感问题。
-Mary Midgley, Animals and Why They Matter -玛丽·米德利（Mary Midgley），《动物及其重要性》
The Creature includes animals within its moral codes, but is thwarted and deeply frustrated when seeking to be included within the moral codes of humanity. It learns that regardless of its own inclusive moral standards, the human circle is drawn in such a way that both it and the other animals are excluded from it. 该生物将动物纳入其道德准则之内，但在寻求被纳入人类道德准则时受到挫折和深深的挫败。它了解到，无论它自己的包容性道德标准如何，人类圈子的绘制方式是它和其他动物都被排除在外。
The Creature's vegetarianism is revealed in the innermost of three concentric circles that structure the novel. The outermost circle consists of the letters of Robert Walton while journeying through the Arctic to his sister Margaret Saville in England. Walton's ship is traveling farther and farther from human society as the story unfolds; but as the story ends, Walton has agreed to return to the folds of civilization. His reversal occurs after Victor Frankenstein, the Being's creator, is brought half-alive onto Walton's ship. Bent on avenging the deaths of his wife, his friend, and his brother by destroying the Creature, Victor has followed it to the Arctic. His tale to Walton of his movement away from the human circle-through his lone scientific experiments that culminated in the creation of this Being and his 生物的素食主义在构成小说的三个同心圆的最里面被揭示出来。最外层的圆圈由罗伯特·沃尔顿（Robert Walton）穿越北极时写给他在英国的妹妹玛格丽特·萨维尔（Margaret Saville）的信件组成。随着故事的展开，沃尔顿的船离人类社会越来越远;但随着故事的结束，沃尔顿同意回到文明的褶皱中。他的逆转发生在维克多·弗兰肯斯坦（Victor Frankenstein）之后，维克多·弗兰肯斯坦（Victor Frankenstein）半死不活地被带到沃尔顿的船上。维克多一心想通过摧毁这个生物来为他的妻子、朋友和兄弟报仇，他跟随它来到了北极。他向沃尔顿讲述了他离开人类圈子的故事——通过他孤独的科学实验，最终创造了这个存在和他的
subsequent solitary pursuit of the Creature-is situated in the novel as the mediating narrative between Walton's tale of wanderlust and the Creature's woeful story of parental desertion, isolation, and rejection by humans. The inner circle is the Creature's orphan tale of how it gained knowledge and survival skills, and of what precipitated the murder of Victor's little brother. Again and again it tells of being violently refused admittance to human society. At the conclusion of this narrative it proposes the creation of a companion so that it need no longer seek inclusion in the human circle; it will be content with companionship in its restricted inner circle. 随后对生物的孤独追求——在小说中，沃尔顿的旅行癖故事和生物父母遗弃、孤立和被人类拒绝的悲惨故事之间的中介叙事。核心圈子是生物的孤儿故事，讲述了它如何获得知识和生存技能，以及是什么促成了维克多的弟弟被谋杀。它一次又一次地讲述了被暴力拒绝进入人类社会的故事。在这个叙述的结尾，它提议创造一个同伴，这样它就不再需要寻求融入人类圈子;它将满足于在其有限的核心圈子中的陪伴。
In a ringing, emotional speech the Creature enunciates its dietary principles and those that its companion will follow when they accept selfimposed exile to South America. Vegetarianism is one way that the Creature announces its difference and separation from its creator by emphasizing its more inclusive moral code. In its explanation of its vegetarianism, the Creature restores the absent referent: "My food is not that of man; I do not destroy the lamb and the kid, to glut my appetite; acorns and berries afford me sufficient nourishment. My companion will be of the same nature as myself, and will be content with the same fare. We shall make our bed of dried leaves; the sun will shine on us as on man, and will ripen our food. The picture I present to you is peaceful and human."4 The Creature's vegetarianism serves to make it a more sympathetic being, one who considers how it exploits others. By including animals within its moral circle the Creature provides an emblem for what it hoped for and needed-but failed to receive-from human society. 在一场响亮而激动人心的演讲中，该生物阐明了它的饮食原则，以及它的同伴在接受自我流放到南美洲时将遵循的原则。素食主义是生物通过强调其更具包容性的道德准则来宣布其与造物主的差异和分离的一种方式。在对素食主义的解释中，生物恢复了缺席的指称：“我的食物不是人类的食物;我不会破坏羊羔和孩子，以满足我的胃口;橡子和浆果为我提供了足够的营养。我的同伴将和我具有相同的性质，并且会满足于相同的票价。我们要用干树叶做床;太阳会照耀我们，就像照耀人一样，使我们的食物成熟。我呈现给你的画面是和平和人性的。4 生物的素食主义使它成为一个更有同情心的生物，一个考虑它如何剥削他人的生物。通过将动物纳入其道德圈，该生物为它希望和需要但未能从人类社会获得的东西提供了一个象征。
Through its structural existence as the innermost of three concentric narratives, the Creature's story reinforces the Creature's position in society; it must be self-contained because no one will interact with it. The Creature's litany of rejections by human beings-Victor's rejection of it once it comes to life; villagers fleeing from it; the attack on it after saving a young person's life; the DeLacey's rebuff of its approach-holds up a clue as to what truly embodies the common center of all three tales: Human beings see themselves as their own center, into whose moral fabric neither gigantic beings nor animals are allowed. 通过其作为三个同心叙事中最内层的结构存在，生物的故事强化了生物在社会中的地位;它必须是自成一体的，因为没有人会与它交互。生物被人类拒绝的一连串——维克多在它复活后拒绝它;逃离它的村民;在挽救了一名年轻人的生命后对它的攻击;德莱西对它的方法的拒绝——为真正体现这三个故事的共同中心提供了一条线索：人类将自己视为自己的中心，巨大的生物和动物都不允许进入其道德结构。
The structure reiterates the theme. The Creature must overcome concentricity to be heard, to achieve social intercourse and be assimilated into human society. In this drive to overcome the self-enclosed concentric circles of the novel and of society, the Creature also challenges the concentric circles that philosopher Mary Midgley sees as separating humans from animals. The Creature's inclusion of animals in its moral code symbolizes 该结构重申了主题。生物必须克服同心性才能被听到，才能实现社会交往并被人类社会同化。在克服小说和社会中自我封闭的同心圆的过程中，生物也挑战了哲学家玛丽·米德利（Mary Midgley）认为将人类与动物分开的同心圆。该生物将动物纳入其道德准则象征着
The Sexual Politics of Meat 肉类的性政治
the idea that it seeks to achieve in human intercourse, breaking through the concentric circles of and them. 它试图在人际交往中实现的想法，突破 了它们的同心圆。
Bearing the romantic vegetarian word 承载着浪漫的素食字眼
It was not until after the age of Rousseau . . . that vegetarianism began to assert itself as a system, a reasoned plea for the disuse of flesh-food. In this sense it is a new ethical principle. 直到卢梭时代之后......素食主义开始宣称自己是一个系统，一个不使用肉食的合理请求。从这个意义上说，它是一种新的道德原则。
-Henry Salt, The Humanities of Diet, ——亨利·索尔特（Henry Salt），《饮食的人文学科》（The Humanities of Diet），
Literary critics identify in Frankenstein a distillation of Mary Wollstonecraft Shelley's life and learning, an interweaving of biography and bibliography. Through her father, William Godwin, Mary Shelley met many notable vegetarians, such as John Frank Newton, author of The Return to Nature; or, A Defence of the Vegetable Regimen, Joseph Ritson, his publisher Sir Richard Phillips, and, of course, Percy Shelley, who had authored A Vindication of Natural Diet and the visionary and vegetarian Queen Mab. 文学评论家认为《弗兰肯斯坦》是对玛丽·沃斯通克拉夫特·雪莱生活和学识的提炼，是传记和参考书目的交织。通过她的父亲威廉·戈德温（William Godwin），玛丽·雪莱（Mary Shelley）结识了许多著名的素食主义者，例如《回归自然》的作者约翰·弗兰克·牛顿（John Frank Newton）;或者，约瑟夫·里森（Joseph Ritson），他的出版商理查德·菲利普斯爵士（Sir Richard Phillips），当然还有珀西·雪莱（Percy Shelley），他撰写了《自然饮食的辩护》和富有远见的素食主义者马布女王（Queen Mab）。
Romantic radicalism provided the context for the vegetarianism to which Mary Wollstonecraft Shelley was exposed while growing up. As historian James Turner comments, "Radical politics and other unorthodox notions went hand-in-glove with their vegetarianism." Historian Keith Thomas agrees, "In the 1790s vegetarianism had markedly radical overtones." Turner observes that of all the "novel manifestations of sympathy for animals" that began to appear at this time, "the most profoundly subversive of conventional values was vegetarianism."9 A clergyman who upbraided Thomas Jefferson Hogg for becoming a vegetarian demonstrated the way in which this subversive reform was greeted: "But this new system of eating vegetables . . . has hung on your Mother as a sort of indication that your determination was to deviate from all the old established ways of the world. 浪漫激进主义为玛丽·沃斯通克拉夫特·雪莱在成长过程中接触到的素食主义提供了背景。正如历史学家詹姆斯·特纳（James Turner）所评论的那样，“激进的政治和其他非正统的观念与他们的素食主义齐头并进。历史学家基思·托马斯（Keith Thomas）对此表示赞同，“在1790年代，素食主义具有明显的激进色彩。 特纳观察到，在此时开始出现的所有“同情动物的新表现形式”中，“对传统价值观最深刻的颠覆是素食主义”。9 一位神职人员曾因托马斯·杰斐逊·霍格（Thomas Jefferson Hogg）成为素食主义者而大声疾呼，他向人们展示了如何迎接这项颠覆性的改革：“但是，这种吃蔬菜的新制度......挂在你的母亲身上，表明你决心要偏离世界上所有旧的既定方式。
Romantic vegetarians sought to expand the human-centered moral circle that excluded animals from serious consideration. To them, killing animals was murder, brutalizing those who undertook it and those who benefited from it. They argued that once meat eating had redefined humanity's moral relationship with animals, the floodgates of immorality were opened, and what resulted was the immoral, degenerate world in which they and their 浪漫的素食主义者试图扩大以人为中心的道德圈，将动物排除在严肃的考虑之外。对他们来说，杀戮动物就是谋杀，残酷地对待那些从事杀戮的人和从中受益的人。他们认为，一旦吃肉重新定义了人类与动物的道德关系，不道德的闸门就被打开了，结果是他们和他们的不道德、堕落的世界
contemporaries lived. Joseph Ritson thought that human slavery might be traced to meat eating while Percy Shelley suggested that a vegetarian populace would never have "lent their brutal suffrage to the proscriptionlist of Robespierre." They argued that including animals within the circle of moral consideration was urgently required. 同时代人生活。约瑟夫·里特森（Joseph Ritson）认为人类奴隶制可能可以追溯到吃肉，而珀西·雪莱（Percy Shelley）则认为素食主义者永远不会“将他们残酷的选举权借给罗伯斯庇尔的禁酒主义者”。 他们认为，迫切需要将动物纳入道德考虑的范围。
Most of the Romantic vegetarians were sympathetic Republicans; they saw the French Revolution as one of the toeholds into reforming the world, eliminating meat eating was another. John Oswald, whose The Cry of Nature; or, An Appeal to Mercy and to Justice, on Behalf of the Persecuted Animals (1791) was the first British book of this time to champion vegetarianism, lost his life in France in 1793 fighting for the Jacobins at the battle of Pont-de-Ce. Ritson visited Paris in 1791, adopted the new Republican calendar and liked to be called "Citizen Ritson." Richard Phillips, publisher for both Ritson and Godwin, and founder of the Monthly Magazine supported the Republican cause. 大多数浪漫素食主义者都是富有同情心的共和党人;他们认为法国大革命是改革世界的立足点之一，消除肉食是另一回事。约翰·奥斯瓦尔德（John Oswald），他的《大自然的呐喊》;或者，《代表受迫害的动物呼吁怜悯和正义》（1791 年）是当时第一本倡导素食主义的英国书籍，他于 1793 年在法国为雅各宾派在 Pont-de-Ce 战役中丧生。 里特森于1791年访问了巴黎，采用了新的共和历法，并喜欢被称为“公民里特森”。理查德·菲利普斯（Richard Phillips）是里森（Ritson）和戈德温（Godwin）的出版商，也是《月刊》（Monthly Magazine）的创始人，他支持共和党的事业。
Unlike many animal reform campaigns of the time, which directed their energy to controlling the abuses of animals occasioned by the sports of the lower classes such as bear or bull baiting, vegetarians went after the jugular of the upperclass-meat eating and blood sports. As Percy Shelley vehemently framed the argument: "It is only the wealthy that can, to any great degree, even now, indulge the unnatural craving for dead flesh.. 与当时许多动物改革运动不同，这些运动将精力集中在控制下层阶级的运动（如熊或公牛诱饵）对动物的虐待上，素食者追求的是上层阶级的颈椎——吃肉和血腥运动。正如珀西·雪莱（Percy Shelley）激烈地阐述了这一论点：“只有富人才能在很大程度上，即使是现在，也能放纵对死肉的不自然的渴望。
The ideas to which Mary Shelley and the Romantic vegetarians gravitate tantalizingly overlap: each rewrote the myths of the Fall (especially Genesis 3) and the myth of Prometheus. Each ponders the nature of evil and visions of Utopia. In the Creature's narrative, Mary Shelley allies herself with Romantic vegetarians who decoded all tales of the primeval fall with the interpretation that they were implicitly about the introduction of meat eating. She precisely situates the vegetarian position concerning these two myths in the Creature's narrative. The two preeminent myths that frame her Frankenstein, the myth of Prometheus and the story of Adam and Eve, had both been assimilated into the Romantic vegetarian position and interpreted from a vegetarian viewpoint by Joseph Ritson, John Frank Newton, and Percy Shelley. 玛丽·雪莱（Mary Shelley）和浪漫主义素食主义者所崇拜的思想有着诱人的重叠：每个人都改写了堕落的神话（尤其是创世记3）和普罗米修斯的神话。每个人都在思考邪恶的本质和乌托邦的愿景。在生物的叙述中，玛丽·雪莱（Mary Shelley）与浪漫主义的素食主义者结盟，他们解码了所有关于原始堕落的故事，并解释说它们隐含着关于肉食的引入。她准确地将关于这两个神话的素食主义者的立场置于生物的叙述中。构成她的弗兰肯斯坦的两个杰出神话，普罗米修斯的神话和亚当和夏娃的故事，都被吸收到浪漫主义的素食立场中，并由约瑟夫·里森、约翰·弗兰克·牛顿和珀西·雪莱从素食主义者的角度进行解释。
The vegetarian Garden of Eden and the Fall 伊甸园和堕落的素食园
It was commonly presumed that the Garden of Eden was vegetarian. Proof of the vegetarian nature of the Garden of Eden was said to be 人们普遍认为伊甸园是素食主义者。 据说伊甸园的素食性质的证据是
The Sexual Politics of Meat 肉类的性政治
found in Genesis 1:29: "And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed; to you it shall be for meat." ("Meat" at the time of the King James Version of the Bible meant food.) Seventeenth-century poet Katherine Philips said of the Golden Age, "On roots, not beasts, they fed."16 In a phrase that Joseph Ritson would quote, Alexander Pope wrote that in Eden, 在创世记 1：29 中发现：“上帝说，看哪，我把全地上结种子的各样草和结种子的树上各样的果子都赐给了你;对你来说，这是肉的。（在钦定版圣经中，“肉”的意思是食物。十七世纪的诗人凯瑟琳·菲利普斯（Katherine Philips）在谈到黄金时代时说：“他们靠树根而不是野兽来喂养。16 亚历山大·蒲柏在伊甸园里写道：
Man walk'd with beast, joint tenant of the shade; 人与野兽同行，共同租客的树荫;
The same his table, and the same his bed; 他的桌子是一样的，他的床是一样的;
No murder cloath'd him, and no murder fed. 没有谋杀笼罩着他，也没有谋杀喂养他。
Milton in book 5 of Paradise Lost describes Eve preparing "For dinner savoury fruits, of taste to please / True appetite." 弥尔顿在《失乐园》第5卷中描述了夏娃准备“晚餐的美味水果，令人愉悦/真正的胃口”。
The Romantic vegetarians heartily accepted the notion of the meatless Garden of Eden. They infused their peculiar interpretation in their consideration of Genesis 3. They transformed the myth by locating meat eating as the cause of the Fall. For instance John Frank Newton's The Return to Nature; or, Defence of Vegetable Regimen posits that the two trees in the Garden of Eden represent "the two kinds of foods which Adam and Eve had before them in Paradise, viz. the vegetables and the animals." The penalty for eating from the wrong tree was the death that Adam and Eve had been warned would befall them. But it was not immediate death; rather it was premature, diseased death caused by eating the wrong foods, i.e., meat. 浪漫主义素食主义者衷心地接受了无肉伊甸园的概念。他们在对创世记第3章的思考中注入了他们独特的解释。他们通过将吃肉定位为堕落的原因来改变神话。例如，约翰·弗兰克·牛顿（John Frank Newton）的《回归自然》;或者，《为蔬菜养生法辩护》认为，伊甸园中的两棵树代表了“亚当和夏娃在乐园里吃的两种食物，即蔬菜和动物。 吃错树上的果子的惩罚是亚当和夏娃被警告的死亡将降临到他们身上。但这不是立即死亡;相反，它是由于吃了错误的食物（即肉类）而导致的过早疾病死亡。
Approaching the Fall from this interpretation deflects attention from the role of Eve as temptress, and removes the patriarchal obsession with the feminine as the cause of the evil of the world. Because of the vegetarian attention given to the (male) role of butchers, and the presumed manliness of meat eating, the evil that fills the world after the fall is generalized, if not masculinized. In support of Gilbert and Gubar's suggestion that Eve is all parts of the story of Frankenstein-especially the Creature -the Creature, unlike Adam, but like Eve in Milton's depiction, must prepare its own dinner of "savoury fruits." And when the Creature envisions its companion, it does not posit food preparation as her role though she will share its fare. 从这种解释中接近堕落，将注意力从夏娃作为诱惑者的角色上转移开来，并消除了父权制对女性作为世界邪恶根源的痴迷。由于素食主义者对屠夫（男性）角色的关注，以及吃肉的假定男子气概，堕落后充满世界的邪恶即使没有被男性化，也是普遍的。为了支持吉尔伯特和古巴尔的建议，即夏娃是弗兰肯斯坦故事的所有部分——尤其是生物 ——与亚当不同，但就像弥尔顿描绘中的夏娃一样，必须准备自己的“咸味水果”晚餐。当生物设想它的同伴时，它不会将准备食物作为她的角色，尽管她会分享它的食物。
The myth of Prometheus 普罗米修斯的神话
Both Mary Shelley and the Romantic vegetarians weave another myth of the Fall into their writings: the myth of Prometheus who stole fire, was chained 玛丽·雪莱（Mary Shelley）和浪漫主义素食主义者都在他们的著作中编织了另一个堕落的神话：偷火的普罗米修斯（Prometheus）的神话被锁住了
to Mount Caucasus, and faced the daily agony of having his liver devoured by a vulture, only to have it grow back each night. Besides the standard Romantic view of Prometheus as a rebel against tyranny, Mary Shelley knew of an additional interpretation of the myth. For Romantic vegetarians, the story of Prometheus's discovery of fire is the story of the inception of meat eating. They accepted Pliny's claim in Natural History that "Prometheus first taught the use of animal food (Primus bovem occidit Prometheus).."1 Without cooking, meat would not be palatable. According to them, cooking also masks the horrors of a corpse and makes meat eating psychologically and aesthetically acceptable. Percy Shelley provides the Romantic vegetarian interpretation of this myth: "Prometheus (who represents the human race) effected some great change in the condition of his nature, and applied fire to culinary purposes; thus inventing an expedient for screening from his disgust the horrors of the shambles. From this moment his vitals were devoured by the vulture of disease.". 到高加索山，每天面对被秃鹫吞噬肝脏的痛苦，但每天晚上它都会重新长出来。除了将普罗米修斯视为反抗暴政的叛逆者的标准浪漫主义观点外，玛丽·雪莱还知道对神话的另一种解释。对于浪漫素食主义者来说，普罗米修斯发现火的故事就是吃肉开始的故事。他们接受了普林尼在《自然史》中的说法，即“普罗米修斯首先教授了动物性食物的使用（Primus bovem occidit Prometheus）”。1 不煮肉，肉就不好吃了。据他们说，烹饪还掩盖了尸体的恐怖，并使吃肉在心理和审美上都可以接受。珀西·雪莱（Percy Shelley）对这个神话进行了浪漫主义的素食主义解释：“普罗米修斯（代表人类）在他的本性状况上发生了一些巨大的变化，并将火应用于烹饪目的;从而发明了一种权宜之计，从他的厌恶中筛选出混乱的恐怖。从这一刻起，他的生命体征就被疾病的秃鹫吞噬了。
It is notable how the Creature in a tale subtitled The Modern Prometheus handles its introduction to fire and meat. Finding a fire left by some wandering beggars, it discovers that "some of the offals that the travellers had left had been roasted, and tasted much more savoury than the berries I gathered from the trees." From this, it does not adopt meat eating, but rather learns how to cook vegetable food. "I tried, therefore, to dress my food in the same manner, placing it on the live embers. I found that the berries were spoiled by this operation, and the nuts and roots much improved." The offals figure meat eating; the Creature rejects this Promethean gift. 值得注意的是，副标题为“现代普罗米修斯”的故事中的生物如何处理对火和肉的介绍。它发现了一些流浪乞丐留下的火，发现“旅行者留下的一些内脏已经烤过了，味道比我从树上采来的浆果要咸得多。由此，它不再采用吃肉，而是学习如何烹饪蔬菜食物。“因此，我试着用同样的方式打扮我的食物，把它放在活的余烬上。我发现浆果被这个操作破坏了，坚果和根茎得到了很大的改善。内脏比喻吃肉;生物拒绝了这个普罗米修斯的礼物。
The Golden Age and the natural diet 黄金时代和自然饮食
Descriptions of what the Creature eats reveal Mary Shelley's indebtedness to vegetarian meals described by Ovid and Rousseau. In this, her book bears the vegetarian word through allusion to previous words about vegetarianism. The Golden Age described in book 1 of Ovid's Metamorphoses is a time prior to the erection of dwelling places, a time of contentment with acorns and berries, a time when animals were not excluded from the human circle by meat eating: 对生物吃什么的描述揭示了玛丽·雪莱对奥维德和卢梭所描述的素食的感激之情。在这本书中，她的书通过暗指以前关于素食主义的话来承载素食这个词。奥维德的《变形记》第一卷中描述的黄金时代是住宅建立之前的时期，是满足于橡子和浆果的时期，是动物没有因吃肉而被排除在人类圈子之外的时代：
Content with Food, which Nature freely bred, 满足于大自然自由孕育的食物，
On Wildings, and on Strawberries they fed; 在野菜和草莓上，他们喂食;
The Sexual Politics of Meat 肉类的性政治
Cornels and Bramble-berries gave the rest, And falling Acorns furnisht out a Feast. 剩下的就是荆棘和荆棘浆果，掉落的橡子则成了一场盛宴。
After the Creature announces its vegetarianism to Victor, it promises that once Victor fashions a companion, the two shall retreat to South America, and there live faultless lives. Ovid appears to be the source for the precise wording of Shelley's vegetarian-pacifist vision the Creature presents to Victor, in particular, the use of "acorns and berries." quoted earlier, as the source of nourishment. The Creature enters into a fallen world in which it is rejected and seeks to establish a new Golden Age in which harmony through vegetarianism reigns. 在生物向维克多宣布它的素食主义后，它承诺一旦维克多塑造了一个伴侣，两人将撤退到南美洲，在那里过着完美的生活。奥维德似乎是雪莱的素食和平主义愿景的精确措辞的来源，特别是使用前面引用的“橡子和浆果”作为营养来源。这个生物进入了一个堕落的世界，在这个世界里，它被拒绝了，并试图建立一个新的黄金时代，在这个时代里，通过素食主义实现和谐。
The Creature also bears the vegetarian word of Rousseau in his descriptions of food. From the Discourse on Inequality, when he first suggested that one of the links in the chains that kept humankind in bondage was an unnatural diet, through Émile and La Nouvelle Heloise, vegetarianism is Rousseau's ideal diet. Émile, Sophie, and Julie were all vegetarians. Mary Shelley precisely renders Rousseau's ideal diet in the Creature's narrative. Rousseau rhapsodized in The Confessions, "I do not know of better fare than a rustic meal. With milk, eggs, herbs, cheese, brown bread and passable wine one can always be sure to please me...25 Once forced to leave the Promethean fire behind because of the scarcity of food, the Creature's next encounter with food is a paraphrase of Rousseau's favorite meal in rustic surroundings: "I greedily devoured the remnants of the shepherd's breakfast, which consisted of bread, cheese, milk, and wine; the latter, however, I did not like."26 (Wine was tabooed by Romantic vegetarians as well as meat). In a village, the Creature again responds with pleasure to the ideal foods Rousseau identified: "The vegetables in the gardens, the milk and cheese that I saw placed at the windows of some of the cottages, allured my appetite." 这个生物在他对食物的描述中也带有卢梭的素食词。从《论不平等》开始，当他首次提出将人类束缚在束缚中的锁链中的一个环节是不自然的饮食时，通过埃米尔和新赫洛瓦兹，素食主义是卢梭的理想饮食。 埃米尔、苏菲和朱莉都是素食主义者。玛丽·雪莱（Mary Shelley）在《生物》的叙述中精确地呈现了卢梭的理想饮食。卢梭在《忏悔录》中狂想：“我不知道还有什么比一顿乡村大餐更好的食物。有了牛奶、鸡蛋、香草、奶酪、黑面包和合格的葡萄酒，总能让我满意......25 有一次，由于食物匮乏，普罗米修斯被迫离开了普罗米修斯的火堆，这个生物与食物的下一次相遇是卢梭在乡村环境中最喜欢的食物的转述：“我贪婪地吞噬了牧羊人早餐的残余，其中包括面包、奶酪、牛奶和酒;然而，后者，我不喜欢。26 （酒是浪漫素食主义者的禁忌，也是肉类的禁忌）。在一个村庄里，这个生物再次愉快地回应了卢梭确定的理想食物：“花园里的蔬菜，我看到的一些小屋窗户上放着的牛奶和奶酪，吸引了我的胃口。
Diet for a small planet 小星球的饮食
Another instance in which the Creature's views of a fallen world intersect with that of the Romantic vegetarians is its observation that cows need food. It remarks about one cow owned by a poor family that she "gave very little [milk] during the winter, when its masters could scarcely procure food to support it." Its reference to the demands that one cow puts on food resources echoes the modern ecological vegetarian position popularized in Frances Moore Lappés Diet for a Small Planet. Lappé 另一个例子，生物对堕落世界的看法与浪漫素食主义者的观点相交，是它观察到奶牛需要食物。它说到一个贫困家庭拥有的一头奶牛，她“在冬天给的[牛奶]很少，当时它的主人几乎无法获得食物来养活它。它提到一头奶牛对食物资源的要求，呼应了弗朗西斯·摩尔·拉佩斯（Frances Moore Lappés）在《小星球饮食》（Diet for a Small Planet）中流行的现代生态素食主义者的立场。拉佩
argues that the land required to feed livestock would be better devoted to feeding humans. 认为喂养牲畜所需的土地最好用于喂养人类。
This was a longstanding vegetarian issue and its first traces appear in Plato's Republic when Socrates tells Glaucon that meat production necessitates large amounts of pasture. Resultingly, it will require cutting "off a slice of our neighbours' territory; and if they too are not content with necessaries, but give themselves up to getting unlimited wealth, they will want a slice of ours." Thus Socrates pronounces, "So the next thing will be, Glaucon, that we shall be at war." In 1785, William Paley's The Principles of Moral and Political Philosophy raised the economic and agricultural issues associated with meat eating: "A piece of ground capable of supplying animal food sufficient for the subsistence of ten persons would sustain, at least, the double of that number with grain, roots and milk." Richard Phillips's 1811 vegetarian article argues: "The forty-seven millions of acres in England and Wales would maintain in abundance as many human inhabitants if they lived wholly on grain, fruits and vegetables; but they sustain only twelve millions scantily while animal food is made the basis of human subsistence. Percy Shelley's essay culminates this position: claiming that with vegetarianism "the monopolizing eater of animal flesh would no longer destroy his constitution by devouring an acre at a meal. . . . The most fertile districts of the habitable globe are now actually cultivated by men for animals, at a delay and waste of aliment absolutely incapable of calculation. 这是一个由来已久的素食问题，它的第一个痕迹出现在柏拉图的《理想国》中，当时苏格拉底告诉格劳孔，肉类生产需要大量的牧场。因此，这将需要切断“我们邻国的一块领土;如果他们也不满足于必需品，而是放弃自己获得无限的财富，他们就会想要我们的一份。因此，苏格拉底宣布，“所以接下来的事情将是，格劳孔，我们将处于战争状态。 1785年，威廉·佩利（William Paley）的《道德和政治哲学原理》（The Principles of Moral and Political Philosophy）提出了与吃肉相关的经济和农业问题：“一块能够提供足够十个人生存的动物食物的土地，至少可以维持这一数字的两倍，包括谷物、根茎和牛奶。 理查德·菲利普斯（Richard Phillips）在1811年的素食文章中指出：“英格兰和威尔士的四千七百万英亩土地如果完全以谷物、水果和蔬菜为生，就可以维持同样多的人类居民;但是，当动物性食物成为人类生存的基础时，它们只能维持一千二百万。 珀西·雪莱（Percy Shelley）的文章将这一立场推向了高潮：声称在素食主义中，“垄断吃动物肉的人不会再因为一顿饭吃掉一英亩的土地而破坏他的体质。地球上最肥沃的地区现在实际上是由人类为动物耕种的，这是绝对无法计算的延迟和浪费的食物。
The slaughterhouse as source for the Creature's body 屠宰场是生物尸体的来源
The Creature is "born" into a fallen world; but the Creature was also "born" of this fallen world-as the Romantic vegetarians viewed it-in that it is made, in part, of items from a slaughterhouse. Unlike many Gothic tales in which a customary raid on the graveyard is obligatory, Victor Frankenstein, in constructing his Creature, makes forays to the slaughterhouse as well: "The dissecting room and the slaughter-house furnished many of my materials." How was it that Mary Shelley extended grave robbing to invading the slaughterhouse? Her familiarity with the ideas of Romantic vegetarianism may have influenced her. The slaughterhouse was one of the consequences of the fall from vegetarianism and Romantic vegetarians could not avoid considering it, even if, like John Oswald, they deliberately took long detours to avoid passing slaughterhouses and butcher shops. Sir Richard Phillips traced his vegetarianism to his experience at twelve years of age, when he "was struck with such horror in accidentally seeing the 生物“出生”到一个堕落的世界里;但这个生物也是从这个堕落的世界里“诞生”的——正如浪漫主义素食主义者所认为的那样——因为它部分是由屠宰场的物品制成的。与许多哥特式故事中必须对墓地进行突袭不同，维克多·弗兰肯斯坦（Victor Frankenstein）在构建他的生物时，也涉足屠宰场：“解剖室和屠宰场为我提供了许多材料。玛丽·雪莱（Mary Shelley）是如何将盗墓扩展到入侵屠宰场的？她对浪漫素食主义思想的熟悉可能影响了她。屠宰场是素食主义堕落的后果之一，浪漫素食主义者无法避免考虑它，即使他们像约翰·奥斯瓦尔德一样故意绕道而行，以避免经过屠宰场和肉店。理查德·菲利普斯爵士（Sir Richard Phillips）将他的素食主义追溯到他十二岁时的经历，当时他“无意中看到
The Sexual Politics of Meat 肉类的性政治
barbarities of a London slaughter-house that since that hour he has never eaten anything but vegetables. 伦敦屠宰场的野蛮行为，从那一刻起，他除了蔬菜，再也没有吃过任何东西。
The anatomically correct vegetarian 解剖学上正确的素食主义者
That Victor goes to slaughterhouses not only incorporates into the novel the anathema with which vegetarians beheld it, but suggestively implies the Creature was herbivorous. Since it is only herbivorous animals who are consumed by humans, the remnants gathered by Victor from the slaughterhouse would have been parts from herbivorous bodies. Thus, at least a portion of the Creature was anatomically vegetarian. Romantic vegetarians held that humans did not have a carnivorous body; ill health consequently resulted from meat eating. In what would become a standard vegetarian argument, Rousseau discussed the physiological disposition of the body to a vegetable diet. Like herbivorous animals, humans had flat teeth. The intestines, as well, did not resemble those of carnivorous animals. By positing the Creature's creation in part from the slaughterhouse, Mary Shelley circumvents the anatomical argument that vegetarians of this time found compelling and their critics ludicrous. 维克多去屠宰场不仅在小说中融入了素食者对它的诅咒，而且暗示了这个生物是草食性的。由于人类只食用草食性动物，维克多从屠宰场收集的残余物应该是草食性尸体的一部分。因此，至少有一部分生物在解剖学上是素食主义者。浪漫的素食主义者认为人类没有肉食性的身体;因此，吃肉导致了健康状况不佳。在后来成为标准素食论证的书中，卢梭讨论了身体对蔬菜饮食的生理倾向。像草食性动物一样，人类有扁平的牙齿。肠子也不像食肉动物的肠子。玛丽·雪莱（Mary Shelley）认为该生物的创造部分来自屠宰场，从而规避了当时的素食主义者认为令人信服而批评者荒谬的解剖学论点。
When the vegetarianism of the novel is considered separate from its vegetarian context, it is shorn of the literary allusions it carries and its adherence to the novel's project of echoing earlier texts goes undetected. In Frankenstein we find a Creature seeking to reestablish the Golden Age of a vegetarian diet with roots and berries; a Creature who eats Rousseau's ideal meal; a Being who, like the animals eaten for meat, finds itself excluded from the moral circle of humanity. 当小说中的素食主义被认为与它的素食语境分开时，它就被剥夺了它所承载的文学典故，它对小说呼应早期文本的坚持也没有被发现。在《弗兰肯斯坦》中，我们发现了一个生物，它试图用根和浆果重建素食的黄金时代;一个吃卢梭理想膳食的生物;一个像吃肉的动物一样，发现自己被排除在人类道德圈之外的存在。
Deciphering muted meanings 破译无声的含义
We did transcription, copied out set passages in this arching, longlooped hand. I wrote out, over and over, with a calm satisfaction: "I should like to live among the leaves and heather like the birds, to wear a dress of feathers, and to eat berries" This sentence seemed to me to possess an utter and invulnerable completeness. 我们做了转录，用这只拱形的长环手抄出了固定的段落。我一遍又一遍地平静地满足地写下：“我想像鸟儿一样生活在树叶和石楠花中，穿上羽毛的衣服，吃浆果”这句话在我看来具有完全的、无懈可击的完整性。
The Creature embodies both vegetarian and feminist meaning. While the women in Frankenstein enact Mary Shelley's subversion of sentimentalism 这个生物体现了素食主义和女权主义的意义。而《弗兰肯斯坦》中的女性则演绎了玛丽·雪莱对感伤主义的颠覆
by fulfilling feminine roles and dying as a result, and the men represent inflexible masculine roles, it is the New Being who represents the complete critique of the present order which Shelley attempted. The nameless Creature, who Gilbert and Gubar see as seeking for a maternal principle in the midst of a world of fathers, resolutely condemns the food of the fathers as well as their mores; in this sense its vegetarianism carries feminist as well as pacifist overtones. Those who overtly reviled the meat diet of that day failed to see that they were covertly criticizing a masculine symbol. The maternal principle would be present in the Creature's vegetarian paradise; indeed, the maternal principle is the missing aspect of Romantic vegetarianism. 通过履行女性角色并因此而死亡，而男性代表了僵化的男性角色，正是新存在代表了雪莱试图对当前秩序的彻底批判。吉尔伯特和古巴尔认为无名的生物在父亲的世界中寻求母性原则，坚决谴责父亲的食物和他们的习俗;从这个意义上说，它的素食主义带有女权主义和和平主义的色彩。那些公开谩骂当时肉类饮食的人没有看到他们正在暗中批评一个男性象征。母性原则将存在于生物的素食天堂中;事实上，母性原则是浪漫素食主义缺失的方面。
Recalling the exclusions enforced by the outer narratives upon the Creature's inner circle, we find a paradigm for interpreting not only the Creatures' vegetarianism but one of the feminist aspects of the novel. Embedded within the Creature's story is yet another story, that of the DeLacey family. Within that family story, we find the story of Safie's independent mother. It is in fact "the structurally central element of the narrative." Safie had been taught by her mother "to aspire to higher powers of intellect, and an independence of spirit, forbidden to the female followers of Mahomet. Marc Rubenstein observes that Safie's mother "is surely a cartoon, distorted but recognizable, of the author's mother, Mary Wollstonecraft." In fact, on the second page of the introduction to A Vindication of the Rights of Woman, Wollstonecraft comments of women in her own country that "in the true style of Mahometanism, they are treated as a kind of subordinate beings, and not as a part of the human species." 回顾外在叙事对生物核心圈子的排斥，我们发现了一种范式，不仅可以解释生物的素食主义，而且可以解释小说的女权主义方面之一。在生物的故事中嵌入了另一个故事，即德莱西家族的故事。在这个家庭故事中，我们找到了萨菲独立母亲的故事。事实上，它是“叙事的结构中心元素”。 萨菲的母亲教导她“渴望更高的智力和精神上的独立性，这是马霍梅特的女性追随者所禁止的。 马克·鲁宾斯坦（Marc Rubenstein）观察到，萨菲的母亲“肯定是作者的母亲玛丽·沃斯通克拉夫特（Mary Wollstonecraft）的漫画，虽然扭曲但可辨认。 事实上，在《为妇女权利辩护》一书导言的第二页，沃斯通克拉夫特评论说，“在马荷马主义的真正风格中，她们被视为一种从属的存在，而不是人类物种的一部分。
Women's anger at confinement and their vision for independence are themselves confined in this novel within numerous layers of concentric circles that represent a society that excludes these issues. Though located at the center of the book, the issues there represented-central to both Mary Wollstonecraft and her daughter-have been closed off by the dominant world order. Among other things Frankenstein became a cathartic vehicle for a woman suppressing great anger at being made subordinate. 女性对禁锢的愤怒和对独立的愿景本身就被限制在这部小说中，这些同心圆代表了一个排斥这些问题的社会。虽然位于本书的中心，但那里所代表的问题——玛丽·沃斯通克拉夫特和她女儿的核心——已经被占主导地位的世界秩序所封闭。除其他外，弗兰肯斯坦成为一个女人的宣泄工具，压抑着对成为下属的巨大愤怒。
The Creature's vegetarian proclamation is a cipher in the text; though it has been treated in the sense of being without meaning, it is rather a key to Mary Wollstonecraft Shelley's feelings about discourse and the cipherlike role-that is, the nonentity role-permitted to women by male discourse. As Shelley's mother proved, women were excluded from the closed circle 生物的素食宣言是文本中的密码;尽管它被看作是没有意义的，但它却是玛丽·沃斯通克拉夫特·雪莱（Mary Wollstonecraft Shelley）对话语和男性话语所允许的类似密码的角色（即非实体角色）的感受的关键。正如雪莱的母亲所证明的那样，女性被排除在封闭的圈子之外
The Sexual Politics of Meat 肉类的性政治
of patriarchy. In describing the events that led up to the conception of Frankenstein in the 1831 edition, Mary Shelley creates an image of herself as cipher by portraying herself as outside the circle of discourse of the men in her party: She casts herself in the role of faithful listener. "Many and long were the conversations between Lord Byron and Shelley, to which I was a devout but nearly silent listener. During the time that Frankenstein was conceived, Byron and Percy Shelley's many companionable hours were achieved at the exclusion of Mary. Marcia Tillotson, who examines this exclusion, and suggests that the Creature's rage mirrors Mary Shelley's own rage over being excluded, queries: 父权制。在1831年版中描述导致弗兰肯斯坦诞生的事件时，玛丽·雪莱（Mary Shelley）将自己描绘成党内男性话语圈之外的形象：她将自己塑造成忠实的倾听者。“拜伦勋爵和雪莱之间的谈话很多很多，很长，我是一个虔诚但几乎沉默的听众。 在《弗兰肯斯坦》的构思期间，拜伦和珀西·雪莱的许多陪伴时间都是在玛丽被排除在外的。玛西娅·蒂洛森（Marcia Tillotson）研究了这种排斥，并认为生物的愤怒反映了玛丽·雪莱（Mary Shelley）自己对被排除在外的愤怒，她质疑：
The question I cannot answer is whether Shelley was fully aware of what she was doing: did she deliberately use the monster's self-defense to protest against men's behavior toward women, or did she merely make the monster speak for her without knowing herself that the source of his rage was her own? 我无法回答的问题是，雪莱是否完全意识到自己在做什么：她是故意利用怪物的自卫来抗议男人对女人的行为，还是她只是让怪物为她说话，而自己却不知道他愤怒的根源是她自己的？
The Creature's situation matches that of many women characters for whom tragedy "springs from the fact that consciousness must outpace the possibilities of action, that perception must pace within an iron cage." Yet the Creature's style of speaking differs greatly from the characteristic forms of speech attributed to women. It is not hesitant, self-effacing, tentative, weak, polite, restrained. Its speech is not characterized by hedges, maybes, perhaps, possibly, if you please. The Creature does not avoid confrontation. It is excited, impassioned speech, but clear, unambiguous, direct. It demands, it entreats, it implores, it commands, it prophesies. The Creature is a powerful speaker, it transgresses conversations mightily and fearlessly. It embodies patterns of speech that would have been foreign to many women of that time. Yet like feminists, its speech was muted by the dominant social order; as is vegetarianism. Vegetarianism, like feminism, is excluded from the patriarchal circle, just as Mary Shelley experienced herself as being excluded from the male circle of artists of which she saw herself a part. 《生物》的处境与许多女性角色的处境相吻合，对她们来说，悲剧“源于这样一个事实，即意识必须超过行动的可能性，感知必须在铁笼子里踱步。 然而，这个生物的说话风格与女性特有的说话方式大不相同。它不犹豫，不自以为是，不试探，不软弱，不礼貌，不拘小节。它的演讲没有树篱的特征，也许，也许，可能，如果你愿意的话。 生物不会避免对抗。这是激动人心的、慷慨激昂的演讲，但清晰、明确、直接。它要求，它恳求，它恳求，它命令，它预言。生物是一个强大的演讲者，它强大而无所畏惧地超越了对话。它体现了当时许多女性所陌生的言语模式。然而，就像女权主义者一样，它的言论被占主导地位的社会秩序所压制;素食主义也是如此。素食主义和女权主义一样，被排除在父权制圈子之外，就像玛丽·雪莱（Mary Shelley）经历自己被排除在男性艺术家圈子之外一样，她认为自己是其中的一部分。
It may be that the compressed form of the Creature's vegetarian statement causes it to be elided from our collective memory. Since vegetarianism is not a part of the dominant culture, it is more likely, however, that the vegetarian revelations, terse as they are, are silenced because we have no framework into which we can assimilate them, just 可能是生物的素食声明的压缩形式导致它从我们的集体记忆中被抹去。然而，由于素食主义不是主流文化的一部分，因此更有可能的是，素食主义的启示，尽管它们很简洁，但被沉默了，因为我们没有可以吸收它们的框架，只是
as the feminist meaning at the center of this novel failed to be analyzed extensively for more than a hundred years. The Creature's futile hopes for admittance to the human circle reflect the position of that time's vegetarians and feminists; they confront a world whose circles, so tightly drawn, refuse them admittance, dividing us from them. 作为这部小说核心的女权主义意义，一百多年来未能得到广泛的分析。生物对进入人类圈子的徒劳希望反映了当时素食主义者和女权主义者的立场;他们面对的是一个世界，这个世界的圈子被紧紧地拉扯着，拒绝他们接纳，将我们与他们分开。
CHAPTER 7 第7章
FEMINISM, THE GREAT WAR, AND MODERN VEGETARIANISM 女权主义、第一次世界大战和现代素食主义
What is civilization? What is culture? Is it possible for a healthy race to be fathered by violence-in war or in the slaughterhouse-and mothered by slaves, ignorant or parasitic? Where is the historian who traces the rise and fall of nations to the standing of their women? 什么是文明？什么是文化？一个健康的种族有没有可能以暴力为生——无论是在战争中还是在屠宰场——而由无知或寄生的奴隶为母亲？将国家的兴衰追溯到女性地位的历史学家在哪里？
After Frankenstein's Creature describes its diet of acorn and berries, and its hope of retreating to South America with its companion, it remarks to Frankenstein, "The picture I present to you is peaceful and human." The Creature's idyllic pacifist and vegetarian Utopian vision intersects with the themes of a number of novels by twentieth-century women that in challenging patriarchal society hearken to a Golden Age of feminism, pacifism, and vegetarianism. The context against which these more recent novels must be read is World War -for it was then that the peaceful, vegetarian life envisioned by the Creature and many others encountered its starkest contrast, catalyzing the assimilation of vegetarianism into the antiwar vision of women writers. As Edward Carpenter put it after World War I: "When we think of the regiments and regiments of soldiers and mercenaries mangled and torn . . . when we realise what all this horrible scramble means, including the endless slaughter of the innocent and beautiful animals, and the fear, the terror, the agony in which the latter exist," we must "pay homage" to Percy Shelley's androgynous vision, for he "saw that only a new type of human being combining the male and the female, could ultimately save the world-a being having the feminine insight and imagination to perceive the evil, and the manly strength and courage to oppose and finally annihilate it."' 在弗兰肯斯坦的生物描述了它以橡子和浆果为食，以及它与同伴一起撤退到南美洲的希望之后，它对弗兰肯斯坦说：“我呈现给你的画面是和平和人性的。《The Creature》田园诗般的和平主义和素食乌托邦式的愿景与二十世纪女性的许多小说的主题相交，这些小说在挑战父权制社会时听到了女权主义、和平主义和素食主义的黄金时代。阅读这些较近的小说的背景是世界大战 ——因为正是在那个时候，生物和许多其他人所设想的和平、素食的生活遇到了最鲜明的对比，催化了素食主义被同化为女作家的反战愿景。正如爱德华·卡彭特（Edward Carpenter）在第一次世界大战后所说：“当我们想到士兵和雇佣兵团和军团被破坏和撕裂时......当我们意识到所有这些可怕的争夺意味着什么，包括对无辜和美丽的动物的无休止的屠杀，以及后者存在的恐惧、恐怖和痛苦时，“我们必须向珀西·雪莱的雌雄同体的愿景”致敬“，因为他”看到只有一种新型的人类结合了男性和女性， 最终可以拯救世界——一个拥有女性洞察力和想象力来感知邪恶的存在，以及反对并最终消灭邪恶的男性力量和勇气。
Just as the Great War is the context for Carpenter's statement about the need for an androgynous vision to challenge war and animal slaughter, in the wake of World War I many modern women writers trace the causes of both war and meat eating to male dominance. Events of the Great War yoked 正如第一次世界大战是卡彭特关于需要一种雌雄同体的视野来挑战战争和动物屠杀的声明的背景一样，在第一次世界大战之后，许多现代女作家将战争和吃肉的原因追溯到男性的主导地位。第一次世界大战的事件被束缚了
The Sexual Politics of Meat 肉类的性政治
the heretofore sporadically linked notions of pacifism and vegetarianism. The Great War quickened vegetarianism, propelling it as a movement into the twentieth century and as a subject into the novels of women writers. 迄今为止零星地将和平主义和素食主义的概念联系在一起。第一次世界大战加速了素食主义的发展，将其作为一场运动推向了二十世纪，并作为主题进入了女作家的小说。
As an attribute of fictional characters, few literary examples of vegetarianism antedate the Great War, with the notable exception of Frankenstein's Creature. The modernization of vegetarianism occurred when it began to figure, as a theme or incidental element, in novels. The last chapter examined the significance of vegetarianism and its historical manifestations as it appears in one novel; this chapter applies that same approach to consider vegetarian themes that recur in a series of novels. As with Frankenstein, these novels, too, enact a narrative strategy that highlights vegetarian meaning. 作为虚构人物的一个属性，在第一次世界大战之前，素食主义的文学例子很少，除了弗兰肯斯坦的生物。素食主义的现代化发生在它开始作为主题或附带元素出现在小说中时。最后一章考察了素食主义的重要性及其在一部小说中出现的历史表现;本章采用同样的方法来考虑一系列小说中反复出现的素食主题。与《弗兰肯斯坦》一样，这些小说也采用了一种突出素食意义的叙事策略。
In this chapter I will propose that the textual strategy of "interruption" allows modern women writers to introduce vegetarian incidents into their novels. Four themes arise when a vegetarian "interruption" occurs. These themes include rejection of male acts of violence, identification with animals, repudiation of men's control of women, and the positing of an ideal world composed of vegetarianism, pacifism, and feminism as opposed to a fallen world composed in part of women's oppression, war, and meat eating. 在本章中，我将提出“中断”的文本策略允许现代女性作家在小说中引入素食事件。当素食“中断”发生时，会出现四个主题。这些主题包括拒绝男性的暴力行为，认同动物，拒绝男性对女性的控制，以及假设一个由素食主义、和平主义和女权主义组成的理想世界，而不是一个由女性压迫、战争和肉食组成的堕落世界。
The novels to be considered in this chapter adhere to patterns previously discussed in chapter 5, "Dismembered Texts, Dismembered Animals." They bear the vegetarian word through allusion to earlier vegetarian ideas, through language that clearly identifies the functioning of the structure of the absent referent, and through the assumption that people who read vegetarian writings become vegetarian. We will see that the idea of meat is used as a trope for women's oppression; this trope identifies the overlap of the oppression of women and animals. 本章所要考虑的小说遵循了先前在第5章“被肢解的文本，被肢解的动物”中讨论的模式。他们通过对早期素食思想的暗示，通过清楚地识别缺席所指结构功能的语言，以及通过阅读素食著作的人成为素食主义者的假设，来承载素食这个词。我们将看到，肉的概念被用作女性压迫的比喻;这个比喻确定了对妇女和动物的压迫的重叠。
A feminist perspective in these novels links violence against people and violence against animals. It is this unique perspective that will be closely examined, for it demonstrates how vegetarian insights can be applied to analyses of other forms of political violence. The apparently unrelated critiques of women against war and vegetarians against meat eating become intimately related. From this perspective of the interrelationships of violence, vegetarianism can be seen as a challenge to war, pacifism as a challenge to meat eating. This interrelationship becomes visible when women articulate a connection with animals-beings who are also made absent referents by patriarchal society-thus correlating male acts of violence against people and animals. In deliberately bearing the vegetarian word, they challenge a world at war. 这些小说中的女权主义视角将对人的暴力和对动物的暴力联系起来。我们将仔细研究这种独特的视角，因为它展示了素食主义者的见解如何应用于对其他形式的政治暴力的分析。对妇女反对战争和素食者反对吃肉的明显无关的批评变得密切相关。从暴力相互关系的角度来看，素食主义可以被视为对战争的挑战，和平主义可以被视为对肉食的挑战。当女性阐明与动物的联系时，这种相互关系就变得明显了——动物也被父权制社会视为缺席的参照物——从而将男性对人和动物的暴力行为联系起来。他们刻意背负着素食的字眼，挑战着一个处于战争状态的世界。
After briefly summarizing a feminist analysis of political violence and the ways by which the Great War effected the modernization of vegetarianism, we will consider the narrative strategies and thematic concerns of several illustrative works. This consideration will suggest the depths of the linkage between vegetarianism and pacifism in women's writings of the twentieth century and extend our understanding of the sexual politics of meat. 在简要总结了女权主义对政治暴力的分析以及第一次世界大战影响素食主义现代化的方式之后，我们将考虑几部说明性作品的叙事策略和主题关注点。这种考虑将揭示二十世纪女性著作中素食主义与和平主义之间联系的深度，并扩展我们对肉类性政治的理解。
The sexual politics of war 战争的性政治
During the Great War some anti-war feminists argued, like Edward Carpenter, that women had unique traits that caused them to be more peace-loving than men. This emphasis on gender distinctions, called by one historian the "argument for ameliorative influence," focused on women's role as nurturers and mothers. As historian C. Roland Marchand describes this viewpoint: "Women embodied the 'gentler traits of tenderness and mercy' and therefore had a special contribution to offer to government. . . . Destructive masculine ideas of physical force would only be overcome, militant suffragist Harriet Stanton Blatch argued, when the 'mother viewpoint' forced its way into international diplomacy."3 在第一次世界大战期间，一些反战女权主义者认为，如爱德华·卡彭特（Edward Carpenter），女性具有独特的特征，使她们比男性更热爱和平。这种对性别差异的强调，被一位历史学家称为“改善影响的论点”，侧重于女性作为养育者和母亲的角色。正如历史学家C·罗兰·马尔尚（C. Roland Marchand）所描述的那样：“妇女体现了'温柔和怜悯的温柔特征'，因此对政府做出了特殊的贡献。激进的女权主义者哈里特·斯坦顿·布拉奇（Harriet Stanton Blatch）认为，只有当“母亲观点”强行进入国际外交时，破坏性的男性身体力量观念才会被克服。3
In a chapter entitled "Woman and War," from her 1911 book Woman and Labour, Olive Shreiner provides an illustrative example of this argument for ameliorative influence. She posits that women oppose war and the killing of animals for sport because of their child-bearing: 在她1911年出版的《女人与劳动》一书中题为“女人与战争”的一章中，奥利弗·施莱纳（Olive Shreiner）提供了一个说明性的例子来说明这种改善影响的论点。她认为，女性反对战争和为体育运动而杀害动物，因为她们要生育：
The relations of the female towards the production of human life influences undoubtedly even her relation towards animal and all life. "It is a fine day, let us go out and kill something!" cries the typical male of certain races, instinctively. "There is a living thing, it will die if it is not cared for," says the average woman, almost equally instinctively. 女性与人类生命生产的关系无疑影响着她与动物和所有生命的关系。“今天是个好日子，我们出去杀点东西吧！”某些种族的典型男性本能地喊道。“有一种生物，如果不加以照顾，它就会死去，”普通女性几乎同样本能地说。
Other feminists decried political violence by arguing that it was male domination, not male traits, and the absence of female power that caused war. Women's exclusion from powerful positions in patriarchal society provides Virginia Woolf with the opportunity to propose in her brilliant anti-war feminist essay, Three Guineas, the creation of an Outsider's Society. As she develops her argument linking male power, the exclusion of women, and bellicose militarism, she, like Carpenter and Schreiner before her, connects the deaths of people and of animals: "Scarcely a human being in 其他女权主义者谴责政治暴力，认为是男性统治，而不是男性特质，以及女性权力的缺乏导致了战争。女性被排除在父权制社会中的强势地位，这为弗吉尼亚·伍尔夫（Virginia Woolf）提供了机会，在她精彩的反战女权主义文章《三个几内亚人》中提出了创建局外人协会的建议。当她发展她的论点将男性权力、对女性的排斥和好战的军国主义联系起来时，她就像她之前的卡彭特和施赖纳一样，将人和动物的死亡联系起来：“几乎没有一个人在
The Sexual Politics of Meat 肉类的性政治
the course of history has fallen to a woman's rifle; the vast majority of birds and beasts have been killed by you, not by us." 历史的进程已经落到了女人的步枪上;绝大多数的飞禽走兽都是被你杀死的，而不是被我们杀死的。
Agnes Ryan and her husband Henry Bailey Stevens, both editors of the Woman's Journal and pacifists, became vegetarians during the Great War. They decided that the responsibility for both war and meat eating rested with men, and were influenced in their analysis by their friendship with Emarel Freshel. Ryan describes Freshel's address on war and meat eating to a 1915 Fabian Society meeting: "Here was a new type of woman; here was a new spiritual force at work in the universe. . . . She clearly stressed the idea that wars will never be overcome until the belief that it is justifiable to take life, to kill—when expedient,-is eradicated from human consciousness." 1917, Freshel, author of the definitive vegetarian cookbook for that time, The Golden Rule Cookbook, resigned from the Christian Science Church when it supported the entry of the United States into World War I. 艾格尼丝·瑞安（Agnes Ryan）和她的丈夫亨利·贝利·史蒂文斯（Henry Bailey Stevens）都是《妇女杂志》的编辑和和平主义者，在第一次世界大战期间成为素食主义者。他们认为战争和吃肉的责任都在于男人，并且在他们的分析中受到他们与埃马雷尔·弗莱斯特尔的友谊的影响。瑞安描述了弗莱斯特在1915年费边社会议上关于战争和吃肉的演讲：“这是一种新型的女人;这是一股新的属灵力量在宇宙中起作用。她明确强调了这样一种观点，即战争永远不会被战胜，除非人们认为夺取生命、杀戮是正当的——在权宜之计下——从人类意识中根除。 1917 年，当时权威素食食谱《黄金法则食谱》的作者 Freshel 在基督教科学教会支持美国加入第一次世界大战时辞职。
If feminist vegetarians argued that killing animals becomes a justification for killing human beings, some who adhere to the dominant viewpoint persuade children to eat meat by justifying the necessity, at times, to kill even human beings. Lawrence Kohlberg, well-known scholar on the moral development of children, reports that his four-year-old son "joined the pacifist and vegetarian movement and refused to eat meat because, he said, it is bad to kill animals." Kohlberg's response was an attempt to "dissuade him by arguing about the difference between justified and unjustified killing,"7 thus establishing a morality that recognizes some forms of killing as legitimate. It is as though the way to create a child's acceptance of animals' deaths is by convincing him or her that sometimes humans must be killed, too. "Just" wars then justify meat eating. This phenomenon is figured in Walter de la Mare's "Dry August Burned": a small girl is weeping at the sight of the absent referent, a dead hare that lies lifeless on the kitchen table. A team of field artillery "thudding by" interrupts her mourning. She watches the wonderment and tumult of it all, returns to the kitchen and with flushed cheeks asks to watch the rabbit be skinned. The soldiers have intervened; in their presence, the dead rabbit has now become an accepted fact, no longer mourned. 如果说女权主义素食主义者认为杀死动物成为杀死人类的理由，那么一些坚持主流观点的人则通过证明有时甚至杀死人类的必要性来说服儿童吃肉。研究儿童道德发展的著名学者劳伦斯·科尔伯格（Lawrence Kohlberg）报告说，他四岁的儿子“加入了和平主义和素食运动，拒绝吃肉，因为他说，杀死动物是不好的。科尔伯格的回应是试图“通过争论正当杀戮和不正当杀戮之间的区别来劝阻他”，7从而建立一种承认某些形式的杀戮是合法的道德。就好像让孩子接受动物死亡的方法就是说服他或她，有时人类也必须被杀死。然后，“正义”的战争证明吃肉是正当的。这种现象在沃尔特·德拉马雷（Walter de la Mare）的《燃烧的八月》中有所体现：一个小女孩在看到缺席的参照物时哭泣，一只死气沉沉的野兔躺在厨房的桌子上。一队野战炮兵“砰”地打断了她的哀悼。她看着这一切的惊奇和喧嚣，回到厨房，脸颊通红，要求看兔子被剥皮。 士兵们进行了干预;在他们面前，死去的兔子现在已经成为一个公认的事实，不再被哀悼。
"Dry August Burned" figures a transition in an attitude toward an animal killed for food, a transition caused by the reminder of war. This response enforces a relationship between eating animals and killing humans. If the wartime killing of human beings is used to establish the legitimacy of meat eating, then challenging meat eating challenges a world at war. “干燥的八月被烧毁”描绘了对为食物而杀死的动物的态度的转变，这种转变是由战争的提醒引起的。这种反应强化了吃动物和杀死人类之间的关系。如果说战时杀戮人类被用来确立吃肉的合法性，那么挑战吃肉就是对一个处于战争状态的世界的挑战。
Individual women took the insights of the connected brutalities of war and of meat eating to heart. For instance Mary Alden Hopkins remarked: "I reacted violently at that time against all established institutions, like marriage, spanking, meat diet, prisons, war, public schools, and our form of government."9 Many feminist-vegetarian pacifists can be found during World War I. During the Great War, feminist, pacifist, and vegetarian Charlotte Despard provided vegetarian meals at the cheap meals service she offered on her property. At least four American vegetarian feminists traveled on the Ford Peace Ship in 1915. 个别妇女将战争和吃肉的残酷联系在一起的见解铭记在心。例如，玛丽·奥尔登·霍普金斯（Mary Alden Hopkins）评论说：“当时我对所有既定的制度都做出了激烈的反应，比如婚姻、打屁股、肉食、监狱、战争、公立学校和我们的政府形式。9 在第一次世界大战期间，可以找到许多女权主义素食主义者。在第一次世界大战期间，女权主义者、和平主义者和素食主义者夏洛特·德斯帕德 （Charlotte Despard） 在她的财产上提供的廉价膳食服务中提供素食餐。 1915年，至少有四名美国素食女权主义者乘坐福特和平船旅行。
In the wake of the war, the position that the absence of female power caused war intersected with the view that meat-eating cultures were war cultures (even though not all meat-eating cultures were then at war). As feminists and vegetarians acknowledged their shared critical positions, they discovered that the destructive values of patriarchal culture were not limited to the battlefront. 在战争之后，女性权力的缺失导致战争的立场与肉食文化是战争文化的观点相交（尽管并非所有肉食文化当时都处于战争状态）。当女权主义者和素食主义者承认他们共同的批判立场时，他们发现父权文化的破坏性价值观并不局限于前线。
The Great War: Modernizing vegetarianism 伟大的战争：素食主义的现代化
When times are normal people and governments are inclined to pursue lines of least resistance; that is, to continue practices and customs not because they are best but because of habit, but it is during abnormal periods that we do our best thinking. . . . I have long had in mind a book on "Wheatless and Meatless Menus," but the time to bring it out was not ripe until now. 当时间正常时，人们和政府倾向于追求阻力最小的路线;也就是说，继续修行和习俗不是因为它们是最好的，而是因为习惯，而是在不正常的时期，我们才尽我们最大的努力。我早就想写一本关于“无小麦无肉菜单”的书，但直到现在，出版它的时机还不成熟。
-Eugene Christian, Meatless and Wheatless Menus, -尤金·克里斯蒂安（Eugene Christian），无肉无小麦菜单，
Just as antiwar feminists believed that empowering women would end war, so vegetarians believed that eliminating meat eating moved the world closer to pacifism. Indeed, they would say, the Vedic word for war "means 'desire for cows." 13 Anna Kingsford, when discussing Women's Peace Conventions of the nineteenth century bemoaned that "These poor deluded creatures cannot see that universal peace is absolutely impossible to a carnivorous race. Percy Shelley thundered that "the butchering of harmless animals cannot fail to produce much of that spirit of insane and hideous exultation in which news of a victory is related alto' purchased by the massacre of a hundred thousand men. In 1918 the Federation of Humano-Vegetarians in America wrote to President Woodrow Wilson seeking equivalent treatment for "adherents of the Vegetarian Cult" as for 正如反战女权主义者认为赋予妇女权力会结束战争一样，素食主义者也认为消除肉食可以使世界更接近和平主义。事实上，他们会说，吠陀语中的战争一词“意味着'对牛的渴望'。13 安娜·金斯福德（Anna Kingsford）在讨论19世纪的妇女和平公约时哀叹说：“这些可怜的受骗的生物看不到，对于一个食肉的种族来说，普遍的和平是绝对不可能的。 珀西·雪莱（Percy Shelley）大声疾呼，“屠杀无害的动物不能不产生那种疯狂和可怕的欢欣鼓舞的精神，在这种精神中，胜利的消息与屠杀十万人所购买的有关。 1918年，美国素食者联合会写信给伍德罗·威尔逊总统，寻求对“素食崇拜者”的同等待遇。
The Sexual Politics of Meat 肉类的性政治
conscientious objectors because "we vegetarians, reaffirming our faith in the Universal Kinship of the 'Animal Kingdom' and the 'Brotherhood of Man,' adhere in our allegiance to the elementary human commandment, 'Thou Shalt Not Kill.'. Douglas Goldring, in discussing the conscientious objectors who joined the 1917 Club, remarks that they "were certainly the oddest lot of people ever temporarily united under one banner. Some of them carried their dislike of killing so far that they existed only on vegetables. Notably, after the Great War, insights into the possible connections between war and meat eating can be found in writers other than ethical vegetarians. 出于良心拒服兵役者，因为“我们素食者，重申我们对'动物王国'和'人类兄弟会'的普遍血缘关系的信仰，坚持我们对人类基本诫命的忠诚，'不可杀人'。 道格拉斯·戈德林（Douglas Goldring）在谈到加入1917年俱乐部的依良心拒服兵役者时评论说，他们“无疑是有史以来最奇怪的一群人，他们暂时团结在一个旗帜下。他们中的一些人对杀戮的厌恶程度如此之高，以至于他们只存在于蔬菜上。 值得注意的是，在第一次世界大战之后，除了道德素食主义者之外，还可以在作家身上找到关于战争与肉食之间可能联系的见解。
One reason that insights into these connections are now found in other writers is because of the revelations of the war itself. During the war, soldiers' imaginations became alerted to what Bernard Shaw and other vegetarians had claimed for decades: corpses are corpses. How could the soldier avoid thinking of his commonality with animals as he sat in the trenches watching large black rats consume soldier and horse? The horrors of this war were also found in the slaughterhouse. The editor's introduction to L. F. Easterbrook's article on "Alcohol and Meat" explains, "In 1918 the spectacle of a herd of scared and suffering cattle hustled together in a van, and being conveyed to a slaughter yard, struck the writer of this note as being at least as abominable, and as degrading to our civilisation, as anything he had recently witnessed on several hard fighting fronts in France and Italy."18 现在在其他作家身上发现了对这些联系的洞察力，其中一个原因是因为战争本身的启示。在战争期间，士兵们的想象力开始警觉到萧伯纳和其他素食主义者几十年来所声称的：尸体就是尸体。当士兵坐在战壕里看着大黑老鼠吃掉士兵和马匹时，他怎么能不想到他与动物的共同点呢？这场战争的恐怖也在屠宰场中被发现。L.F.伊斯特布鲁克（L. F. Easterbrook）关于“酒精与肉类”的文章的编辑在序言中解释说：“1918年，一群受惊和受苦的牛挤在一辆面包车里，被运往屠宰场的景象，使这篇笔记的作者感到震惊，认为他至少与他最近在法国和意大利的几个艰苦战斗前线所目睹的任何事情一样可憎，并且有辱我们的文明。18
Philosopher Mary Midgley views the Great War as a turning point in attitudes toward animals, suggesting that after the war there was an upsurge of interest in and scientific proof of the continuities between the other animals and human beings. After citing examples of good-hearted tolerance of egregious acts of hunting, she writes, "For most of us, however, the light seems somehow to have changed-indeed, it probably did so during the First World War." 哲学家玛丽·米德利（Mary Midgley）将第一次世界大战视为对动物态度的转折点，这表明战后人们对其他动物与人类之间的连续性产生了浓厚的兴趣和科学证据。在列举了善意容忍恶劣狩猎行为的例子后，她写道，“然而，对于我们大多数人来说，光线似乎以某种方式发生了变化——事实上，它可能在第一次世界大战期间发生了变化。
The Great War also provided a positive, though transitory, vegetarian environment for civilians, especially women, through the rationing of food. Civilians could turn to books such as Meatless and Wheatless Menus or The Golden Rule Cookbook. This rationing provided one researcher the largest survey population attainable, the entire nation of Denmark. Dr. Mikkel Hindhede describes it as "a low protein experiment on a large scale, about subjects being available." After directing the rationing program necessitated by the war- "a milk and vegetable diet" along with 第一次世界大战还通过食物配给为平民，特别是妇女提供了一个积极的、尽管是短暂的素食环境。 平民可以求助于《无肉无小麦菜单》或《黄金法则食谱》等书籍。这种配给为一位研究人员提供了可以达到的最大调查人口，即整个丹麦国家。Mikkel Hindhede博士将其描述为“一项大规模的低蛋白实验，关于 受试者的可用性。在指导了战争所需的配给计划之后——“牛奶和蔬菜饮食”以及
bran bread, barley, porridge, potatoes, and greens-Hindhede, who had been conducting experiments on low protein, mostly vegetarian, diets since 1895, found that it had improved the Danish people's mortality rates. As a result of vegetarianism's increased attractiveness, the time between the Great War and World War II has been called the "Golden Era of Vegetarianism.". 麸皮面包、大麦、粥、土豆和蔬菜-Hindhede自1895年以来一直在进行低蛋白（主要是素食）饮食的实验，发现它改善了丹麦人民的死亡率。 由于素食主义的吸引力增加，第一次世界大战和第二次世界大战之间的时间被称为“素食主义的黄金时代”。
Whereas civilians encountered government encouragement for meatless diets, the epitome of the masculine men, soldiers, received meat, as I discussed in chapter 1. The late Marty Feldman reported that during World War II when his father "was in the Army, [he] could not eat meat because he was an Orthodox Jew. He practically starved to death and was treated with great contempt by the other soldiers because a soldier should eat steak." This emphasis on meat for the male population at the war front may have clarified connections between feminism, vegetarianism, and pacifism at home. 虽然平民受到政府对无肉饮食的鼓励，但正如我在第 1 章中所讨论的那样，男性男性的缩影——士兵——得到了肉。已故的马蒂·费尔德曼（Marty Feldman）报告说，在第二次世界大战期间，当他的父亲“在军队中时，[他]不能吃肉，因为他是东正教犹太人。他几乎饿死了，其他士兵非常蔑视他，因为士兵应该吃牛排。 这种对战争前线男性人口肉类的强调可能澄清了女权主义、素食主义和家庭和平主义之间的联系。
"The lesson of the past six years is this," Henry Salt observed in 1921, "As long as man kills the lower races for food or sport, he will be ready to kill his own race for enmity. It is not this bloodshed, or that bloodshed, that must cease, but all needless bloodshed-all wanton infliction of pain or death upon our fellow-beings." In this observation, Salt expands the notion of the "front" at which deplorable killing occurs. Vegetarians are not alone in postulating an expanded front that includes animal victims. Some twentieth-century British and American women writers strategically expand the terrain of war while exploring the issue of male dominance. The front, they suggest, exists not only in traditionally viewed warfare, but also in what they view as the war against nonhuman animals, typified in hunting and meat eating. Thus they apply insights about wars to the sexual politics of meat. 亨利·索尔特（Henry Salt）在1921年指出：“过去六年的教训是这样的，只要人类为了食物或运动而杀死低等种族，他就会准备为了仇恨而杀死自己的种族。必须停止的不是这种流血事件或流血事件，而是所有不必要的流血事件——所有肆意给我们的同胞带来痛苦或死亡。 在这种观察中，索尔特扩展了可悲杀戮发生的“前线”的概念。素食者并不是唯一一个假设包括动物受害者在内的扩大战线的人。一些二十世纪的英美女作家在探索男性主导地位问题的同时，战略性地扩大了战争的版图。他们认为，前线不仅存在于传统意义上的战争中，也存在于他们认为是针对非人类动物的战争中，以狩猎和吃肉为代表。因此，他们将关于战争的见解应用于肉类的性政治。
Women's fiction and the expanded front 女性小说与扩大战线
Wars will never cease while men still kill other animals for food, since to turn any living creature into a roast, a steak, a chop, or any other form of "meat" takes the same kind of violence, the same kind of bloodshed and the same kind of mental processes required to change a living man into a dead soldier. 当人类仍然杀死其他动物作为食物时，战争永远不会停止，因为将任何生物变成烤肉、牛排、排骨或任何其他形式的“肉”都需要同样的暴力、同样的流血和同样的心理过程，将一个活人变成一个死去的士兵。
-Agnes Ryan, "For the Church Door," March ——艾格尼丝·瑞安（Agnes Ryan），《为了教堂的门》（For the Church Door），三月
The Sexual Politics of Meat 肉类的性政治
I expect after you have many times seen a deer or woodchuck blown to bits, the thought of a human being blown to bits is that much less impossible to conceive. 我想，在你多次看到鹿或土拨鼠被炸成碎片之后，人类被炸成碎片的想法就更无法想象了。
-Medieval scholar Grace Knole in The James Joyce Murders -中世纪学者格蕾丝·诺尔（Grace Knole）在《詹姆斯·乔伊斯谋杀案》 中
Does a man revisit the Great War by recalling his days as a fox hunter? Yes, according to Siegfried Sassoon, whose The Memoirs of George Sherston, which culminates in 1918, begins with Memoirs of a Fox-Hunting Man. Is sport a training for war, as Henry Salt argued in 1914 ?28 How else should Robert Graves begin his farcical, satirical, humorous memoir-his book that turned the war and everything else on its end-but by introducing us to a vegetarian?29 Can there be A Case for the Vegetarian Conscientious Objector, as Max Davis and Scott Nearing believed in 1945? Where else should a novel anticipating the Great War begin but with a male-only shooting party? All of these works suggest a connection between eating meat (and/or hunting) and war. This sense of connection was both verified and intensified once examined through a feminist lens. For then one saw that it was Man the Hunter and Man the Soldier-the phrases are Charlotte Perkins Gilman's from a poem that opens her penultimate book, His Religion and Hers, written after, and influenced by, World War I. 一个人会通过回忆他作为猎狐人的日子来重温第一次世界大战吗？是的，根据齐格弗里德·沙逊（Siegfried Sassoon）的说法，他的《乔治·谢斯顿回忆录》（The Memoirs of George Sherston）于1918年达到高潮，以《猎狐人的回忆录》开头。 正如亨利·索尔特（Henry Salt）在1914年所论证的那样，体育是战争的训练吗？28 罗伯特·格雷夫斯（Robert Graves）应该如何开始他的滑稽，讽刺，幽默的回忆录 - 他的书扭转了战争和其他一切的终结 - 而不是通过向我们介绍素食者？29 素食良心拒服兵役者的案例吗？ 正如 Max Davis 和 Scott Nearing 在 1945 年所相信的那样？一部期待第一次世界大战的小说应该从哪里开始，而不是从一个只有男性的射击派对开始？所有这些作品都表明了吃肉（和/或狩猎）与战争之间的联系。一旦通过女权主义的视角进行审视，这种联系感就会得到验证和加强。因为那时人们看到这是猎人和士兵——这些短语是夏洛特·珀金斯·吉尔曼（Charlotte Perkins Gilman）的一首诗，这首诗是她倒数第二本书《他的宗教和她的宗教》（His Religion and Hers）的开头，写于第一次世界大战之后，并受到第一次世界大战的影响。
Man the hunter, man the soldier: this refrain not only links disparate acts of violence-the killing of people and the killing of animals-but also focuses on the sex of the killer. The tradition of vegetarian feminist novels by women writers that I explore in this chapter recalls this approach. This tradition originates with the recognition of an expanded front that exists wherever animals are killed. A constellation of feminist insights seems to follow this recognition, which I have isolated into four distinct themes. (1) The theme of rejection of male acts of violence: While their complicity in meat eating locates women at the front, a heightened sensitivity to the consumption of animal flesh also generates a comprehensive antiwar critique from the front. (2) The theme of identification with animals: Women are allied with animals because they too are objects of use and possession. Women's oppression is expressed through the trope of meat eating. (3) The theme of vegetarianism as rejection of male control and violence: Through the adoption of vegetarianism women simultaneously reject a warring world and dependence on men. This dependence not only manifests itself in the need to be protected by men, but also the need to project on men tasks that women prefer not to think of themselves as doing, such as functioning as killers. (4) The theme of linked oppressions 男人是猎人，男人是士兵：这句话不仅将不同的暴力行为——杀人和动物——联系起来，而且还关注凶手的性别。我在本章中探讨的女作家的素食女权主义小说的传统让人想起了这种方法。这一传统起源于对动物被杀的任何地方都存在的扩大战线的认识。一系列女权主义见解似乎遵循这种认识，我将其分为四个不同的主题。（1）拒绝男性暴力行为的主题：虽然他们在吃肉方面的同谋将女性置于前线，但对食用动物肉的高度敏感也引起了来自前线的全面反战批评。（2）与动物的认同主题：女性与动物结盟，因为它们也是使用和占有的对象。女性的压迫是通过吃肉的比喻来表达的。（3）素食主义的主题是拒绝男性的控制和暴力：通过采用素食主义，女性同时拒绝一个交战的世界和对男性的依赖。这种依赖不仅表现在需要得到男人的保护，而且还表现在需要将女性不愿认为自己在做的任务投射到男性身上，例如充当杀手。（4）关联压迫的主题
and linked ideal states: Human male dominance is seen to cause women's oppression, war, and meat eating; conversely, in discussions of that perfect world before the Fall, vegetarianism and pacifism become linked with women's equality. While the works in this tradition are unified by their inclusion of animals, none of them attempts to include all four themes in any one text, nor is there any chronological order to the development of these themes. In essence, while the texts are united by a recognition of an enlarged war front, they vary according to the distinct themes evolving from the particular configuration they choose to explore. 以及相关的理想状态：人类男性的主导地位被视为导致女性的压迫、战争和吃肉;相反，在对堕落前那个完美世界的讨论中，素食主义和和平主义与妇女平等联系在一起。虽然这一传统中的作品通过包含动物而统一起来，但它们都没有试图将所有四个主题都包含在任何一个文本中，这些主题的发展也没有任何时间顺序。从本质上讲，虽然这些文本因承认扩大的战争战线而统一起来，但它们根据从他们选择探索的特定配置演变而来的不同主题而有所不同。
Isabel Colegate's Great War novel The Shooting Party anchors the texts securely within the antiwar tradition. By exploring the connection between hunting and war from a woman's perspective, Colegate demonstrates, like Sassoon, that hunting is the perfect prelude and pattern for judging a warring world. Colegate provides a female twist, however, by including women in the expanded front. If hunting is the appropriate mirror against which to judge war, then women can gain a voice in judging what they do not share-the battlefront-by judging what they do share as spectatorsthe experience of the hunt. 伊莎贝尔·科尔盖特（Isabel Colegate）的一战小说《射击派对》（The Shooting Party）将文本牢牢地固定在反战传统中。通过从女性的角度探索狩猎与战争之间的联系，Colegate 像沙逊一样证明了狩猎是判断交战世界的完美前奏和模式。然而，Colegate 通过将女性纳入扩大的战线，提供了女性的转折。如果狩猎是评判战争的适当镜子，那么女性可以通过评判她们作为旁观者分享的狩猎经历来判断她们不分享的东西——战场——获得发言权。
Colegate's tightly constructed novel depicts the evening of the second day and the third day of a traditional shooting party. It is a stunning evocation of prewar innocence and a dark foreshadowing of a bloody war. But the shooting party-with its army of uniformed beaters following campaign plans, moving from the bivouac of lunch to the front line of the shooting, with the loaders scurrying in a no-man's-land retrieving the thickly strewn corpses-is not a mere intimation of things to come, but a depiction of a war itself. "War might be like this," thinks Olivia, "casual, friendly and frightening." Indeed, male competition, culminating in the accidental death of a beater, who propelled the frightened pheasants forth to their slaughter at the guns of the upper-class shooters, represents the eternal cause of war. A hunter eager for the most animals "bagged" mistakenly shoots the beater. 科尔盖特的这部结构紧凑的小说描绘了传统射击派对的第二天和第三天的晚上。这是对战前纯真的惊人唤起，也是血腥战争的黑暗伏笔。但是，枪击队——带着身穿制服的打手大军，按照战役计划，从午餐的露营地转移到枪击的前线，装填机在无人区匆匆忙忙地取回密密麻麻的尸体——不仅仅是对即将发生的事情的暗示，而是对战争本身的描述。“战争可能是这样的，”奥利维亚想，“随意、友好和可怕。 事实上，男性的竞争，最终导致一个打手的意外死亡，他把受惊的野鸡推向上流社会射手的枪口下屠杀，代表了战争的永恒原因。一个渴望得到最多动物的猎人“装袋”错误地射杀了打手。
Colegate places more spectators at the "front" than shooters. We find there the beaters, the upper-class women, an activist vegetarian, a young child worried about his pet duck, a maid. Their thoughts about the shooting act as counterpoints to the escalating competition of the male shooters. Colegate 将更多的观众放在“前线”而不是射手。我们在那里找到了打手，上流社会的妇女，一个激进的素食主义者，一个担心他的宠物鸭子的小孩，一个女仆。他们对射击的想法与男性射击者不断升级的竞争形成了鲜明的对比。
By positioning her women at the shooting party, Colegate establishes their right to voice criticisms such as Olivia's: "And I am often aware at shooting parties how differently I feel from a man and how, more than that, I really would like to rebel against the world men have made, if I knew 通过让她的女性参加拍摄派对，Colegate 确立了她们表达批评的权利，例如奥利维亚的批评：“我经常在拍摄派对上意识到我与男人的感觉有多么不同，而且，更重要的是，如果我知道的话，我真的很想反抗男人创造的世界
The Sexual Politics of Meat 肉类的性政治
how to." Olivia articulates Colegate's theme of rejection of male violence. In Colegate's novel, women's presence in, but opposition to, the violent world men have made is constantly reiterated. 怎么做。奥利维亚（Olivia）阐明了科尔盖特（Colegate）拒绝男性暴力的主题。在科尔盖特的小说中，女性在男性创造的暴力世界中的存在，但又相互反对，这一点不断被重申。
Through the analogy of the shooting party as war, Colegate expands the front to where women are, empowering their articulations. When the war is referred to as "a bigger shooting party [which] had begun, in Flanders," empowerment to speak of this front implicitly exists. Thus, The Shooting Party becomes one answer to the recurring twentieth-century question posed to women writers: how does a woman condemn war if she cannot be a soldier?32 This issue is dissolved if she criticizes war by criticizing its equivalent, of which she is a part, as witness as well as subsequent consumer: the shooting party. 通过将枪击派对比作战争，Colegate 将战线扩展到女性所在的地方，赋予她们表达能力。当这场战争被称为“在佛兰德斯开始的更大的射击派对”时，谈论这条战线的权力就隐含着存在。因此，《枪击队》成为二十世纪女作家反复提出的问题的答案之一：如果一个女人不能当兵，她如何谴责战争？32如果她通过批评战争的对应物来批评战争，那么这个问题就消失了，她是战争的一部分，也是目击者和随后的消费者：枪击队。
During the Great War the chasm between the soldier at war and the woman spectator was intentionally widened by soldier-writers who condescendingly dismissed-for lack of experience at the front-any writings by noncombatants. This legacy of condescension and dismissal carried into World War II as well. By showing that women, prior to the Great War, had a right to voice their perspective on war through the corollary experience of participating in, and responding to, a shooting party, Colegate brilliantly restores a right of articulation. The suggestion her novel leaves, therefore, is not that one must be at the war front to have the right to speak, but that one may speak by linking one's own experience to war, through making the connection between hunting and/or meat eating and war. So, one can claim one's voice. Wilfred Owen and other writers of World War I erred not by restricting authentic experiences to the front alone, but by their too-limited definition of where the front can be found. 在第一次世界大战期间，战争中的士兵和女性观众之间的鸿沟被士兵作家故意扩大，他们居高临下地驳回了任何非战斗人员的著作——因为缺乏前线经验。这种居高临下和解雇的遗产也延续到了第二次世界大战。通过表明，在第一次世界大战之前，女性有权通过参加和回应射击派对的必然经历来表达她们对战争的看法，Colegate 出色地恢复了表达的权利。因此，她的小说所提出的建议并不是说一个人必须在战争前线才有发言权，而是通过将自己的经历与战争联系起来，通过将狩猎和/或肉食与战争联系起来，一个人可以说话。因此，一个人可以声称自己的声音。威尔弗雷德·欧文（Wilfred Owen）和其他第一次世界大战的作家之所以犯错，不是因为他们将真实的经历局限于前线，而是因为他们对前线位置的定义过于有限。
At the expanded front, the theme of identification with animals arises: With whom do the women located there align themselves, the hunter or the hunted? Identification with animals is a pivotal moment for two novels in this tradition of women writers. For Margaret Atwood's and Marge Piercy's characters, meat eating becomes a trope of their own oppression. Women come to see themselves as being consumed by marital oppression at the domestic front; they realize that their bodies are battlegrounds and view animals with the new awareness of a common experience. The third theme, related to their identification with animals, expresses their sense of shared violation. Linking sexual oppression to meat eating, Atwood's and Piercy's women forego the traditional romantic ending by giving up marriage and associating male dominance in personal relationships with meat eating. Thus, they give up meat as well. 在扩大的战线上，出现了与动物认同的主题：那里的女性与谁结盟，猎人还是被猎人？对动物的认同是女性作家传统中两部小说的关键时刻。对于玛格丽特·阿特伍德（Margaret Atwood）和玛吉·皮尔西（Marge Piercy）的角色来说，吃肉成为他们自己压迫的比喻。妇女开始认为自己在家庭方面被婚姻压迫所吞噬;他们意识到自己的身体是战场，并以对共同经历的新意识来看待动物。第三个主题，与他们对动物的认同有关，表达了他们共同的侵犯感。阿特伍德和皮尔西笔下的女性将性压迫与吃肉联系起来，放弃了传统的浪漫结局，放弃了婚姻，将男性在个人关系中的主导地位与吃肉联系起来。 因此，他们也放弃了肉。
The character who most successfully rejects both meat and marriage is Beth, in Marge Piercy's Small Changes. Newly married, she finds herself one night eating meat loaf at the kitchen table. Though shaken by a vehement argument during which her husband, angered by her apparent independence, had flushed her birth control pills down the toilet, she sits and contemplates her situation. As she chews the meat loaf she realizes her status as simultaneously victim and victimizer: "A trapped animal eating a dead animal. She restores the absent referent: "Remember the cold meat loaf. From the refrigerator she got the ketchup and doused it liberally. Then it was less obnoxious. Meat, a dead animal that had been alive. She felt as if her life were something slippery she was trying to grab in running water." Grasping her life, she flees her domestic front, becoming a conscientious objector to the war against women and animals. Beth undergoes numerous "small changes" on which Marge Piercy centers her novel. Beth's first and abiding change is her rejection of meat: "The revulsion toward eating flesh from the night of the meat loaf remained. It was part superstition and part morality: she had escaped to her freedom and did not want to steal the life of other warm-blooded creatures." (Her refusal of meat did not include fish.) Her insights of an expanded front catalyze her education into feminism, her evolution into lesbianism, and, finally, her important enactment of antiwar activism through a Traveling Women's Theater. Inevitably she denounces all war fronts. 最成功地拒绝肉食和婚姻的角色是玛吉·皮尔西（Marge Piercy）的《小变化》中的贝丝。新婚不久的她发现自己有一天晚上在厨房的桌子上吃肉饼。尽管她的丈夫被她表面上的独立性激怒了，将避孕药冲进了马桶，但她还是坐下来思考自己的处境。当她咀嚼肉饼时，她意识到自己既是受害者又是加害者：“一只被困的动物吃着死去的动物。 她恢复了缺席的指称：“记住冷肉饼。她从冰箱里拿出番茄酱，大方地浇了一口。然后它就不那么令人讨厌了。肉，一种活着的死去的动物。她觉得自己的生活好像是滑溜溜的东西，她试图在流水中抓住。她抓住了自己的生命，逃离了她的家庭前线，成为对妇女和动物的战争的良心反对者。 贝丝经历了许多“小变化”，玛吉·皮尔西（Marge Piercy）的小说以此为中心。贝丝的第一个也是持久的变化是她对肉的拒绝：“从肉饼之夜开始，对吃肉的厌恶仍然存在。这部分是迷信，部分是道德：她逃脱了自己的自由，不想偷走其他温血生物的生命。（她拒绝吃肉不包括鱼。她对扩大战线的见解催化了她对女权主义的教育，她向女同性恋主义的演变，最后，她通过旅行妇女剧院对反战激进主义进行了重要的制定。她不可避免地谴责所有战争前线。
Though Margaret Atwood's The Edible Woman takes place far from war it is in the midst of a war zone. Atwood's character, Marian, discovers there are no civilians there, only hunter or hunted, consumer or consumed. Marian's job is to assess the impact of a Moose beer ad that features hunting: "That was so the average beer-drinker, the slopeshouldered pot-bellied kind, would be able to feel a mystical identity with the plaid-jacketed sportsman shown in the pictures with his foot on a deer or scooping a trout into his net." But Marian identifies with the victim and cries after hearing her fiancé describe his experience at the "front" as a hunter killing and eviscerating a rabbit. 虽然玛格丽特·阿特伍德（Margaret Atwood）的《可食用的女人》（The Edible Woman）的故事发生在远离战争的地方，但它是在战区之中。阿特伍德饰演的角色玛丽安发现那里没有平民，只有猎人或被猎人，消费者或被消费者。玛丽安的工作是评估以狩猎为主题的驼鹿啤酒广告的影响：“这样一来，普通的啤酒饮用者，斜肩的大肚腩，就能感受到一种神秘的身份，照片中穿着格子夹克的运动员，他的脚踩在鹿上，或者把鳟鱼舀进网里。 但玛丽安认同受害者的身份，并在听到她的未婚夫描述他在“前线”的经历后哭泣，因为猎人杀死了一只兔子并取出了内脏。
An emotional argument over dinner propels Marian to realize that not only is she at the front, she is the front: She watches her fiancé skillfully cut his meat, and remembers the Moose beer ads, the hunter poised with a deer, which reminds her of the morning newspaper's report of a young boy who killed nine people after going berserk. Again she ponders her fiancé carving his steak and recalls her cookbook's diagram of a "cow with lines on it and labels to show you from which part of the cow all the different cuts 晚餐时的一场情绪化的争吵促使玛丽安意识到她不仅在前线，而且是前线：她看着她的未婚夫熟练地切肉，并想起了驼鹿啤酒广告，猎人与一只鹿在一起，这让她想起了早报的报道，一个小男孩在发疯后杀死了九个人。她又一次琢磨着她的未婚夫雕刻他的牛排，并回忆起她的食谱中的“一头牛”的图表，上面有线条和标签，可以告诉你从牛的哪个部分切出所有不同的切块
The Sexual Politics of Meat 肉类的性政治
were taken. What they were eating now was from some part of the back, she thought: cut on the dotted line." Then she casts her eyes at her own food. 被带走了。他们现在吃的东西是从背部的某个部位吃的，她想：在虚线上切开。然后她把目光投向自己的食物。
She looked down at her own half-eaten steak and suddenly saw it as a hunk of muscle. Blood red. Part of a real cow that once moved and ate and was killed, knocked on the head as it [sic] stood in a queue like someone waiting for a streetcar. Of course everyone knew that. But most of the time you never thought about it. 她低头看了看自己吃了一半的牛排，突然看到它是一大块肌肉。殷红。一头真正的牛的一部分，曾经移动和进食并被杀死，当它[原文如此]像等有轨电车的人一样排队时撞到头。当然，每个人都知道这一点。但大多数时候你从未想过。
After this, Marian's unconscious attitude toward food changes: her body rejects certain foods and she realizes to her surprise that she is becoming a vegetarian, that her body has taken an ethical stand: "It simply refused to eat anything that had once been, or (like oysters on the half-shell) might still be living." Both meat eating and first-person narration are suspended once Marian intuits her link to other animals, suggesting that a challenge to meat eating is linked to an attack on the sovereign individual subject. The fluid, merged subjectivity of the middle part of the book finds mystical identity with things, especially animals, that are consumed. 在這之後，瑪麗安對食物的無意識態度改變了：她的身體拒絕某些食物，她驚訝地意識到她正在成為素食者，她的身體已經採取了道德立場：“它只是拒絕吃任何曾經存在過的東西，或者（如半壳上的牡蛎）可能還有生命。一旦玛丽安直觉到她与其他动物的联系，吃肉和第一人称叙述都被暂停了，这表明对吃肉的挑战与对主权个体主体的攻击有关。书的中间部分流动的、融合的主观性找到了与被消费的事物，尤其是动物的神秘身份。
Only when she can deal with her own sexual subjugation is Marian released from her body's refusal to eat. She confronts her fiancé with a truly edible woman, a cake she has made, and accuses: "You've been trying to destroy me, haven't you. . . You've been trying to assimilate me. Domestic dynamics, a sexual war, led to vegetarianism. But so profound a challenge to the status quo seems too much to sustain. After breaking her engagement and freeing herself from subjugation to her fiancé, Marian reclaims both first-person narration and regains control over her body's selection of foods. Freed from domestic oppression, she has difficulty sustaining insights in opposition to the dominant world-view, and the pleasure of her own autonomy renders her less sensitive to others' oppression. Her consciousness of being (at) the front subsides. She begins to eat meat and to date men again. 只有当她能够处理自己的性征服时，玛丽安才能从她身体拒绝进食中解脱出来。她面对她的未婚夫，一个真正可食用的女人，一个她做的蛋糕，并指责：“你一直试图摧毁我，不是吗？你一直试图同化我。 家庭动态，性战争，导致了素食主义。但是，对现状的如此深刻的挑战似乎难以维持。在解除婚约并摆脱对未婚夫的征服后，玛丽安恢复了第一人称叙述，并重新控制了自己身体对食物的选择。从家庭压迫中解放出来后，她很难在与主流世界观对立的情况下保持洞察力，而她自己自主的乐趣使她对他人的压迫不那么敏感。她处于（在）前线的意识消退了。她开始吃肉，又开始和男人约会。
If male dominance catalyzes the feminist insight of an expanded front and resultant vegetarianism, feminist vegetarianism offers men a way to reject war by rejecting meat eating. As opposed to Piercy's and Atwood's controlling, masculine men, whose relationships with women catalyze the ineluctable insight that meat eating and sexual oppression are linked, Agnes Ryan's unpublished novel, "Who Can Fear Too Many Stars?" figures a romance of vegetarian conversion for a liberated man. Writing in the 如果说男性的主导地位催化了女权主义对扩大战线和由此产生的素食主义的洞察力，那么女权主义素食主义则为男性提供了一种通过拒绝吃肉来拒绝战争的方法。与皮尔西和阿特伍德笔下的控制欲强、阳刚之气的男人相反，他们与女性的关系催化了不可避免的洞察力，即吃肉和性压迫是联系在一起的，艾格尼丝·瑞恩（Agnes Ryan）未出版的小说《谁能害怕太多的星星？》（Who Can Fear Too Many Stars？）描绘了一个解放男人的素食皈依的浪漫故事。写在
1930s, Ryan introduced an unusual motivation for vegetarianism: love of a New Woman. Vegetarianism is the standard against which the new man is measured. As Ryan described her work in a letter to the author of The Golden Rule Cookbook, "I would like to make it a ripping love story, hinging on meat-eating. 1930 年代，瑞安为素食主义引入了一种不同寻常的动机：对新女性的热爱。素食主义是衡量新人的标准。正如瑞安在给《黄金法则食谱》作者的一封信中描述她的作品一样，“我想把它变成一个撕裂的爱情故事，取决于吃肉。
Ruth, an independent, professional woman, is opposed to marriage yet finds herself in love with John Heather. Fearing that it will make their love "go asunder," Ruth withholds from John one vital piece of information. She will not "take anybody into [her] inner circle who can think and know-and still eat flesh." Unfortunately, John is a meat eater. He struggles to become a vegetarian for the woman he loves, but, at Christmas, all romance collapses when he sends Ruth fox furs. Horrified by the gift and the lack of comprehension it reveals-John has not really understood her complete rejection of animal exploitation-Ruth sends them back and flees. Deeply in love, John resolves to learn as much as possible about vegetarianism by reading, among others, nineteenth-century vegetarian Anna Kingsford and Bernard Shaw. The journal he keeps during this time reveals to Ruth that he is now fully a vegetarian, and as a result they can be married. 露丝是一位独立的职业女性，她反对婚姻，但发现自己爱上了约翰·希瑟。由于担心这会使他们的爱情“失败”，路得向约翰隐瞒了一条重要的信息。她不会“把任何能思考、能知道、还能吃肉的人带进[她]的核心圈子”。不幸的是，约翰是一个肉食者。他努力为他所爱的女人成为素食主义者，但是，在圣诞节，当他给露丝送狐狸皮草时，所有的浪漫都崩溃了。约翰被这份礼物吓坏了，而且它所揭示的缺乏理解力——约翰并没有真正理解她对动物剥削的完全拒绝——露丝把他们送回去逃跑了。约翰深深地爱上了他，他决心通过阅读十九世纪的素食主义者安娜·金斯福德（Anna Kingsford）和萧伯纳（Bernard Shaw）等人来尽可能多地了解素食主义。在这段时间里，他写的日记向露丝透露，他现在完全是素食主义者，因此他们可以结婚了。
Vegetarianism and feminism act as antiphonal voices in this novel, not as a unified vision, except to demonstrate Ryan's theme "that there are many modern thinking women who mean to stiffen the case for men-or not marry. While John reads vegetarian writings, Ruth receives a tract against marriage that warns "To be a bride is to become a slave, body and soul. Ryan introduces vegetarian and feminist arguments into the novel through references to books, diaries, pamphlets; for her, texts mediate the conversion to vegetarianism and feminism. This adheres to the tradition of bearing the vegetarian word, believing that reading will bring about revelation and change. Whatever John and Ruth read, we must read as readers of Ryan's novel, thus we encounter both the literal and literary arguments for vegetarianism and feminism. But in this an imbalance exists. Whereas John reads his way into vegetarianism, Ruth avoids confronting the implication of romantic love. His fate as a male in love with a "modern thinking woman" is redemption. The word becomes flesh as he becomes a vegetarian. Ruth's fate as a modern thinking married woman will be to live in oppression. Ryan thus acknowledges there are some things that vegetarianism cannot redeem and that reading cannot accomplish. The text fails at this point. What can be the fate of a woman in a ripping love story hinging on meat eating? As a vegetarianism redeemed 素食主义和女权主义在这部小说中充当了对立的声音，而不是作为一个统一的愿景，只是为了展示瑞恩的主题“有许多现代思想的女性想要为男人辩护——或者不结婚。 当约翰阅读素食著作时，路得收到一本反对婚姻的小册子，警告说：“做新娘就是成为身体和灵魂的奴隶。 瑞恩通过引用书籍、日记、小册子将素食主义和女权主义的论点引入小说;对她来说，文本调解了向素食主义和女权主义的转变。这秉承了承载素食的传统，相信阅读会带来启示和改变。无论约翰和露丝读什么，我们都必须作为瑞恩小说的读者来阅读，因此我们遇到了素食主义和女权主义的字面和文学论点。但在这方面存在不平衡。约翰读了素食主义，而路得则避免面对浪漫爱情的含义。他作为一个爱上“现代思想的女人”的男性的命运是救赎。当他成为素食者时，话语就变成了肉身。露丝作为一个有现代思想的已婚妇女的命运将是生活在压迫中。因此，瑞安承认有些事情是素食主义无法挽回的，阅读也无法完成。此时文本失败。在一个以吃肉为生的撕裂爱情故事中，一个女人的命运会是什么？作为素食主义的救赎
The Sexual Politics of Meat 肉类的性政治
through romantic love is written into the text, she is written out of it. The novel collapses into itself and becomes a tract such as the ones that John and Ruth encounter. 通过浪漫的爱情被写进文本，她被写出来。小说坍塌成自己，成为一本小册子，就像约翰和路得遇到的那些。
Ryan's novel presents a variant formulation of vegetarianism as rejection of male control and violence. Rather than portray a woman who simultaneously rejects violence and dependence on a man, like Piercy's and Atwood's heroines, it figures a man who, through his love for a woman, discovers the ability to reject a warring world. John represents Ryan's husband, Henry Bailey Stevens, who held that humanity was initially vegetarian, goddess worshiping, and pacifist. These characteristics embody the fourth theme of the expanded front, the Golden Age of vegetarianism. 瑞恩的小说呈现了素食主义的变体表述，即拒绝男性控制和暴力。它没有像皮尔西和阿特伍德的女主人公那样描绘一个同时拒绝暴力和对男人依赖的女人，而是描绘了一个男人，他通过对女人的爱，发现了拒绝交战世界的能力。约翰代表瑞恩的丈夫亨利·贝利·史蒂文斯（Henry Bailey Stevens），他认为人类最初是素食主义者、女神崇拜者和和平主义者。這些特徵體現了擴大陣線的第一個主題，即素食主義的黃金時代。
The Golden Age of vegetarianism and women's fiction 素食主义和女性小说的黄金时代
Rynn Berry, Jr.: Do you think if more and more people become vegetarians, it will usher in a new Golden Age? Rynn Berry， Jr.：你认为如果越来越多的人成为素食者，会迎来一个新的黄金时代吗？
Brigid Brophy: No, not of itself. Bernard Shaw pointed out that human vegetarians were often very fierce people, and vegetarian animals also are often quite fierce. No, there is no direct connection. If, however, human beings work it out and decide to renounce violence then, obviously, if you renounce violence against chickens, cows, lambs, etcetera, you likewise renounce it against human beings. And then, yes-if we could all manage it—straight into the Golden Age. 布里吉德·布罗菲：不，不是它本身。萧伯纳指出，人类素食者往往是非常凶猛的人，素食动物也往往相当凶猛。不，没有直接联系。然而，如果人类解决了这个问题并决定放弃暴力，那么，显然，如果你放弃对鸡、牛、羊等的暴力，你也同样放弃了对人类的暴力。然后，是的——如果我们都能管理它——直接进入黄金时代。
In The Recovery of Culture, Henry Bailey Stevens proposes that a plant culture-which he considers anthropologically and horticulturally verified-was replaced with a "blood culture." In a section entitled "The Rape of the Matriarchate" he writes: "The truth is that animal husbandry and war are institutions in which man has shown himself most proficient. He has been the butcher and the soldier; and when the Blood Culture took control of religion, the priestesses were shoved aside. Novelists and short story writers join Stevens in locating the cause of meat eating and war in male dominance; some twentieth-century women writers imagine a Golden Age before the fall that was feminist, pacifist, and vegetarian. 亨利·贝利·史蒂文斯（Henry Bailey Stevens）在《文化的恢复》（The Recovery of Culture）一书中提出，他认为经过人类学和园艺学验证的植物文化被“血统文化”所取代。在题为“母权制的强奸”的一节中，他写道：“事实是，畜牧业和战争是人类最擅长的制度。他既是屠夫，又是士兵;当血文化控制了宗教时，女祭司们被推到了一边。 小说家和短篇小说家与史蒂文斯一起将肉食和战争的原因定位在男性主导地位中;一些二十世纪的女作家想象堕落前的黄金时代，是女权主义者、和平主义者和素食主义者。
In the short story "An Anecdote of the Golden Age [Homage to Back to Methuselah]" Brigid Brophy suggests that men's behavioral change is at the root of war, women's oppression, and the killing of animals. Brophy's Golden Age is one in which immortals consume bounteous food from the 在短篇小说《黄金时代的轶事[向玛土撒拉致敬]》中，布里吉德·布罗菲（Brigid Brophy）认为，男性的行为改变是战争、女性压迫和动物杀戮的根源。布罗菲的黄金时代是不朽者从
garden. Naked women menstruate openly and their blood is admired by everyone for its rare beauty. However, men discover that they too bleed when two men engage in a blood-letting fist fight, and paradise is lost. Menstruation is tabooed and fruit, moments ago cherished food, is now disdained by one of the men, Strephon. He bombs another man's pagoda and offers this justification: "'Corydon was a murderer,' Strephon said sulkily. 'He was fair game. Which reminds me: I shall kill the animals next." Strephon confines his menstruating woman to the house, "and preferably the kitchen, in which unglamorous setting she would be least attractive to other men." Brophy concludes her cautionary tale: "Strephon, the only one of the group to be truly immortal, is in power to this day." 花园。裸体女性公开月经，她们的血液因其罕见的美丽而受到所有人的钦佩。然而，当两个男人进行一场流血的拳头大战时，男人们发现他们也流血了，天堂就这样消失了。月经是禁忌，水果，不久前是珍贵的食物，现在被其中一个男人斯特雷丰鄙视。他炸毁了另一个人的宝塔，并给出了这样的理由：“'科里登是个杀人犯，'斯特雷丰闷闷不乐地说。他是公平的。这让我想起了：接下来我要杀死动物。 斯特雷丰把他来月经的女人限制在房子里，“最好是厨房，在厨房里，她对其他男人最没有吸引力。布罗菲总结了她的警示故事：“斯特雷丰是这群人中唯一一个真正不朽的人，至今仍在掌权。
Though obviously having a romp in this piece, Brophy's viewpoint is consistent with her other writings on the subject of the oppression of woman and animals. Brophy suggests that as long as men are in power, patriarchal violence and its attendant oppressions of women and animals will continue. This theme of the male overthrow of a prepatriarchal vegetarian era also appears in June Brindel's Ariadne: A Novel of Ancient Crete. Blood sacrifice here is associated with male control. Ariadne, called by her author "the last Matriarch of Crete," attempts to introduce the ancient worshipful rituals featuring milk and honey but no blood. Brindel's feminist-vegetarian-pacifist mythopoesis figures a vegetarian time of powerful priestesses worshiping goddesses. The triumph of patriarchal control simultaneously introduces the slaughter of animals and the worship of male gods: "Daedulus would ask a question about the ritual, cautiously. 'The invocation to Zeus, when was that introduced into the ceremony? I do not find it in the oldest texts.' Or, 'The earliest records of offerings to the Goddess list only grains and fruit. When was the slaughter of animals added?'”45 Brindel's dependence on early twentieth-century scholar Jane Harrison is evident in her description of the rituals followed by Ariadne. As women's power is displaced, Ariadne escapes to the mountains and pronounces that the labyrinth of Theseus is patriarchal thought that has killed the center, the Mother Goddess. Brindel continues this theme in Phaedra: A Novel of Ancient Athens, in which Phaedra, despite living in a hostile atmosphere, attempts to live a peaceful, vegetarian, goddess-worshiping life. Brindel, like Brophy, evokes a female-oriented Golden Age where there are no fronts and no wars. 虽然布罗菲显然在这篇文章中嬉戏，但她的观点与她关于压迫妇女和动物的其他著作是一致的。 布罗菲认为，只要男性掌权，父权制暴力及其随之而来的对妇女和动物的压迫就会继续下去。这个男性推翻前父权制素食时代的主题也出现在琼·布林德尔的《阿里阿德涅：古代克里特岛小说》中。这里的血祭与男性控制有关。阿里阿德涅被她的作者称为“克里特岛的最后一位女族长”，她试图介绍古老的崇拜仪式，以牛奶和蜂蜜为特色，但没有血。布林德尔的女权主义-素食主义-和平主义神话描绘了一个强大的女祭司崇拜女神的素食时代。父权制控制的胜利同时引入了对动物的屠杀和对男神的崇拜：“Daedulus会谨慎地询问有关仪式的问题。对宙斯的祈求，什么时候被引入仪式的？我在最古老的文本中找不到它。“或者，”最早的祭祀女神的记录只列出了谷物和水果。什么时候增加了对动物的屠宰？45 布林德尔对二十世纪早期学者简·哈里森（Jane Harrison）的依赖，在她对阿里阿德涅所遵循的仪式的描述中显而易见。随着女性力量的流离失所，阿里阿德涅逃到山上，并宣布忒修斯的迷宫是父权制思想杀死了中心，即母亲女神。布林德尔在《费德拉：古雅典小说》中延续了这一主题，其中费德拉尽管生活在充满敌意的氛围中，但仍试图过上和平、素食、崇拜女神的生活。 布林德尔和布罗菲一样，唤起了一个以女性为导向的黄金时代，那里没有战线，也没有战争。
Through diets for a peaceful vegetarian life, feminist utopias enact the critique of the expanded front, imagining a world without violence. This aspect of the fourth theme is initially depicted in the first feminist, vegetarian, pacifist utopia written by a woman, Charlotte Perkins Gilman's Herland, 通过和平素食生活的饮食，女权主义乌托邦对扩大的阵线进行了批判，想象了一个没有暴力的世界。第四个主题的这一方面最初是由女性夏洛特·珀金斯·吉尔曼（Charlotte Perkins Gilman）的《赫兰德》（Herland）所写的第一部女权主义、素食主义、和平主义的乌托邦中描绘的。
The Sexual Politics of Meat 肉类的性政治
published during the Great War. In Herland, we find menus recalling The Golden Rule Cookbook: "The breakfast was not profuse, but . . . this repast with its new but delicious fruit, its dish of large rich-flavored nuts, and its highly satisfactory little cakes was most agreeable." Fruit- and nut-bearing trees, grains and berries, citrus fruits, olives and figs are carefully cultivated by the women inhabitants. Gilman's narrator, the American intellectual male of 1915, at once notices the absence of meat in Herland and queries: "Have you no cattle-sheep- horses?" In a novel that demonstrates the need for a feminist loving kindness, what Gilman called Maternal Pantheism, we might expect that their vegetarianism is one expression of mother love and the corollary belief that meat eating causes aggressive behavior such as male dominance and war. But it is not. Instead, it is a politically astute and ecologically sound conclusion: wars can be avoided if meat eating is eliminated. They did not have any cattle, sheep, or horses because they did "not want them anymore. They took up too much room-we need all our land to feed our people. It is such a little country, you know." What wartime had required of Denmark, the potential causation of war required of Herland. 在第一次世界大战期间出版。 在赫兰德，我们发现菜单让人想起《黄金法则食谱》：“早餐并不丰盛，但是......这道菜有新鲜可口的水果，大块的浓郁坚果，还有非常令人满意的小蛋糕，是最令人愉快的。 果树和坚果树、谷物和浆果、柑橘类水果、橄榄和无花果都是由女性居民精心种植的。吉尔曼的叙述者，1915年的美国知识分子男性，立即注意到赫兰德没有肉，并问道：“你没有牛羊马吗？在一部展示女权主义爱心的小说中，吉尔曼称之为母性泛神论，我们可以期望他们的素食主义是母爱的一种表达，以及吃肉会导致男性统治和战争等攻击性行为的必然信念。但事实并非如此。相反，这是一个政治上精明且生态上无害的结论：如果消除肉食，战争是可以避免的。他们没有牛、羊或马，因为他们“不再想要它们了。他们占用了太多的空间——我们需要所有的土地来养活我们的人民。你知道，这是一个很小的国家。战时对丹麦的要求，对赫兰德的要求，战争的潜在因果关系。
Gilman's Herland is a feminist gloss on the ecological position enunciated in Plato's Republic. Gilman's subtext about land use resulting in war is in opposition to the overt text, which suggests that motivations arising from Mother Love determine Herland's policies. Through her use of the classical ecological argument of preventing wars through controlling diet, Gilman acknowledges that women living on their own would still have a potential for violence against each other if they left their diet uncontrolled. Thus women are not exempted from future wars, as Maternal Pantheism would imply. By extension, the Great War could not be the war that ends all wars if meat eating continued. The issue of vegetarianism is an inevitable part of Herland because Gilman, while emphasizing women's strengths and abilities, deconstructs the essentials of patriarchal culture at its many fronts. 吉尔曼的《赫兰德》是对柏拉图《理想国》中阐述的生态立场的女权主义色彩。 吉尔曼关于土地使用导致战争的潜台词与公开的文本相反，后者表明出于母爱的动机决定了赫兰德的政策。吉尔曼运用了通过控制饮食来防止战争的经典生态学论点，她承认，如果不加以控制饮食，独自生活的妇女仍然有可能对彼此施暴。因此，妇女不能像母性泛神论所暗示的那样免于未来的战争。推而广之，如果继续吃肉，第一次世界大战就不可能是结束所有战争的战争。素食主义问题是赫兰德不可避免的一部分，因为吉尔曼在强调女性的优势和能力的同时，在许多方面解构了父权制文化的本质。
Whereas Herland is the initial text in which a modern woman writer posits the configuration of feminism, vegetarianism, and pacifism, Dorothy Bryant's more recent The Kin of Ata are Waiting for You extends Gilman's treatment by situating animals within the moral order. The Kin of Ata depicts an egalitarian Utopian society in which men and women share child care, gardening, and cleaning. Dried fruits and nuts, grains and legumes, root vegetables and herbs provide great variety to the diet. And the reason for the diet is Bryant's 1970s equivalent to Maternal Pantheism: "I knew better than 赫兰德是现代女作家提出女权主义、素食主义和和平主义结构的最初文本，而多萝西·布莱恩特（Dorothy Bryant）最近的《阿塔的亲戚在等你》通过将动物置于道德秩序中来扩展吉尔曼的处理方式。《阿塔之亲》描绘了一个平等主义的乌托邦社会，在这个社会中，男人和女人共同照顾孩子、园艺和打扫卫生。干果和坚果、谷物和豆类、根茎类蔬菜和草药为饮食提供了丰富的多样性。节食的原因是科比 1970 年代等同于母性泛神论：“我知道比
to suggest that we eat birds or animals, or even fish. They would have reacted the same way as if I had told them we should eat the children. . . . No one would have thought of killing any of them. 建议我们吃鸟或动物，甚至鱼。他们的反应会和我告诉他们我们应该吃掉孩子一样。没有人会想到杀死他们中的任何一个。
Because Gilman, Bryant, Ryan, and other women writers perceived connections between male dominance, war, and meat eating, they figure men who demonstrate the ability to change. We find in their novels men who are adaptable, who forswear certain masculine and human-centered privileges, including meat consumption. In addition, sensitive male writers such as Shelley, Shaw, Salt, and Stevens explored the issues of animals' and women's otherness. Indeed, the conclusion to be drawn from their writings and their lives is that men as well as women can enact lifestyles sensitive to issues of feminism, pacifism, and vegetarianism. 因为吉尔曼、布莱恩特、瑞恩和其他女作家都察觉到了男性统治、战争和吃肉之间的联系，所以她们认为男性表现出了改变的能力。在他们的小说中，我们发现那些适应能力强的男人，他们放弃了某些男性化和以人为本的特权，包括肉类消费。此外，雪莱、肖、索尔特和史蒂文斯等敏感的男性作家探讨了动物和女性的他者性问题。事实上，从他们的著作和生活中可以得出的结论是，男人和女人都可以制定对女权主义、和平主义和素食主义问题敏感的生活方式。
Rachel Blau DuPlessis comments that the "erasure of the dualism of public and private spheres is one part of the critique of ideology in women's writings." Together the four themes arising from the insight of the expanded front exemplify this erasure. The meaning of the public front invades the private sphere, prompting a redefinition of the location of the front. Additionally, taken together these themes challenge the dualism separating the consequences of violence for animals and human beings. These works argue that domestic oppression and meat eating, usually considered private occurrences, are vitally connected to waging war, while vegetarianism, an apparently private act, constitutes the public rejection of war as a method of conflict resolution. At the front, the connections between male dominance, the killing of animals, and the killing of human beings become clear. 雷切尔·布劳·杜普莱西斯（Rachel Blau DuPlessis）评论说，“消除公共和私人领域的二元论是女性作品中意识形态批判的一部分。 从扩大战线的洞察力中产生的四个主题共同体现了这种抹杀。公共阵线的意义侵入了私人领域，促使人们重新定义阵线的位置。此外，这些主题共同挑战了将暴力对动物和人类的后果分开的二元论。这些作品认为，家庭压迫和吃肉，通常被认为是私人事件，与发动战争有着至关重要的联系，而素食主义，一种明显的私人行为，构成了公众拒绝战争作为解决冲突的方法。在前线，男性统治、动物杀戮和人类杀戮之间的联系变得清晰起来。
The narrative strategy of interruption 打断的叙事策略
Central to all [Woolf's] thinking is the revelation of interruption, heralding change, and the growing expectation that society is on the verge of radical transformation. [伍尔夫]所有思想的核心是揭示中断，预示着变化，以及对社会处于激进变革边缘的日益增长的期望。
-Lucio Ruotolo, The Interrupted Moment ——卢西奥·鲁托洛（Lucio Ruotolo），《被打断的时刻 》
The symbolism of meat-eating is never neutral. To himself, the meateater seems to be eating life. To the vegetarian, he seems to be eating death. There is a kind of gestalt-shift between the two positions which makes it hard to change, and hard to raise questions on the matter at all without becoming embattled. 吃肉的象征意义从来都不是中性的。对他自己来说，肉食者似乎在吃生命。对素食者来说，他似乎在吃死。这两种立场之间存在着一种格式塔式的转变，这使得很难改变，也很难在不陷入困境的情况下就此事提出问题。
-Mary Midgley, Animals and Why They Matter -玛丽·米德利（Mary Midgley），《动物及其重要性》
The Sexual Politics of Meat 肉类的性政治
We have examined novels in which feminist insights catalyze connections between vegetarianism and political violence. Each of these novels appears to employ the same literary technique for summoning these connections-a technique I call interruption. Interruption provides the gestalt shift by which vegetarianism can be heard. Technically, it occurs when the movement of the novel is suddenly arrested, and attention is given to the issue of vegetarianism in an enclosed section of the novel. The author provides signs that an interruption has occurred. Dots or dashes; the use of the word "interruption"; stammering, pauses, inarticulateness, or confusion in those who are usually in control; the deflection of the story to a focus on food and eating habits; or the reference to significant earlier figures or events from vegetarian history: all become the means for establishing an interruption, a gap in the narrative in which vegetarianism can be entertained. Although the interruption is set apart, the meaning it contains speaks to central themes of the novel, unifying the interruption and the interrupted text through acute critical comments about the social order and meat eating. 我们研究了女权主义见解催化素食主义与政治暴力之间联系的小说。这些小说中的每一部似乎都采用了相同的文学技巧来召唤这些联系——我称之为中断。中断提供了格式塔的转变，通过这种转变可以听到素食主义的声音。从技术上讲，它发生在小说的运动突然停止时，并且在小说的封闭部分中关注素食主义问题。作者提供了中断发生的迹象。点或破折号;使用“中断”一词;通常控制的人结结巴巴、停顿、口齿不清或意识模糊;故事转向对食物和饮食习惯的关注;或者引用素食历史上重要的早期人物或事件：所有这些都成为建立中断的手段，在叙述中可以娱乐素食主义的空白。 虽然中断是分开的，但它所包含的意义却与小说的中心主题相呼应，通过对社会秩序和吃肉的尖锐批判性评论，将中断和被打断的文本统一起来。
In the works of modern women writers the intrusion into the text of a vegetarian incident announces a subversion of the dominant world order, enacted through the subversion of the text itself by the textual strategy of interruption. What was once silenced breaks into the text, deflecting attention from the forces that generally silence it, both thematically and textually. Interruption provides an opportunity for refocusing the trajectory of the text, as well as providing a protected space within the novel for expanding the front. Interruption does battle with the novel for meaning, wresting meaning from the dominant culture as represented in the text itself. In essence, expanding the front requires extending the scope of the novel, taking it to new topical territory, and this is the function of interruption, which provides the needed space for such expansion. A vegetarian presence destablizes patriarchal concerns. 在现代女作家的作品中，素食事件对文本的侵入宣告了对主导世界秩序的颠覆，通过中断的文本策略颠覆文本本身而制定。曾经被压制的东西闯入了文本，转移了人们对通常在主题和文本上保持沉默的力量的注意力。中断为重新聚焦文本的轨迹提供了机会，并在小说中提供了一个受保护的空间来扩展前线。中断确实与小说争夺意义，从文本本身所代表的主流文化中夺取意义。 从本质上讲，扩大战线需要扩大小说的范围，将其带到新的主题领域，这就是中断的功能，它为这种扩展提供了所需的空间。素食主义者的存在会破坏父权制的担忧。
Isadora Duncan's meditation on the connection between war and meat eating in her autobiography My Life exemplifies the interruption of narrative. She interrupts a discussion about her life during the Great War to assert: "Bernard Shaw says that as long as men torture and slay animals and eat their flesh, we shall have war. I think all sane, thinking people must be of his opinion." From her wartime experience she concludes: 伊莎多拉·邓肯（Isadora Duncan）在她的自传《我的生活》（My Life）中对战争与吃肉之间联系的沉思体现了叙事的中断。她打断了关于她在第一次世界大战期间生活的讨论，断言：“萧伯纳说，只要人们折磨和杀死动物并吃掉它们的肉，我们就会有战争。我认为所有理智的、有思想的人都必须同意他的意见。根据她的战时经历，她得出结论：
Who loves this horrible thing called War? Probably the meat eaters, having killed, feel the need to kill—kill birds, animals-the tender stricken deer-hunt foxes. The butcher with his bloody apron incites 谁喜欢这个叫做战争的可怕东西？也许肉食者在杀戮之后，觉得有必要杀死——杀死鸟类、动物——温柔的鹿——猎杀狐狸。穿着血腥围裙的屠夫煽动
bloodshed, murder. Why not? From cutting the throat of a young calf to cutting the throat of our brothers and sisters is but a step. While we are ourselves the living graves of murdered animals, how can we expect any ideal conditions on the earth? 流血，谋杀。为什么不呢？从割断小牛犊的喉咙到割断弟兄姊妹的喉咙，不过是一步而已。虽然我们自己是被谋杀动物的活坟墓，但我们怎么能指望地球上有任何理想的条件呢？
Duncan's interruption is clearly announced to readers by her beginning reference to Shaw and her ending with a literal invocation of what she believed to be his words. However, she provides a distinctly feminist interpretation to Shaw's insights. By positioning the masculine pronoun between the butcher and the bloody apron, she implicitly indicts male behavior. 邓肯的打断清楚地向读者宣告了她开始提到肖，并以她认为是他的话的字面援引结束。 然而，她对邵逸夫的见解提供了明显的女权主义解释。通过将男性代词定位在屠夫和血腥围裙之间，她含蓄地控诉了男性的行为。
The most notable interruption in a text occurs during a Thanksgiving dinner in France, described in Mary McCarthy's Birds of America, a novel referred to briefly in chapter 1 . The novel moves forward without much regard to any specific ethics of consumption. Suddenly, a vegetarian speaks, attention becomes riveted to what the vegetarian is saying and not eating. The interruptions occur on many levels. Roberta Scott, a young American, refuses both dark and light meat from her host, a NATO general. Shocked, he must set down his carving knife before he can say, "No turkey?" With the carving knife he has arrogated power, and each slice of speared meat reinforces his military presence. Her refusal challenges his use of these symbolic implements and thus his power. His implements remain unused as he learns of her vegetarianism, and he must resort to playing "impatiently" with them as he solemnly informs his guest, "This is Thanksgiving!"59 文本中最显着的中断发生在法国的感恩节晚餐期间，玛丽·麦卡锡（Mary McCarthy）的《美国鸟类》（Birds of America）中对此进行了描述，这是一部在第一章中简要提及的小说。这部小说向前推进，没有太多考虑任何具体的消费伦理。突然，一个素食者说话，注意力被吸引到素食者在说什么而不是吃什么上。中断发生在许多层面上。年轻的美国人罗伯塔·斯科特（Roberta Scott）拒绝了她的主人（北约将军）的深色和浅色肉。他大吃一惊，必须放下雕刻刀，才能说：“没有火鸡吗？他用雕刻刀僭越了权力，每一片带矛的肉都加强了他的军事存在。她的拒绝挑战了他对这些象征性工具的使用，从而挑战了他的权力。当他得知她的素食主义时，他的工具仍然没有使用，他不得不“不耐烦地”玩弄它们，因为他郑重地告诉他的客人，“今天是感恩节！59
Later, his wife asks, "What made you decide to take up vegetarianism? I don't mean to be intrusive, but tell us, do you really think it's cruel to kill animals?" Again, the general's actions are arrested by the presence of vegetarianism: "The general, who was carving seconds, paused with his knife in mid-air to await the verdict." In the midst of this interruption we find Miss Scott's precise echoing of the vegetarian position on warfare, artfully introduced into the text prior to a heated argument about the war in Vietnam: "Why, some people actually claim that it's a flesh diet that's turned man into a killer of his own kind! He has the tiger's instincts without the tiger's taboos. Of course that's only a hypothesis. One way of testing it would be for humanity to practice vegetarianism for several generations. Maybe we'd find that war and murder would disappear." 后来，他的妻子问道：“是什么让你决定接受素食主义？我不是故意打扰，但告诉我们，你真的认为杀死动物是残忍的吗？再一次，将军的行动被素食主义的存在所阻止：“正在雕刻秒的将军在半空中停下了刀，等待判决。在这种中断中，我们发现斯科特小姐精确地呼应了素食主义者对战争的立场，在关于越南战争的激烈争论之前巧妙地引入文本：“为什么，有些人实际上声称这是一种肉食，把人变成了自己的杀手！他有老虎的本能，没有老虎的禁忌。当然，这只是一个假设。测试它的一种方法是让人类几代人实行素食主义。也许我们会发现战争和谋杀会消失。
McCarthy's chapter uses domestic events to figure the claim that meat eating causes war, as it traces the slowly escalating rage of the general for whom carving recalls his military might. He announces that he is "in command here," and discounts Miss Scott's refusal by giving her turkey 麦卡锡的章节使用国内事件来解释吃肉会导致战争的说法，因为它追溯了将军缓慢升级的愤怒，雕刻使他想起了他的军事力量。他宣布他“在这里指挥”，并通过给她火鸡来打折斯科特小姐的拒绝
The Sexual Politics of Meat 肉类的性政治
anyway. But she will not eat it, nor any of the gravy-polluted foods he proffers. Her refusal implies that if meat eating and war are related, as some people claim, then the dining-room table is a part of the extended front; her vegetarianism functions as a condemnation of war. The table soon becomes a site of simulated warfare, as an enlistee makes the sounds of an automatic machine gun. Meanwhile, the general perceives the subtle condemnation and escalates the verbal battle as he argues for the bombing of Hanoi. Pinpointing the cause of his bellicosity his wife confides, "Between you and me, it kind of got under his skin to see that girl refusing to touch her food, I saw that right away." McCarthy's novel pursues the question of how far moral obligations should extend; this interruption suggests that they extend to the quintessential bird of America. 无论如何。但她不会吃它，也不会吃他提供的任何被肉汁污染的食物。她的拒绝意味着，如果像一些人所说的那样，吃肉和战争有关，那么餐厅的桌子就是延伸战线的一部分;她的素食主义起到了谴责战争的作用。桌子很快变成了模拟战争的场所，因为一名应征入伍者会发出自动机枪的声音。与此同时，将军察觉到微妙的谴责，并在主张轰炸河内时升级了口水战。他的妻子指出了他好战的原因，“在你和我之间，看到那个女孩拒绝碰她的食物，我马上就看到了。麦卡锡的小说探讨了道德义务应该延伸到多远的问题;这种中断表明它们延伸到美国的典型鸟类。
The interruptions of The Shooting Party are caused by the appearance of Cornelius Cardew, who actually interrupts the shooting by bearing the vegetarian word through picketing. He shoulders his "Thou Shalt Not Kill" banner and marches "straight down the line in front of the guns." Some of the shooters refuse to cease their firing, especially the most competitive one: "The interruption had not caused him to lose a single shot," but for the others, "their concentration had been broken by the interruption." By Cardew's interruption, the historical alliance between feminism and vegetarianism is suggestively summoned; he hands out his own pamphlet which as we saw in chapter 5 evokes past writers of vindications-Mary Wollstonecraft's A Vindication of the Rights of Woman and Percy Shelley's A Vindication of Natural Diet. 射击派对的中断是由科尼利厄斯·卡杜（Cornelius Cardew）的出现引起的，他实际上通过纠察队传达素食一词来打断拍摄。他肩负着“不可杀人”的旗帜，“在枪口前直奔战线”。 一些射手拒绝停止射击，尤其是最具竞争力的射击者：“中断并没有导致他失去一枪”，但对于其他人来说，“他们的注意力被中断打破了”。通过卡杜的打断，女权主义和素食主义之间的历史联盟被暗示性地召唤出来;他分发了自己的小册子，正如我们在第5章中看到的那样，这本小册子唤起了过去的辩护作家——玛丽·沃斯通克拉夫特（Mary Wollstonecraft）的《为妇女权利辩护》（A Vindication of the Rights of Woman）和珀西·雪莱（Percy Shelley）的《为自然饮食辩护》（A Vindication of Natural Diet）。
As these examples demonstrate, the interruptions contain their own legitimating mechanism by summoning historical figures who endorsed what the interruptions convey-the message of the expanded front. Essentially, vegetarian tradition provides the authority for interrupting the text with vegetarianism. Shaw is summoned by Duncan and Brophy, Salt by Colegate, the Doukhobors (Russian pacifist-vegetarians who migrated to Canada) by McCarthy and Atwood, and Kingsford by Ryan. It is striking that two different texts linking vegetarianism and pacifism insert the name of the Doukhobors, who maintained their vegetarianism and pacifism in rigorous circumstances, persecution, and banishment in Russia as well as migration as a group (estimated as high as 7,500 individuals) to Canada. The Doukhobors become grounding figures. This tradition of providing additional authority through historical references is a version of what any embattled group does-that is, evoke touchstone figures who in feminist terms we might consider "role models." 正如这些例子所表明的那样，中断包含了自己的合法机制，通过召唤历史人物来支持中断所传达的信息——扩大战线的信息。从本质上讲，素食传统提供了用素食主义打断经文的权威。邓肯和布罗菲召唤了肖，科尔盖特召唤了索尔特，麦卡锡和阿特伍德召唤了杜克霍博尔（移居加拿大的俄罗斯和平素食主义者），瑞恩召唤了金斯福德。令人惊讶的是，将素食主义与和平主义联系起来的两份不同的文本插入了杜克霍博尔人的名字，他们在严酷的环境、迫害和俄罗斯的流放以及作为一个群体（估计高达 7,500 人）移民到加拿大的情况下保持了他们的素食主义和和平主义。杜克霍博尔人成为接地气的人物。这种通过历史参考提供额外权威的传统是任何四面楚歌的群体所做的事情的一个版本——也就是说，唤起试金石人物，用女权主义的术语来说，我们可以认为他们是“榜样”。
This historical invocation of past vegetarians imprints a distinctly feminist hermeneutic: Duncan's view of male butchers as inuring the world to bloodshed; McCarthy's female challenge to male bellicosity through dietary choice; Colegate's allusions to Wollstonecraft and Shelley as well as Salt. Situating historical reference within the interruption suggests that the notion of an expanded front is one that recurs in history. And through the feminist hermeneutic brought to vegetarian history, a causal link with male dominance and war is effected. Interruption destabilizes the text and the culture it represents. 这种对过去素食者的历史援引烙印了一种明显的女权主义解释学：邓肯认为男性屠夫会让世界陷入流血;麦卡锡通过饮食选择挑战男性的好战性;科尔盖特对沃斯通克拉夫特和雪莱以及索尔特的影射。将历史参照物置于中断中表明，扩大战线的概念在历史上反复出现。通过带入素食史的女权主义诠释学，与男性统治和战争的因果关系得以实现。中断会破坏文本及其所代表的文化的稳定性。
Overcoming dominant viewpoints 克服主流观点
There is not always encouragement and acceptance for those who try to introduce meanings for which there is no conceptual space in the social order. 对于那些试图引入在社会秩序中没有概念空间的意义的人来说，并不总是得到鼓励和接受。
—Dale Spender, Man Made Language ——戴尔·斯潘德（Dale Spender），《人造语言》（Man Made Language）
There is a kind of seductiveness about a movement which is revolutionary, but not revolutionary enough. 一场运动有一种诱惑力，这种运动是革命性的，但还不够革命性的。
-Mary Daly, Beyond God the Father ——玛丽·戴利（Mary Daly），《超越父神》（Beyond God the Father ）
How can we explain the heightened sensitivity by twentieth-century women writers to violence against animals and the failure among literary critics to remark on this sensitivity? When female marginality is "in dialogue with dominance" it invokes the position of animals, who are also on the margins, who are also absent referents. Part of the otherness with which women writers identify is the otherness of the other animals; both are caught in the overlapping structure of oppression in which each functions as absent referents for the other. The "assertive repossession of voice" includes the expression of voice through identification with those who have none. 我们该如何解释20世纪女作家对动物暴力的高度敏感，以及文学评论家对这种敏感性的不予置评？当女性的边缘性“与支配性对话”时，它唤起了动物的地位，它们也处于边缘，它们也是缺席的参照物。 女作家认同的他者性的一部分是其他动物的他者性;两者都陷入了压迫的重叠结构中，在这种结构中，每个人都充当了对方的缺席参照物。“自信地收回声音”包括通过与那些没有声音的人的认同来表达声音。
Through specific female identifications catalyzed by male oppression, the character reflects on the question "How would you like it if this were done to you?" When Margaret Atwood's Marian cannot think of herself as , when her first-person-singular identity is interrupted, her body becomes alert to the oppression of the other animals. What evolves is a poetics of engagement between women and animals, and a belief that violence against other animals carries the same seriousness as violence against people; where meat eating is, there is the front. Vegetarianism becomes, then, a necessary 通过男性压迫催化的特定女性身份，这个角色反思了这样一个问题：“如果对你这样做，你会怎么想？当玛格丽特·阿特伍德（Margaret Atwood）的玛丽安（Marian）无法将自己想象成 时，当她的第一人称单数身份被打断时，她的身体就会对其他动物的压迫保持警惕。演变的是女性与动物之间交往的诗学，以及一种信念，即对其他动物的暴力与对人类的暴力具有相同的严重性;哪里有吃肉，哪里就有前面。因此，素食主义成为一种必要
The Sexual Politics of Meat 肉类的性政治
accompaniment to pacifism. Challenging the dominant ethos that animals exist for human consumption by extension challenges a world at war. 和平主义的伴奏。挑战动物为人类消费而存在的主流精神，进而挑战一个处于战争状态的世界。
Generally women as well as men hold to the powerful, dominant ethos regarding animals, just as Marian returns to eating meat once she is able to think again in the first-person singular. This causes the muting of a tradition that does not hold to the dominant ethos. 一般来说，女性和男性都坚持对动物的强大、占主导地位的精神，就像玛丽安一旦能够再次以第一人称单数思考，就会回到吃肉的状态。这导致了不坚持主流精神的传统被压制。
The tradition in which modern women writers confront the meaning of meat eating within the context of war is one of a dialectic between silencing and risking speech. It is a tradition that speaks through specificity (i.e., naming what is eaten): interrupting a meal, interrupting a man's control, interrupting the male tradition with female voices. When women writers raise the issue of vegetarianism, they touch upon their dilemma of being silenced in a patriarchal world. Vegetarianism becomes a complex female meditation on being dominated and dominator. 现代女作家在战争语境中直面吃肉的意义的传统是沉默和冒险言论之间的辩证法之一。这是一种通过特殊性（即说出吃什么）来说话的传统：打断一顿饭，打断男人的控制，用女性的声音打断男性的传统。当女作家提出素食主义问题时，她们触及了她们在父权制世界中被压制的困境。素食主义成为一种复杂的女性冥想，对被支配和支配。
While modern vegetarianism interrupts modern women's writing and hence disrupts it as a way of finding space and power to speak, on a deeper level it confirms women's work. By redefining the front and locating it wherever meat eating is, modern women writers make a powerful statement on the rights of women and women writers to have a voice during wartime. And this feminist, vegetarian, pacifist tradition-tracing its genesis to the Great War-would argue that the war that gave it voice continues today. 虽然现代素食主义打断了现代女性的写作，从而破坏了它作为一种寻找空间和力量说话的方式，但在更深层次上，它证实了女性的工作。通过重新定义前线并将其定位在吃肉的地方，现代女作家对女性和女作家在战时拥有发言权的权利发表了强有力的声明。而这种女权主义、素食主义、和平主义传统——追溯到第一次世界大战的起源——会争辩说，赋予它声音的战争今天仍在继续。
PART III
EAT RICE HAVE FAITH IN WOMEN 第三部分 吃米饭 对女人有信心
The enlightened mortals of the twentieth century will surely be vegetarians. 二十世纪的开悟凡人必定是素食主义者。
-Frances Willard, 1839-1898 -弗朗西斯·威拉德，1839-1898 年
feminist, vegetarian, and temperance leader 女权主义者、素食主义者和节制领袖
eat rice have faith in women 吃米饭对女人有信心
what I dont know now 我现在不知道的
I can still learn 我仍然可以学习
if I am alone now 如果我现在独自一人
I will be with them later 我稍后会和他们在一起
if I am weak now 如果我现在很虚弱
I can become strong 我可以变得坚强
slowly slowly 慢慢地，慢慢地
if I learn I can teach others 如果我学会了，我可以教别人
if others learn first 如果别人先学习
I must believe 我必须相信
they will come back and teach me 他们会回来教我的
slowly we begin 慢慢地，我们开始了
giving back what was taken away 归还被带走的东西
our right to the control of our bodies 我们控制自己身体的权利
knowledge of how to fight and build 了解如何战斗和建设
food that nourishes 滋养食物
medicine that heals 治愈的药物
The Sexual Politics of Meat 肉类的性政治
eat rice have faith in women 吃米饭对女人有信心
what I dont know now 我现在不知道的
I can still learn 我仍然可以学习
-Fran Winant, "Eat Rice Have Faith in Women" ——弗兰·温南特（Fran Winant），《吃米饭对女人有信心》
CHAPTER 8 THE DISTORTION OF THE VEGETARIAN BODY 第8章 素食者的扭曲
My journal entry, May 4, 1976: 我的日记，1976年5月4日：
For my frustration about not finding readily accessible information about fem[inists] who were veg. in the past-write an article on Veg. and Fem. Historiography use Mary's [Daly] analyses from B[eyond] G[od] t[he] F[ather]-how people don't take seriously thru trivialization, erasure, how does one find a connection when not indexed? 对于我没有找到过去是素食主义者的现成信息而感到沮丧——写一篇关于素食主义者和女性的文章。 史学使用 Mary 的 [Daly] 分析，来自 B[eyond] G[od] t[he] F[ather]——人们如何不认真对待琐碎化、擦除，如何在未索引时找到联系？
-Frances Willard (glancingly mentioned), Lou Andreas-Salome, Agnes Ryan's involvement in "lunatic fringe" groups according to the archivist at Radcliffe [Schlesinger Library] 20 yrs ago. -弗朗西斯·威拉德（Frances Willard）（匆匆提到），卢·安德烈亚斯·莎乐美（Lou Andreas-Salome），艾格尼丝·瑞安（Agnes Ryan）根据拉德克利夫（Radcliffe）[施莱辛格图书馆]的档案管理员20年前参与“疯狂的边缘”团体。
veg-a conscious decision effecting every day of your life, not simply a reform fad 素食——一个有意识的决定，影响着你生活的每一天，而不仅仅是一种改革时尚
one has to approach your reading material w/ a hopeful, faith-filled attitude, hoping for one small mention. 人们必须以一种充满希望、充满信心的态度来对待你的阅读材料，希望能有一点点提及。
left Schlesinger at 3:45. Bicycled for an hour along Charles River. Dinner was marvelous-Middle Eastern bread, tomato, avocado, sprouts, garbanzo beans; sunflower butter on toast w/ bananas. At CSR's [Carroll Smith-Rosenberg] I couldn't pass up pound cake and ice cream. Discussed whether Agnes Ryan would be a good candidate for 4th volume of NAW [Notable American Women]. Returning here at 9:00 I read Kate Millet and didn't do my yoga. 3：45离开施莱辛格。沿着查尔斯河骑自行车一个小时。晚餐太棒了——中东面包、西红柿、鳄梨、豆芽、鹰嘴豆;葵花籽油放在吐司上，配香蕉。在CSR的卡罗尔·史密斯-罗森伯格（Carroll Smith-Rosenberg），我不能错过磅蛋糕和冰淇淋。讨论了艾格尼丝·瑞安（Agnes Ryan）是否适合担任NAW（美国著名女性）第4卷的合适人选。9：00 回到这里，我读了凯特·米勒 （Kate Millet） 的书，但没有做瑜伽。
Before finishing this book, you will have eaten at least one meal. Before I finished writing this book, I ate several hundred meals. Before the people whose histories we reconstruct died, they had eaten tens of thousands of meals. If I ate a veggie burger instead of a hamburger this choice says something about me as an historical actor. For I will have had to act in response to these questions: 在读完这本书之前，你至少要吃一顿饭。在我写完这本书之前，我吃了几百顿饭。在我们重建历史的人去世之前，他们已经吃了数以万计的饭菜。如果我吃的是素食汉堡而不是汉堡包，这个选择说明了我作为一个历史演员的一些事情。因为我将不得不采取行动来回答这些问题：
How informed am I about what I eat? 我对我吃的东西有多了解？
What are my interests in the preparation and aesthetic presentation of vegetable food? 我对蔬菜食品的制备和美学呈现有什么兴趣？
What are my resources? 我的资源是什么？
Did I eat at a vegetarian restaurant? 我在素食餐厅吃过饭吗？
Did I have available a fast food mix? 我有快餐组合吗？
Did I use a vegan cookbook? 我用过素食食谱吗？
Why did I leave meat out of my diet? 为什么我把肉从饮食中剔除？
Whenever people consciously excluded meat from their diet, similar questions may be asked of them as well. 每当人们有意识地从饮食中排除肉类时，也可能会被问到类似的问题。
Vegetarianism reveals how people live with the often difficult consequences of their decisions. Meat has to do with coded expectations, patterns of responses. I am intrigued by excesses in interpretation that seek to account for who has left meat out of their diet and why, as well as the gaps in interpretation that completely ignore the question. We cannot understand those things for which our historical or fictional sisters are most noted unless we recognize those things for which they are least noted. 素食主义揭示了人们如何忍受他们决定的困难后果。肉类与编码的期望、反应模式有关。我对过度的解释很感兴趣，这些解释试图解释谁在他们的饮食中遗漏了肉类以及为什么，以及完全忽略这个问题的解释差距。我们无法理解那些我们的历史或虚构姐妹最引人注目的事情，除非我们认识到那些最不被注意的事情。
This chapter will analyze reasons for the tendency of many scholars to ignore the signs of the alliance between feminism and vegetarianism. To counter the gaps in interpretation, I propose that not only was vegetarianism a logical enacting of a moral viewpoint, but it also resonated with feminist theory and female experience. I begin by defining the "vegetarian body" as both a body of writings and the idea that many vegetarians hold that we are physiologically predisposed to vegetarianism. In this I use as a basepoint the insight articulated by ethicist Beverly Harrison that asserts the moral importance of being in touch with our bodies: 本章将分析许多学者倾向于忽视女权主义和素食主义联盟迹象的原因。为了弥补解释上的差距，我提出素食主义不仅是道德观点的合乎逻辑的制定，而且还与女权主义理论和女性经验产生了共鸣。我首先将“素食者身体”定义为一系列著作，以及许多素食者认为我们在生理上倾向于素食主义的观点。在这一点上，我以伦理学家贝弗利·哈里森（Beverly Harrison）所阐述的见解为基点，该见解断言与我们的身体接触的道德重要性：
If we begin, as feminists must, with "our bodies, ourselves," we recognize that all our knowledge, including our moral knowledge, is body-mediated knowledge. . . . Failure to live deeply in "our bodies, ourselves," destroys the possibility of moral relations between us. 如果我们像女权主义者那样，从“我们的身体，我们自己”开始，我们就会认识到，我们所有的知识，包括我们的道德知识，都是以身体为媒介的知识。如果不能深深地生活在“我们的身体，我们自己”中，就会破坏我们之间建立道德关系的可能性。
Vegetarians identify a connection between a healthy body and a diet that honors the moral relations between us and the other animals. 素食者认为健康的身体和尊重我们与其他动物之间道德关系的饮食之间存在联系。
Defining the vegetarian body 定义素食者的身体
I take no credit for abstaining from flesh eating. I was born without any desire or relish for meat. 我不吃肉。我出生时对肉没有任何欲望或津津乐道。
—Lucinda Chandler after 45 years of being a vegetarian ——露辛达·钱德勒（Lucinda Chandler）成为素食 主义者45年后
Feminist fundraising dinners and conferences often serve flesh food; some feminists lecture in leather or fur. This is the literal distortion of the vegetarian body. Ethical vegetarianism is a theory people enact with their bodies. "The Vegetarian Body" is a concept that incorporates this understanding and many others. We find a body of literature celebrating vegetarianism that has been distorted because of lack of appreciation by a dominant culture. 女权主义筹款晚宴和会议经常提供肉食;一些女权主义者用皮革或毛皮讲课。这是对素食身体的字面歪曲。道德素食主义是人们用自己的身体制定的理论。“素食身体”是一个融合了这种理解和许多其他理解的概念。我们发现有大量颂扬素食主义的文学作品，由于缺乏主流文化的欣赏而被扭曲。
A major theme of this body of vegetarian protest literature proposes another level of meaning to these words: the argument that humans have bodies that resemble the bodies of herbivores rather than bodies of carnivores. Marshaled in support of this definition of the human vegetarian body was evidence from the teeth, saliva, stomach acids, and length of the intestines. This argument was often the one which undercut the ethical issues concerning the eating of animals; meat eaters of the past greeted the claims for a physiological disposition to vegetarianism as such a wild stretching of a point that all other arguments were seen as untrustworthy. A Vindication of the Rights of Woman, Mary Wollstonecraft's angry attack on Rousseau's opinions about women, begins not with a focused review of his misogyny, but with a footnote to assail his vegetarian-anatomical argument. When she first directly names Rousseau, she cannot resist discussing the absurdity of his position: "Contrary to the opinion of anatomists, who argue by analogy from the formation of the teeth, stomach and intestines, Rousseau will not allow a man to be a carnivorous animal." 这组素食抗议文学的一个主要主题为这些词提出了另一个层次的含义：人类的身体类似于食草动物的身体，而不是食肉动物的身体。支持人类素食者身体定义的是来自牙齿、唾液、胃酸和肠道长度的证据。这种论点往往削弱了关于食用动物的伦理问题;过去的肉食者对素食主义的生理倾向的主张表示欢迎，认为这是一个疯狂的延伸，以至于所有其他论点都被视为不可信。玛丽·沃斯通克拉夫特（Mary Wollstonecraft）对卢梭关于女性的观点进行了愤怒的抨击，该书的开头不是对他的厌女症的集中评论，而是以脚注来抨击他的素食解剖学论点。当她第一次直接点名卢梭时，她忍不住讨论他的立场的荒谬性：“与解剖学家的观点相反，他们通过类比从牙齿、胃和肠的形成来论证，卢梭不会允许一个人成为肉食动物。
That vegetarian converts also argued the connection between meat eating and diseases such as cancer only made them more laughable. Now such a connection is confirmed in countless medical studies. The Western omnivorous diet is associated with higher levels of diabetes, heart disease, hypertension, and cancer. On the other hand, a plant-based diet provides the protective benefits of phytochemicals, antioxidants, fiber, and no cholesterol. 素食皈依者还认为，吃肉与癌症等疾病之间的联系只会让他们更加可笑。现在，这种联系在无数医学研究中得到了证实。西方杂食性饮食与更高水平的糖尿病、心脏病、高血压和癌症有关。另一方面，植物性饮食提供植物化学物质、抗氧化剂、纤维和无胆固醇的保护作用。
A reconceptualization of the vegetarian body of literature is necessary in the light of the growing medical information about the human body. In addition, anthropological sources indicate that our earliest hominid ancestors had vegetarian bodies. In the records of their bones, dental impressions, and tools, these anonymous ancestors reveal the fact that meat, as a substantial part of the diet, became a fixture in human life only recently-in the past 40,000 years. Indeed, it was not until the past two hundred years that most people in the Western world had the opportunity to consume meat daily. 鉴于有关人体的医学信息不断增长，有必要对素食文献进行重新概念化。此外，人类学资料表明，我们最早的原始人祖先有素食者的身体。在他们的骨骼、牙印和工具的记录中，这些匿名的祖先揭示了这样一个事实，即肉类作为饮食的重要组成部分，直到最近才成为人类生活中的固定装置——在过去的 40,000 年里。事实上，直到过去两百年，西方世界的大多数人才有机会每天吃肉。
Archaeological remains provide evidence of our early plant-based dietary. The masticatory system of the early hominids include teeth that could 考古遗迹为我们早期的植物性饮食提供了证据。早期人类的咀嚼系统包括可以
The Sexual Politics of Meat 肉类的性政治
pulverize plant foods rather than rip into flesh. Scratch marks such as are found on the teeth of carnivores are absent. Instead, fossil teeth bear patterns of wear consistent with consumption of large quantities of plant food. In addition, sharp flakes that have survived-originally credited with use in skinning and cutting up animal flesh-bear chips and damage on the edges of the flakes consistent with digging activities. Analyses of fossilized human fecal matter confirm a diet of plant foods as well. From this, vegetarians argue that we are the meat eaters who never evolved a body equipped to digest meat. We have first-stage bodies with a fourth-stage diet. The primary distortion of the vegetarian body, in their eyes, occurs each time a person eats meat and forces the body to digest high-fat, protein-loaded, cholesterolrich, animal-based foods. 粉碎植物性食物，而不是撕成肉。没有在食肉动物牙齿上发现的划痕。相反，化石牙齿的磨损模式与大量植物性食物的消耗一致。此外，幸存下来的锋利薄片最初被认为用于剥皮和切割动物肉熊片，并且薄片边缘的损坏与挖掘活动一致。对人类粪便化石的分析也证实了植物性食物的饮食。由此，素食者认为我们是肉食者，从未进化出能够消化肉类的身体。我们有第一阶段的身体和第四阶段的饮食。在他们眼中，素食者身体的主要扭曲发生在一个人吃肉并迫使身体消化高脂肪、富含蛋白质、富含胆固醇的动物性食物时。
It is not just in our early history that a plant-based diet is suggested. The internal signs that are read to proclaim our anatomical disposition to a vegetarian diet are many. Our saliva "contains the ferment pytalin, for digesting starch, characteristic of the herbivore." The special saliva proteins found in apes and humans "are thought to make tooth enamel more resistant to decay caused by large amounts of plant carbohydrate and/or a high variety of texture in the diet." Jane Brody discusses at length the difference between our "canine teeth" and the canine teeth of carnivores. She concludes: "Our teeth are more like those of herbivores than of flesh eaters. Our front teeth are large and sharp, good for biting; our canines are small-almost vestigial compared to a tiger's; our molars are flattened; and our jaws are mobile for grinding food into the small bits we are able to swallow." We lack the carnivore's rasping tongue, and compared to the amounts in a carnivore, our gastric juices have only a small amount of hydrochloric acid. The intestines of carnivorous animals are short, only three times the length of the animal's body. We, on the other hand, have an intestinal length twelve times the length of the body. 不仅在我们的早期历史中，建议以植物为基础的饮食。被解读为宣告我们对素食的解剖学倾向的内在迹象很多。我们的唾液“含有发酵pytalin，用于消化淀粉，这是食草动物的特征。 在猿类和人类中发现的特殊唾液蛋白“被认为可以使牙釉质更能抵抗由大量植物碳水化合物和/或饮食中种类繁多的质地引起的蛀牙。简·布罗迪（Jane Brody）详细讨论了我们的“犬齿”和食肉动物的犬齿之间的区别。她总结说：“我们的牙齿更像食草动物的牙齿，而不是肉食动物的牙齿。我们的门牙又大又锋利，适合咬合;与老虎的犬齿相比，我们的犬齿很小，几乎是退化的;我们的臼齿是扁平的;我们的下颚是可移动的，可以将食物磨成我们能够吞咽的小块。 我们缺乏食肉动物的舌头，与食肉动物的量相比，我们的胃液中只有少量的盐酸。 食肉动物的肠子很短，只有动物身体长度的三倍。另一方面，我们的肠道长度是身体长度的十二倍。
If our anatomical makeup suggests more of a similarity to herbivores than to carnivores, what occurs when meat is ingested? We might argue that the absent referent of the animal is never actually absent at all: just redefined. The absent referent makes herself present in one's body through the effects that meat has in the form of disease, especially heart disease and cancer. More than one hundred people die every hour in the United States from heart disease. Vegetarians are about fifty percent less likely to die from heart disease than are meat eaters. According to studies in developed countries, vegetarians have lower cancer mortality rates than meat eaters. While other factors increase cancer risk, "the National Cancer Institute 如果我们的解剖结构表明与食草动物的相似性比与食肉动物的相似性更高，那么当摄入肉类时会发生什么？我们也许会争辩说，动物的缺席所指实际上根本就不存在：只是被重新定义了。缺席的参照物通过肉类以疾病的形式产生的影响，尤其是心脏病和癌症，使自己存在于一个人的身体中。在美国，每小时有一百多人死于心脏病。素食者死于心脏病的可能性比肉食者低约百分之五十。根据发达国家的研究，素食者的癌症死亡率低于肉食者。虽然其他因素会增加癌症风险，但“美国国家癌症研究所
estimates that one-third of all cancer deaths in this country and eight out of ten of the most common cancers are related to diet." 据估计，这个国家三分之一的癌症死亡和十分之八的最常见癌症与饮食有关。
For at least two hundred years, vegetarians have argued that a connection exists between meat eating and cancer. Sarah Cleghorn, early twentiethcentury vegetarian and feminist, mentioned the writings of a Dr. Leffingwell who suggested "a carnivorous origin for cancer. I wish the national cancer society would ascertain the percentage of cancer among vegetarians." After World War II, Agnes Ryan wrote a manuscript entitled "The Cancer Bogy." In it she claimed that 至少两百年来，素食主义者一直认为吃肉和癌症之间存在联系。二十世纪初的素食主义者和女权主义者莎拉·克莱格霍恩（Sarah Cleghorn）提到了莱芬威尔博士的著作，他提出了“癌症的肉食性起源。我希望国家癌症协会能够确定素食者中癌症的比例。 二战后，艾格尼丝·瑞安（Agnes Ryan）写了一篇题为《癌症博吉》（The Cancer Bogy）的手稿。她在信中声称
I became sufficiently convinced in my own mind as to the root cause of cancer to put into effect such a complete right-about-face in my mode of living as to produce a very drastic effect on my own health. . . . I am thoroughly convinced that cancer is preventable now, cheaply, with our present knowledge, by means easily within our reach. 我心里对癌症的根源深信不疑，以至于在我的生活方式中实施了如此彻底的正直，从而对我自己的健康产生了非常剧烈的影响。我完全相信，以我们目前的知识，癌症现在是可以预防的，而且是可以便宜的，而且很容易通过我们触手可及的手段。
"The Cancer Bogy" is perhaps the first modern vegetarian self-help guide to good health. Ryan begins by establishing a correlation between the number of deaths from cancer and meat eating. Her formula for predisposing one's body to cancer is: "Poison Intake [by which she means 'all flesh foods' as well as tobacco, intoxicants, and drugs] plus Vitamin Starvation plus Faulty Elimination." Conversely, her formula for health is "Natural foods plus Proper Elimination plus Exercise over the period of one's life." “The Cancer Bogy”也许是第一本现代素食自助健康指南。Ryan首先建立了癌症死亡人数与肉食之间的相关性。她使一个人的身体易患癌症的公式是：“毒药摄入[她的意思是'所有肉类食物'以及烟草、麻醉品和药物]加上维生素饥饿加上错误的消除。相反，她的健康公式是“天然食物加上适当的消除加上一生中的运动”。
The gestalt shift in which vegetarians see meat as death and meat eaters see meat as life influences the receptivity of each group to information that suggests associations between meat consumption and disease. Vegetarians literally see vegetarianism as giving life and meat as causing death to the consumers. They know that the heart of the average meat eater beats faster than that of the vegetarian. They know that the cancer-preventive benefits of consuming vegetables such as broccoli, brussel sprouts, and cabbage have been demonstrated, from which they conclude that a vegetarian immunity to the degenerative diseases that plague our culture may arise. They see meat as causing death because of the effects of high-fat diets on one's susceptibility to cancer and heart disease. 素食者将肉视为死亡，肉食者将肉视为生命，这种格式塔转变影响了每个群体对表明肉类消费与疾病之间关联的信息的接受程度。素食者从字面上看，素食主义是赋予生命，而肉类则会导致消费者死亡。他们知道，普通肉食者的心脏比素食者的心脏跳动得更快。他们知道食用西兰花、抱子甘蓝和卷心菜等蔬菜的癌症预防益处已被证明，他们从中得出结论，素食者可能会对困扰我们文化的退行性疾病产生免疫力。他们认为肉类会导致死亡，因为高脂肪饮食会影响一个人对癌症和心脏病的易感性。
Many who stop eating meat for a limited period of time comment on the differences they felt. They were no longer sleepy after a meal, a certain undefinable lightness replaced a heaviness or grossness they had associated with food consumption. Others have found that vegetarianism improves their health. When she attended medical school in Paris in the late nineteenth 许多在有限时间内停止吃肉的人评论了他们所感受到的差异。饭后他们不再困倦，某种无法定义的轻盈取代了他们与食物消费相关的沉重或恶心。其他人发现素食主义可以改善他们的健康。十九世纪末，她在巴黎的医学院上学
The Sexual Politics of Meat 肉类的性政治
century, Anna Kingsford's vegetarianism helped her overcome "many obstacles and trials, physical and moral, rendered specifically hard by the artifical disabilities of my sex, and by a variety of personal circumstances." In experiencing body-mediated knowledge, many have concluded that the word the human body speaks is vegetarian. 世纪以来，安娜·金斯福德（Anna Kingsford）的素食主义帮助她克服了“许多障碍和考验，无论是身体上的还是道德上的，这些障碍和考验由于我性别的人为残疾和各种个人情况而变得特别困难。 在体验身体介导的知识时，许多人得出结论，人体所说的词是素食。
Critical distortions 临界失真
With your immense knowledge of women's activities, can you give me any information about Anna Kingsford, so far as I know the world's first woman vegetarian? I can not find anything about her anywhere. 凭借您对女性活动的丰富了解，您能给我一些关于安娜·金斯福德的信息吗，据我所知，她是世界上第一位女性素食者？我在任何地方都找不到关于她的任何信息。
-Agnes Ryan to Alice Park, -艾格尼丝·瑞安（Agnes Ryan）到爱丽丝公园（Alice Park），
When I speak for my friends the Anti-Vivisectionists, the AntiVaccinationists, the Spiritualists, or the advocates of freedom for women. . . . I always feel that such of these as are not abstainers from flesh-food have unstable ground under their feet, and it is my great regret that, when helping them in their good works, I cannot openly and publicly maintain what I so ardently believe-that the Vegetarian movement is the bottom and basis of all other movements towards Purity, Freedom, Justice, and Happiness. 当我为我的朋友说话时，反活体解剖主义者、反疫苗接种主义者、招魂主义者或妇女自由的倡导者......我总觉得，这些不吃肉食的人脚下的地盘并不稳固，我非常遗憾，在帮助他们做好事时，我不能公开地、公开地维护我如此热切的信念——素食运动是所有其他走向纯洁的运动的基础和基础， 自由、正义和幸福。
-Anna Kingsford -安娜·金斯福德
In attempting to interpret vegetarianism from the dominant perspective, historians often explain it away rather than explain it. Numerous texts of meat that distort the radical cultural critique of vegetarianism appear. For instance, reasons offered for the rise in the interest in vegetarianism during the time of the French Revolution and afterwards dwell on personal responses to cultural change. Historians have suggested that vegetarians were attempting to subdue their animal nature and disown their (feared) beastliness by their focus on the cruelty of meat eating. They neglect to discuss the uniquely human inventions of meat eating for which there are no animal parallels: the use of implements to kill and butcher the animal, the cooking and seasoning of meat. 在试图从主流角度解释素食主义时，历史学家经常解释它而不是解释它。出现了许多歪曲素食主义激进文化批判的肉类文本。例如，在法国大革命期间对素食主义的兴趣上升的原因，以及之后对个人对文化变革的反应。历史学家认为，素食者试图通过关注肉食的残酷性来制服他们的动物本性，并否认他们（可怕的）兽性。他们忽略了人类独特的肉食发明，而这些发明与动物没有相似之处：使用工具杀死和屠宰动物，烹饪和调味肉类。
Vegetarian writers of the past, starting with Plutarch through Percy Shelley to Anna Kingsford and into the twentieth century, were not troubled by the fact that the other animals ate meat, they were concerned that in eating animals humans did so in ways very unlike the other animals. As we 从普鲁塔克开始，到珀西·雪莱，再到安娜·金斯福德，一直到二十世纪，过去的素食作家并没有因为其他动物吃肉而烦恼，他们担心人类在吃动物时的方式与其他动物截然不同。正如我们
saw in chapter 2 , the classic line in the vegetarian body of literature goes something like this: animals do not need to cook their meat before they eat it, and they do not need help ripping meat off of a bone. If meat eating is natural, why do we not do it naturally, like the animals? Vegetarians did not fear what was natural to humans, they bemoaned the acceptance of an unnatural, and to them, unnecessary practice. 在第二章中，素食文学中的经典台词是这样的：动物在吃肉之前不需要煮熟肉，也不需要帮助从骨头上撕下肉。如果吃肉是自然的，为什么我们不像动物那样自然地吃肉呢？素食者并不害怕对人类来说是自然的，他们哀叹接受一种不自然的，对他们来说，不必要的做法。
Vegetarians recognize the cultural aspects of meat eating, what I have been calling the texts of meat. Since meat is not eaten in its "natural" state-raw, off of the corpse-but is instead transformed through cultural intervention, vegetarians have directed their energy toward analyzing the specifics of this cultural intervention. They claim that the structures that transform flesh as it is eaten by the other animals into meat as it is eaten by human beings are not unimportant or trivial, especially as they signal the degree of distancing that our culture has determined is necessary for consumption of animals to proceed. Even a steak tartare is a result of cultural intervention in the form of haute cuisine. 素食者认识到吃肉的文化方面，我一直称之为肉的文本。由于肉不是在“自然”状态下食用的——生的、从尸体上掉下来的——而是通过文化干预来转化的，素食者将他们的精力集中在分析这种文化干预的细节上。他们声称，将其他动物吃的肉变成人类吃的肉的结构并非不重要或微不足道，特别是因为它们表明我们的文化已经确定的距离程度对于动物的消费是必要的。即使是鞑靼牛排也是高级美食形式的文化干预的结果。
If the vegetarian body is not distorted by the claim that vegetarians feared the animal aspects of being human, historians have argued that vegetarians reflected a conservative impulse, and sought to recapture the fading pastoral society of a pre-Industrial Revolution Europe. But many vegetarians saw themselves responding to repression and oppression, not as agents of regression. In chapter 6 we learned of the numerous Romantic vegetarians who linked their radical politics with their concern for animals. In 1845, Maria Loomis, resident of the Skaneateles utopian community, wrote that vegetarianism "is the beginning place for Reformers. I have little confidence in any very considerable reform that does not commence here. At the end of the century, Henry Salt in The Logic of Vegetarianism concurred: "Vegetarianism is, in truth, progressiveness in diet."16 His associates in the Fabian Society of the 1890s, such as Bernard Shaw and Annie Besant, agreed in substance as most were vegetarians. 如果素食者的身体没有被素食者害怕人类的动物方面的说法所扭曲，历史学家认为素食者反映了一种保守的冲动，并试图重新夺回工业革命前欧洲衰落的田园社会。但许多素食者认为自己是对压制和压迫的反应，而不是倒退的代理人。在第6章中，我们了解到许多浪漫主义素食主义者将他们的激进政治与他们对动物的关注联系起来。1845年，斯卡尼阿特勒斯乌托邦社区的居民玛丽亚·卢米斯（Maria Loomis）写道，素食主义“是改革者的起点。我对任何不从这里开始的非常重大的改革都没有什么信心。 在本世纪末，亨利·索尔特（Henry Salt）在《素食主义的逻辑》（The Logic of Vegetarianism）中表示赞同：“素食主义实际上是饮食的进步。16 他在1890年代费边社的同伙，例如萧伯纳和安妮·贝桑特，基本上同意，因为大多数人都是素食主义者。
A history of distortion is required that would examine the problems embedded in how we judge social activism on behalf of animals; the person is viewed as dysfunctional rather than society. The explanations provided such as status displacement, the erosion of rural society, or a strong identification with pets are obvious attempts to eviscerate the critique of the dominant culture by attributing psychological motives rather than political motives to those who protest the activities of the dominant culture. 需要一部歪曲的历史，以检查我们如何代表动物判断社会行动主义所蕴含的问题;这个人被视为功能失调的，而不是社会的。所提供的解释，如地位流离失所、农村社会的侵蚀或对宠物的强烈认同，显然是试图通过将心理动机而不是政治动机归咎于那些抗议主流文化活动的人来消除对主流文化的批判。
One way that the dominant culture avoids the radical critique of vegetarianism is by focusing on individuals who seem to disprove the 主流文化避免对素食主义的激进批判的一种方法是关注那些似乎反驳素食主义的人。
The Sexual Politics of Meat 肉类的性政治
claims of vegetarians. Thus, meat eaters refer to Hitler's "vegetarianism." In fact, Hitler was not a vegetarian. But many meat eaters need to believe that Hitler was a vegetarian to comfort themselves with the idea that vegetarianism does not necessarily make you a better person. The message appears to be: "I don't have to deal with this issue since Hitler was a vegetarian." But so was Mohandas Gandhi. So was Isaac Bashevis Singer. After a woman commented to Singer that her health had improved when she stopped eating meat, Singer replied, "I do it for the health of the chickens." 素食者的说法。因此，肉食者指的是希特勒的“素食主义”。事实上，希特勒不是素食主义者。 但许多肉食者需要相信希特勒是素食主义者，才能安慰自己，素食主义不一定能让你成为一个更好的人。信息似乎是：“我不必处理这个问题，因为希特勒是素食主义者。但莫罕达斯·甘地也是如此。艾萨克·巴舍维斯·辛格（Isaac Bashevis Singer）也是如此。一位女士对辛格说，当她停止吃肉时，她的健康状况有所改善，辛格回答说：“我这样做是为了鸡的健康。
Singer's statement is a reminder that the health benefits of vegetarianism-the arguments from the vegetarian body-should not be severed from body-mediated knowledge that gives rise to our moral knowledge. Otherwise, the result is self-absorption. One finds in the writings of vegetarians like Percy Shelley the concern that any illness would be used to judge the appropriateness of their diet and the efficacy of their arguments. As with Singer, the health of the chickens was the primary moral concern. In his preface to Heartbreak House, Bernard Shaw reiterates Singer's point: "Being an idle house it was a hypochondriacal house, always running after cures. It would stop eating meat, not on valid Shelleyan grounds but in order to get rid of a bogey called Uric Acid." Finding organic meat acceptable can arise from the tendency to focus solely on health concerns. Like the focus on Hitler's so-called vegetarianism, it evidences a resistance to examining one's own acceptance of the structure of the absent referent. And defending vegetarianism solely for its health benefits diminishes the potential of body-mediated knowledge. 辛格的声明提醒我们，素食主义的健康益处——来自素食者身体的论点——不应该与产生我们道德知识的身体介导的知识割裂开来。否则，结果是自我吸收。在珀西·雪莱（Percy Shelley）等素食主义者的著作中，人们担心任何疾病都会被用来判断他们饮食的适当性和论点的有效性。与辛格一样，鸡的健康是首要的道德问题。萧伯纳在《心碎之家》的序言中重申了辛格的观点：“作为一个闲置的房子，它是一个疑病症的房子，总是在寻求治愈。它会停止吃肉，不是基于有效的雪莱理由，而是为了摆脱一种叫做尿酸的柏忌。 发现有机肉类是可以接受的，可能源于只关注健康问题的倾向。就像对希特勒所谓的素食主义的关注一样，它证明了一种抵制，即检查自己对缺席所指结构的接受程度。仅仅为了健康益处而捍卫素食主义会削弱身体介导知识的潜力。
The distorting perspective of the dominant culture is evident in the accusation that vegetarianism is racist. Because people of color, like white women and vegetarians, experience muting by the dominant culture, exploring this issue is neither easy nor simple. Yet just as most women adhere to the prevailing texts of meat of the dominant culture they are both a part of and yet separate from, so do other oppressed groups. Thus, the encounter the late Pat Parker describes in her poem "To a Vegetarian Friend" is troubling yet revealing. Apparently her vegetarian friend was critical of Parker's meat consumption. Parker reminds her friend that the chitterlings and greens, neckbones and tails she was eating connected her to her ancestors who had survived generations of slavery and racism: "This food is good for me," Parker writes. "It replenishes my soul." Do us both a favor, Parker suggests, if you cannot keep quiet about my food, stay home. 主流文化的歪曲观点在对素食主义是种族主义的指责中显而易见。因为有色人种，如白人女性和素食者，都经历过主流文化的沉默，探索这个问题既不容易也不简单。然而，正如大多数妇女坚持主流文化中流行的肉类文本一样，她们既是其中的一部分，又是分离的，其他受压迫群体也是如此。因此，已故的帕特·帕克（Pat Parker）在她的诗歌《致素食朋友》（To a Vegetarian Friend）中描述的遭遇令人不安，但又具有启发性。显然，她的素食朋友对帕克的肉类消费持批评态度。帕克提醒她的朋友，她吃的叽叽喳喳和蔬菜、颈骨和尾巴将她与在奴隶制和种族主义中幸存下来的祖先联系在一起：“这种食物对我有好处，”帕克写道。它补充了我的灵魂。帮我们俩一个忙，帕克建议，如果你不能对我的食物保持沉默，就呆在家里。
Parker's poem implies that two oppressions-racism and the eating of animals-are in opposition to each other. The implication is that vegetarianism must accommodate meat eating so as not to accommodate racism. But if Parker's poem is one form of representation, meat is another. The conflict she depicts is not a conflict between anti-racism or black tradition and vegetarianism but a conflict between the role of meat as representation and the reality of meat eating. For Parker, the meat represents her ancestors' food and provides a sense of continuity. However, Parker's support of meat is not the same meat as that consumed by her ancestors, though they are classified as such. The meat she is eating comes from a commodity, capitalist world in which the fourth stage of meat eating prevails. Contemporary meatproduction methods that imprison animals and overmedicate them create an extreme difference between the dead animals, which Parker's ancestors would have eaten, and Parker's meal. 帕克的诗暗示了两种压迫——种族主义和吃动物——是相互对立的。言下之意是，素食主义必须适应肉食，以免适应种族主义。但是，如果帕克的诗是一种表现形式，那么肉就是另一种形式。她所描绘的冲突不是反种族主义或黑人传统与素食主义之间的冲突，而是肉类作为代表的角色与吃肉的现实之间的冲突。对于帕克来说，肉代表了她祖先的食物，并提供了一种连续感。然而，帕克对肉类的支持与她的祖先食用的肉类不同，尽管它们被归类为肉类。她吃的肉来自一个商品化的资本主义世界，在这个世界中，吃肉的第四阶段盛行。当代的肉类生产方法将动物囚禁起来并过度用药，这在帕克的祖先会吃的死去的动物和帕克的饭菜之间产生了极大的差异。
Parker explains the meaning of her meat meal in words that demonstrate the functioning of the absent referent. The chitterlings, neckbone, and tail do not refer to the animal from whom they were taken but metaphorically embody a connection with ancestors oppressed, as is Parker, by a system of anti-black racism. Parker is positing the importance of ritual meaning; I do not disagree with its importance. But to posit the meaning of meat as referent to something other than the animal-i.e., that it operates as her linkage to her ancestors-is to participate in the structure of the absent referent. I do not propose what the ritual food should be that connects one with ancestors who were victimized by an oppressive system; but it is important not to dismember the meaning of meat from the animals' lives. In fact, the vegetarian body of literature demonstrates that soul food can be vegetarian and that knowledge of enslaved and oppressed ancestors need not be at the expense of the enslaved oppressed animals. 帕克用言语解释了她的肉餐的含义，这些词语表明了缺席的指涉物的功能。叽叽喳喳、颈骨和尾巴并不是指它们被带走的动物，而是隐喻地体现了与像帕克一样受到反黑人种族主义制度压迫的祖先的联系。帕克提出了仪式意义的重要性;我不反对它的重要性。但是，假定肉的意义是与动物以外的事物相联系的，也就是说，肉是作为她与祖先的联系而运作的，就是参与到缺席的指涉的结构中。我不建议将一个人与受压迫制度伤害的祖先联系起来的仪式食物应该是什么;但重要的是不要从动物的生活中肢解肉的意义。事實上，素食文學證明，靈魂食物可以是素食，對被奴役和受壓迫的祖先的知識不必以犧牲被奴役的受壓迫動物為代價。
As much as white people determine what is normative and important while ignoring the culture and experience of people of color, so have meat eaters of all races, sexes, and classes presumed the normativeness and centrality of their activity. Consequently, feminist historians and literary critics have absorbed the dominant culture's view of vegetarianism though women writers and activists have often demonstrated an alternative perspective. 正如白人决定什么是规范和重要的，而忽视了有色人种的文化和经验一样，所有种族、性别和阶级的肉食者也假定了他们活动的规范性和中心性。因此，女权主义历史学家和文学评论家吸收了主流文化对素食主义的看法，尽管女性作家和活动家经常表现出另一种观点。
I wish this book could offer a definitive history of the long and fascinating connection between feminist-activist thinkers and vegetarianism. No book can detail that history yet since the scholars themselves who have access to primary materials that indicate women's concerns for animals-either 我希望这本书能提供一个明确的历史，说明女权主义活动家思想家和素食主义之间漫长而迷人的联系。目前还没有一本书可以详细描述这段历史，因为学者们自己也能够接触到表明女性对动物关注的原始材料
The Sexual Politics of Meat 肉类的性政治
through activism or the individual choice of vegetarianism for ethical reasons-usually ignore this information. How do I know this? Because I have interrogated them or consulted their writings. 通过激进主义或出于道德原因选择素食主义——通常忽略这些信息。我怎么知道这个？因为我审问过他们或查阅过他们的著作。
I asked a suffrage worker, still active in radical politics in the 1970s and recording her oral history, if she had ever discussed vegetarianism with her friend, Agnes Ryan. No, she replied, it seemed relatively unimportant to her. I asked a leading feminist historian if she had noticed references to vegetarianism in the letters she had just finished reading of women pacifists of World War I. Frankly, she admitted, she would not have noticed. Ida Husted Harper who edited the last two volumes of the mammoth History of Woman Suffrage omitted any discussion of a confrontation between a vegetarian milliner and an officer of the National American Women's Suffrage Association over an aigretted hat and a chicken dinner. Harper could have included the impassioned statement made by the milliner on behalf of animals that occurred during the 1907 National Convention: "Nothing would persuade me to eat a chicken, or to connive at the horror of trapping innocent animals for their fur. It causes a thrill of horror to pass through me when I attend a woman's suffrage convention and see women with ghastly trophies of slaughter upon their persons." But Harper silenced her instead. 我问一位在1970年代仍然活跃于激进政治并记录她的口述历史的选举权工作者，她是否曾经与她的朋友艾格尼丝·瑞安（Agnes Ryan）讨论过素食主义。不，她回答说，这对她来说似乎相对不重要。我问一位著名的女权主义历史学家，她是否注意到她刚刚读完的关于第一次世界大战女性和平主义者的信件中提到了素食主义。艾达·赫斯特德·哈珀（Ida Husted Harper）编辑了这部巨著《妇女选举权史》（History of Woman Suffrage）的最后两卷，她省略了对素食主义者与美国全国妇女选举权协会（National American Women's Suffrage Association）官员之间因一顶帽子和一顿鸡肉晚餐而发生的对抗的任何讨论。哈珀本可以包括1907年国民大会期间女工代表动物发表的慷慨激昂的声明：“没有什么能说服我吃鸡，或者纵容诱捕无辜动物的皮毛的恐怖行为。当我参加一个妇女选举权大会，看到妇女身上带着可怕的屠杀战利品时，我感到一种恐怖的快感。 但哈珀反而让她沉默了。
Women's alliance with vegetarianism in history and literary texts has been distorted. The result is the failure to sketch an inspiriting network of feminist vegetarians. Past women vegetarians who were feminist theorists have had a part of their feminist theory silenced. What we have is a double hidden history: the hidden history of women, and the illusive history of animal activism and women's vegetarianism. 女性在历史和文学文本中与素食主义的联盟被扭曲了。结果是未能勾勒出一个鼓舞人心的女权主义素食者网络。过去作为女权主义理论家的女性素食者，她们的女权主义理论的一部分被压制了。我们所拥有的是双重隐藏的历史：女性的隐藏历史，以及动物激进主义和女性素食主义的虚幻历史。
The absence of references to vegetarianism by historians and literary scholars is part of the history of women. Distortions occur in history and literary criticism not only because historians and literary critics fail to take seriously the vegetarianism they encounter in their texts, but also because they fail to take seriously their own meat eating. They fail to confront the meaning of their own possible vegetarian body. 历史学家和文学学者没有提到素食主义是女性历史的一部分。历史和文学批评中出现的歪曲，不仅是因为历史学家和文学评论家没有认真对待他们在文本中遇到的素食主义，还因为他们没有认真对待自己的肉食。他们无法面对自己可能的素食身体的意义。
Feminist-vegetarian texts are the absent referent in feminist criticism and history. Vegetarianism is trivialized, seen as a distraction from or incidental to the important aspects of history and biography, or relegated to the realm of the individual and seen from the lens of male experience. And in contrast to the pressing difficult topics of sexuality, politics, family, work, racism, sexual and domestic violence, vegetarianism is judged as irrelevant to a serious study of women's lives. The silencing of women's vegetarianism 女权主义素食主义文本是女权主义批评和历史中缺席的参照物。素食主义被轻视，被视为对历史和传记重要方面的分心或附带，或者被降级到个人领域，从男性经验的角度来看。与性、政治、家庭、工作、种族主义、性暴力和家庭暴力等紧迫的难题相比，素食主义被认为与严肃研究女性生活无关。女性素食主义的沉默
is a critical theoretical act because as feminist-vegetarian texts and history are lost to us, so are our foundations for new insights. This silencing of feminist-vegetarian texts parallels my own silencing; after all, thirteen years have intervened since I identified in my journal entry the issues this chapter examines. 是一种批判性的理论行为，因为随着女权主义素食文本和历史对我们来说已经丢失，我们新见解的基础也消失了。这种对女权主义素食文本的沉默与我自己的沉默相似;毕竟，自从我在日记中指出本章所研究的问题以来，已经过去了十三年。
Why should we learn to recognize the distortions of the vegetarian body? First, our historical record is inadequate. Second, one way to delegitimate a reform movement is by calling it a fad. A historical cliche which pervades books is that vegetarianism is faddish. But can something be a fad-something that enjoys brief popularity-if it recurs throughout recorded history? In the following quotation from Notable American Women concerning Abigail Kelley Foster, notice how the author creates a dichotomy between such things as vegetarianism and the "major" purposes of Kelley's life: "Like many reformers of her day, she was attracted to dietary novelties, water cure, homeopathy, phrenology, and spiritualism: yet these faddish interests never diverted her from the major purposes of her life." 为什么我们应该学会识别素食身体的扭曲？首先，我们的历史记录不足。其次，使改革运动合法化的一种方式是称其为时尚。书中弥漫着一个历史陈词滥调，那就是素食主义是时髦的。但是，如果某样东西在有记载的历史中反复出现，它会成为一种时尚吗？在以下关于阿比盖尔·凯利·福斯特（Abigail Kelley Foster）的《著名美国女性》的引文中，请注意作者如何在素食主义和凯利生活的“主要”目标之间建立二分法：“像她那个时代的许多改革者一样，她被饮食新奇、水疗法、顺势疗法、颅相学和招魂术所吸引：然而，这些时髦的兴趣从未使她偏离她生活的主要目标。
Since the connection between feminism and vegetarianism is being argued by some today, its history also carries significance for interpreting present day culture. The silencing of vegetarianism is related to the larger silences concerning women and are of interest for what they reveal of how dominant cultures enforce that dominance. Those who live deeply in their bodies may overcome the separations enforced by the dominant morality. In the following sections I will juxtapose the traditional view of vegetarianism with a more positive approach. Our failure to acknowledge the importance of body-mediated knowledge and how it may be informed by the vegetarian body has caused us to distort our past and to misunderstand why women became vegetarians. 由于女权主义和素食主义之间的联系正在被今天的一些人争论，它的历史对于解释当今文化也具有重要意义。素食主义的沉默与对女性的更大沉默有关，并且对它们揭示了主流文化如何加强这种主导地位感兴趣。那些深深地生活在自己身体里的人可能会克服主流道德所强加的分离。在以下各节中，我将把传统的素食主义观点与更积极的方法并列。我们没有认识到以身体为媒介的知识的重要性，以及素食者如何为它提供信息，这导致我们歪曲了我们的过去，误解了为什么女性会成为素食者。
Sexuality and the vegetarian body 性与素食者
Victorian purity was the creation of a self-defined group of male sexual reformers who advocated a variety of reforms, all involving a fusion of bodily and social control: temperance, vegetarianism, health and food reform, phrenologically based eugenics. . . . All, indeed, chose the body as the focus of their reform efforts. 维多利亚时代的纯洁是一群自我定义的男性性改革者的创造，他们倡导各种改革，所有这些都涉及身体和社会控制的融合：节制、素食主义、健康和食品改革、基于鸟类学的优生学......事实上，所有人都选择该机构作为其改革努力的重点。
-Carroll Smith-Rosenberg -卡罗尔·史密斯-罗森伯格
The Sexual Politics of Meat 肉类的性政治
Why should we not, at the same time, liberate ourselves from many inconveniences by abandoning a fleshly diet? 我们为什么不同时放弃肉体饮食，使自己从许多不便中解脱出来呢？
-Porphyry -斑岩
Now that the claims of vegetarians about the healthfulness of their diet have been confirmed, will we create a different analysis of women's decisions about their vegetarian bodies of the past? It is of interest that the vegetarian anatomical/health argument is not aimed at fetishizing sex organs as essential factors in the makeup of human beings; the theories of the vegetarian body do not gravitate to an essentialist feminine/masculine makeup. They are protesting activities that they believe are not consonant with the human body. 既然素食者关于饮食健康的说法已经得到证实，我们是否会对女性过去对素食身体的决定进行不同的分析？有趣的是，素食解剖学/健康论点的目的不是将性器官视为人类构成中的基本因素;素食主义者的理论并不倾向于本质主义的女性/男性化。他们正在抗议他们认为与人体不相符的活动。
Yet nineteenth-century vegetarian popularizer Sylvester Graham bequeathed to feminism a mixed legacy. On the one hand, the predominantly vegetarian diet that gained his name and gave him his reputation proved immensely popular to the feminist reformers of his time. On the other hand, the emphasis that he and his medical followers gave to meat's supposed influence on the male sexual organs has caused these ideas to be exposed as yet another instance of the buffoonery of dissenting ideas. That followers of Graham called meat "animalized protein" suggested to critics that vegetarians were denying their animal nature. From this the idea was extrapolated that other aspects of our "animal" nature were feared, i.e., sexuality. Fear of the body was then corroborated by Graham's focus on controlling male sexuality. 然而，十九世纪的素食普及者西尔维斯特·格雷厄姆（Sylvester Graham）给女权主义留下了好坏参半的遗产。一方面，以素食为主的饮食为他赢得了名声，事实证明，这种饮食在他那个时代的女权主义改革者中非常受欢迎。另一方面，他和他的医学追随者强调肉类对男性性器官的所谓影响，导致这些想法被揭露为不同想法的又一个例子。格雷厄姆的追随者称肉类为“动物化蛋白质”，这向批评者暗示素食者否认了他们的动物本性。由此可以推断出，我们“动物”本性的其他方面是可怕的，即性行为。对身体的恐惧随后被格雷厄姆对控制男性性行为的关注所证实。
Graham, his diet, his theories, and the feminist response to these is more complex and revealing than we have traditionally espied. His claim as a moral reformer that meat caused undue pressure on male sexual organs has clouded the waters of historical reflection. His position implied that those concerned with eliminating meat from their diets might be unduly obsessed with sexual concerns. This equation, simplified to "not eating meat equals sexual hang-ups," has dictated the impressions of numerous historians for whom meat eating is an accepted and important aspect of their own lives. When we pull away the threads of distortion, an alternative feminist approach to the historic eschewing of meat, especially by women, becomes apparent. An emphasis on the influence of meat on male sexual organs may have appealed to women for reasons other than puritanism and moral control. Meat eating was for many yet another sign of capitulation to the control of others; vegetarianism was an enaction of self-identity and feminist consciousness. 格雷厄姆，他的饮食，他的理论，以及女权主义者对这些的反应，比我们传统上所窥探的更复杂，更具有启发性。作为道德改革者，他声称肉类对男性性器官造成了过度的压力，这给历史反思的水域蒙上了阴影。他的立场暗示，那些关心从饮食中消除肉类的人可能会过度沉迷于性问题。这个等式，简化为“不吃肉等于性挂断”，决定了许多历史学家的印象，对他们来说，吃肉是他们自己生活中公认的重要方面。当我们扯开扭曲的线索时，一种替代女权主义的方法来应对历史上对肉类的回避，尤其是女性对肉类的回避，变得显而易见。强调肉类对男性性器官的影响可能出于清教主义和道德控制以外的原因吸引了女性。对许多人来说，吃肉是屈服于他人控制的又一个标志;素食主义是自我认同和女权主义意识的体现。
Controlling male sexuality in and of itself was not a misguided goal of earlier feminists, especially if it meant controlling female fertility. In the light of our current movements that focus on marital rape, pornography, and child sexual abuse, controlling male sexuality is a legitimate and essential aspect of any campaign to insure female wholeness. The odd and quirky aspect of this earlier position was its emphasis on meat as a cause of unnatural sexuality and its inclusion of masturbation within this category. This is what Graham claimed: "Improper diet" was one of the "causes of extensive and excessive self-pollution." The stimulating use of "highseasoned food, rich dishes, the free use of flesh" would all undesirably "increase the concupiscent excitability and sensibility of the genital organs." To Graham, the body was a closed energy system. As Carroll Smith-Rosenberg summarizes this viewpoint: 控制男性性行为本身并不是早期女权主义者的错误目标，特别是如果它意味着控制女性的生育能力。鉴于我们目前关注婚内强奸、色情和儿童性虐待的运动，控制男性性行为是任何确保女性完整的运动的合法和基本方面。这个早期立场的奇怪和古怪的方面是它强调肉类是不自然性行为的原因，并将手淫纳入这一类别。这就是格雷厄姆所声称的：“饮食不当”是“广泛和过度自我污染的原因”之一。刺激性地使用“调味食物、丰富的菜肴、自由使用肉”都会“增加生殖器官的兴奋性和敏感性”。 对格雷厄姆来说，身体是一个封闭的能量系统。正如卡罗尔·史密斯-罗森伯格（Carroll Smith-Rosenberg）总结的那样：
Individuals possessed limited amounts of nervous and nutritional energy which the body appropriated to the different organs according to their importance in man's overall metabolism. Sexual excitation and orgasm, the moral reformers argued, disrupted this natural order, drawing blood and energy to the lowest and least necessary of man's organs-his genitals. 个体拥有有限的神经和营养能量，身体根据它们在人类整体新陈代谢中的重要性将其分配给不同的器官。道德改革者认为，性兴奋和性高潮破坏了这种自然秩序，将血液和能量吸引到人类最低和最不需要的器官——生殖器。
In addition to considering meat to be a stimulant like alcohol, meat was thought to cause constipation, thus predisposing a man to masturbation. 除了认为肉类是像酒精一样的兴奋剂外，肉类还被认为会导致便秘，从而使男性容易手淫。
Graham's anti-meat crusade must be placed in the context of the amount of meat being consumed in the United States. Meat eating was quantitatively different for Americans than it was for Europeans. As historian Daniel Boorstin proclaimed, "Americans would become the world's great meat eaters. European visitors commented with amazement on the immense amount of meat that Americans consumed. Frances Trollope, the inquisitive author of Domestic Manners of the Americans, reported in the 1830s, "They consume an extraordinary quantity of bacon. Ham and beef-steaks appear morning, noon and night." During this decade, 1830-39, per capita meat consumption has been conservatively estimated at 178 pounds annually. Anthony Trollope was astonished to find Americans consuming at least twice the amount of beef as Englishmen. After watching someone make a pie crust with lard, a vegetarian complained in 1846, "One might as well preach against licentiousness to a Sodomite, as to denounce grease to an American, especially to a Yankee. Dr. John Wilson, Southern physician, criticized the American consumption of pork, estimated to be three times 格雷厄姆的反肉运动必须放在美国肉类消费量的背景下。美国人的肉食与欧洲人的肉食在数量上有所不同。正如历史学家丹尼尔·布尔斯汀（Daniel Boorstin）所宣称的那样，“美国人将成为世界上最伟大的肉食者。 欧洲游客惊讶地评论说，美国人消费了大量的肉类。弗朗西斯·特罗洛普（Frances Trollope）是《美国人的家庭礼仪》一书的作者，他在1830年代报告说：“他们食用了大量的培根。火腿和牛排在早上、中午和晚上出现。 在1830-39年的这十年中，保守估计人均肉类消费量为每年178磅。 安东尼·特罗洛普（Anthony Trollope）惊讶地发现，美国人的牛肉消费量至少是英国人的两倍。1846年，一位素食主义者在看到有人用猪油做馅饼皮后抱怨说：“人们还不如向鸡奸者宣扬反对放荡，就像向美国人，尤其是向美国佬谴责油脂一样。 南方医生约翰·威尔逊（John Wilson）博士批评了美国人对猪肉的消费，估计是猪肉消费量的三倍
The Sexual Politics of Meat 肉类的性政治
that of Europe: "The United States of America might properly be called the great Hog-eating Confederacy, or the Republic of Porkdom. Numerous letters back to relatives in the Old World proclaimed, "we eat meat three times a day. One immigrant feared that if he told the truth about the amount of meat consumed his European relatives would not believe him; thus he deliberately understated the frequency with which he ate meat. 欧洲：“美利坚合众国可以恰当地称为伟大的吃猪联盟，或猪肉共和国。 许多写给旧世界亲戚的信宣称：“我们一天吃三顿肉。 一位移民担心，如果他说出肉类消费量的真相，他的欧洲亲戚不会相信他;因此，他故意低估了他吃肉的频率。
Nineteenth-century women saw vegetarianism as liberating them from cooking fatty foods and laboring over a hot stove. The Grimké sisters, feminists and abolitionists, were convinced that the vegetarian diet of Sylvester Graham, which they adopted, "was the 'most conducive to health and besides . . . such an emancipation of woman from the toil of the kitchen." Their biographer observes, "No doubt, in an age of heavy over-eating and over-drinking, when the better part of woman's life was apt to be spent in baking, cooking and serving huge meals, the Graham diet simplified housekeeping and was a nutritional improvement. Since nineteenth-century American women were nursemaids to a dyspeptic age, in which fried foods and meat dominated the diet, they saw in vegetarianism a promise of health. Catherine Beecher, arbiter of women's roles in society, and her sister, Harriet Beecher Stowe, claimed that a reduction in the consumption of meat would "greatly reduce the amount of fevers, eruptions, headaches, bilious attacks, and many other ailments which are produced or aggravated by too gross a diet. . . . The popular notion, that meat is more nourishing than bread, is a great mistake. Good bread contains more nourishment than butcher's meat." 十九世纪的妇女认为素食主义将她们从烹饪高脂肪食物和在热炉子上劳动中解放出来。格里姆凯姐妹，女权主义者和废奴主义者，确信他们所采用的西尔维斯特·格雷厄姆（Sylvester Graham）的素食“是'最有利于健康的，而且......将妇女从厨房的辛劳中解放出来。 他们的传记作者观察到，“毫无疑问，在一个暴饮暴食的时代，当女性生命的大部分时间都花在烘焙、烹饪和提供丰盛的饭菜上时，格雷厄姆饮食简化了家务，是一种营养改善。 由于 19 世纪的美国女性在消化不良时代担任保姆，油炸食品和肉类在饮食中占主导地位，她们在素食主义中看到了健康的承诺。凯瑟琳·比彻（Catherine Beecher）是女性在社会中角色的仲裁者，她的妹妹哈丽特·比彻·斯托（Harriet Beecher Stowe）声称，减少肉类消费将“大大减少发烧、爆发、头痛、胆汁发作和许多其他因饮食过粗而产生或加重的疾病的数量。流行的观念，即肉比面包更有营养，这是一个很大的错误。好的面包比屠夫的肉含有更多的营养。
Vegetarianism offered a release from the dual roles of cook and nursemaid by eliminating the meats and fried foods from the diet. In the American Vegetarian and Health Journal of 1853, Mrs. F. Gale argued that women must learn to heal themselves, and described how she cured her six children of smallpox without a doctor through vegetarianism. According to her, "Women are slaves to fashion-slaves to appetite-slaves to man-and more especially slaves to physicians."38 Similarly, after World War II, when Great Britain was experiencing the continuation of wartime rationing, women looked for alternative foods that promised health on a meager diet. Reflecting on her mother's conversion to vegetarianism, one daughter writes: "our diet was to do with the desperate need, wrenched from restricted circumstances, to be in charge of the body. Food Reform promised an end to sickness if certain procedures were followed." And, of course, one could eat well and cheaply-a point that was not lost on nineteenth-century women reformers such as the Grimké sisters either. Grahamism promised that 素食主义通过从饮食中消除肉类和油炸食品，从厨师和保姆的双重角色中解脱出来。在 1853 年的《美国素食与健康杂志》中，F. Gale 夫人认为女性必须学会治愈自己，并描述了她如何在没有医生的情况下通过素食主义治愈了她的六个孩子。据她说，“女人是时尚的奴隶，是食欲的奴隶，是男人的奴隶，尤其是医生的奴隶。38 同样，二战后，当英国继续实行战时配给制时时，妇女们在微薄的饮食中寻找能保证健康的替代食物。一位女儿在反思母亲皈依素食主义时写道：“我们的饮食是为了满足迫切的需求，从有限的环境中挣扎出来，负责身体。食品改革承诺，如果遵循某些程序，就会结束疾病。当然，人们可以吃得好又便宜——这一点在十九世纪的女性改革者身上也没有丢失，比如格里姆凯姐妹。 格雷厄姆主义应许
vegetarianism would release women not only from domestic oppression but also from the tyranny of the medical profession, upon which they would no longer need to rely because of their good health. In addition, vegetarianism provided a form of female networking. 素食主义不仅将妇女从家庭压迫中解放出来，而且使妇女摆脱了医学界的暴政，因为她们的身体健康，她们不再需要依赖医学界的暴政。此外，素食主义提供了一种女性网络形式。
The language used by women concerning their decision to be vegetarians reverberates with feminist meaning: the Grimkés see themselves as "emancipated" by their change in diet; Mrs. Gale speaks as a liberator to those enslaved by the dominant culture. Anne Denton in an article on the "Rights of Women" published in the American Vegetarian and Health Journal in 1852, called upon women to develop their intellect, learn physiology, become vegetarians and leave behind bourgeois patterns of behavior: "Women should live for something higher and nobler than cannibal tastes, good appearance, costly furniture or fine equippage." Mary Gove Nichols, nineteenth-century feminist and vegetarian, wrote with her husband of the new woman they anticipated: She "would not be the drudge of isolate household, cooking pork and other edibles for a gluttonous man." Instead, "she understands Water-Cure well; she is a good physician and a good nurse; she lives purely and simply on a vegetable diet; and is a water drinker." They conclude: "Many such women are growing amongst us." 女性在决定成为素食者时使用的语言与女权主义的意义相呼应：格里姆凯一家认为自己因饮食的改变而“解放”了;盖尔夫人以解放者的身份为那些被主流文化奴役的人说话。安妮·丹顿（Anne Denton）在1852年发表在《美国素食与健康杂志》（American Vegetarian and Health Journal）上的一篇关于“妇女权利”的文章中，呼吁妇女发展自己的智力，学习生理学，成为素食者，并抛弃资产阶级的行为模式：“妇女应该为比食人族的品味、良好的外表、昂贵的家具或精美的装备更高尚的东西而活。玛丽·戈夫·尼科尔斯（Mary Gove Nichols）是19世纪的女权主义者和素食主义者，她与丈夫一起写下了他们所期待的新女性：她“不会成为孤立家庭的苦差事，为一个贪吃的男人烹饪猪肉和其他食物。相反，“她非常了解 Water-Cure;她是一位好医生和好护士;她纯粹而简单地以蔬菜饮食为生;而且是喝水的人。他们的结论是：“许多这样的女性正在我们中间成长。
Besides the enticement of improved health, reduced cooking time and emancipation, many claimed that vegetarianism offered easier parturition. This appeal to an experience that was exclusively female, and often feared, proved sufficiently attractive to convert many women of child-bearing age. Alice Stockham in her Tokology: A Book for Every Woman, which recommended a vegetarian diet for pregnant women, included testimonials from women who had experienced easy childbirths by following her advice. Stockham's vegetarian appeal is ratified by the numerous advertisements for the book that appeared in the Vegetarian Magazine at that time. In a book edited by Virginia Woolf's good friend, Margaret Llewelyn Davies, Maternity: Letters from Working-Women, one letter writer described her choice of a vegetarian diet since "this produces a cleaner, healthier child." 除了改善健康、减少烹饪时间和解放的诱惑外，许多人声称素食主义提供了更容易的分娩。事实证明，这种对完全属于女性的经历的吸引力，往往令人恐惧，足以吸引许多育龄妇女的转变。爱丽丝·斯托克姆（Alice Stockham）在她的《Tokology： A Book for Every Woman》一书中推荐了孕妇的素食，其中包括那些听从她的建议而经历过轻松分娩的女性的推荐。 斯托克姆的素食吸引力得到了当时出现在《素食杂志》上的众多广告的认可。在弗吉尼亚·伍尔夫（Virginia Woolf）的好朋友玛格丽特·卢韦林·戴维斯（Margaret Llewelyn Davies）编辑的一本书《产妇：职业女性的来信》（Maternity： Letters from Working-Women）中，一位写信人描述了她选择素食，因为“这会产生一个更干净、更健康的孩子”。
With these specific female-identified reasons for the appeal of vegetarianism in mind, let us consider the arguments about the connection between vegetarianism and the control of male sexuality. Since meat was thought to cause undue pressure on the male genitalia as well as being viewed as a stimulating food, these ideas could be appropriated into a female position that sought to control male sexuality. The absence of meat was promoted as a form of bringing about male abstinence. In a world 考虑到这些女性确定的素食主义吸引力的具体原因，让我们考虑一下关于素食主义与控制男性性行为之间联系的争论。由于肉类被认为会对男性生殖器造成过度的压力，并被视为一种刺激性食物，因此这些想法可以被挪用到试图控制男性性行为的女性立场上。不吃肉被宣传为一种导致男性禁欲的形式。在一个世界里
The Sexual Politics of Meat 肉类的性政治
of imperfect birth control in which women were the bearers of countless children, Grahamism offered a promise of liberation and implied that the control of sexuality could be placed in women's hands. Not only did many vegetarian leaders endorse birth control and abortion; some also advocated that women had a right to enjoy sex. Thus we find on the one hand vegetarianism evoked as the cure for uncontrollable male sexuality and on the other hand vegetarianism as the chosen diet of Utopian communities that practiced modified forms of free love. Historian Susan Cayleff observes that "In nineteenth-century America, meatless diet was a legitimate social and moral issue." As such it spoke directly to women about their social standing and appealed to them for legitimate social and moral reasons. 在不完美的节育措施中，女性是无数孩子的生育者，格雷厄姆主义提供了解放的承诺，并暗示性行为的控制权可以掌握在女性手中。许多素食领袖不仅支持节育和堕胎;一些人还主张妇女有权享受性生活。 因此，我们发现，一方面，素食主义被唤起为治疗无法控制的男性性行为的良药，另一方面，素食主义是乌托邦社区选择的饮食，这些社区实行了改良形式的自由恋爱。 历史学家苏珊·凯莱夫（Susan Cayleff）观察到，“在十九世纪的美国，无肉饮食是一个合理的社会和道德问题。 因此，它直接向妇女讲述了她们的社会地位，并出于合法的社会和道德原因向她们发出呼吁。
A meat phobia? 肉恐惧症？
Sometimes teenagers latch onto philosophies that involve a radical departure from the dietary customs of the rest of the family. Vegetarian diets are especially popular these days among idealistic youngsters who wish to save the world from starvation, or who think it's wrong to eat animals, or who want to avoid the "poisons" they believe exist in animal food. There's nothing wrong with a vegetarian diet. 有时，青少年会坚持与家庭其他成员的饮食习惯截然不同的哲学。如今，素食在理想主义的年轻人中特别受欢迎，他们希望拯救世界免于饥饿，或者认为吃动物是错误的，或者想要避免他们认为存在于动物性食物中的“毒药”。素食没有错。
-Jane Brody -简·布罗迪
Flesh and Blood is too near akin to the Animal Life in man, to be a proper Food for him; 'tis like the marrying of Brothers and Sisters. 血肉之躯与人的动物生命太接近了，对他来说不是一个合适的食物;这就像兄弟姐妹的婚姻一样。
-Thomas Tryon, -托马斯·特赖恩，
According to The American Heritage Dictionary of the English Language, a "phobia" is "a persistent, abnormal, or illogical fear of a specific thing or situation." If one finds meat disgusting, horrifying, unsettling, this personal emotional response may be seen as illogical and abnormal to the dominant society. After all, the dominant society has deemed meat acceptable and appetizing. Does vegetarianism, then, manifest a psychological problem with food? The attempt to squeeze the meaning of a response to food into the term "phobic" when it might be cultural, symbolic, or political demonstrates the labeling impulse of the dominant culture seeking to control interpretation. When refusal to eat meat is labeled phobic the dominant 根据《美国传统英语词典》，“恐惧症”是“对特定事物或情况的持续、异常或不合逻辑的恐惧”。如果一个人觉得肉令人作呕、可怕、令人不安，这种个人情绪反应可能会被视为不合逻辑和不正常的主流社会。毕竟，主流社会认为肉类是可以接受的和开胃的。那么，素食主义是否表现出食物的心理问题呢？试图将对食物的反应的含义压缩到“恐惧症”一词中，当它可能是文化的、象征性的或政治性的时，这表明了主流文化试图控制解释的标签冲动。当拒绝吃肉被贴上恐惧症的标签时，占主导地位
society is enacting distortion; it cannot grant positive status to objections to eating animals. When someone says that meat eating is disgusting, it is their psychological state historians or contemporary cultural interpreters seek to place in perspective. The perspective against which refusal to eat meat is judged is one that presumes meat eating is an appropriate activity. Thus the dominant perspective mutes the minority perspective, absorbing it within the dominant perspective by labeling it as individual and deviant. 社会正在实施扭曲;它不能对反对食用动物给予积极地位。当有人说吃肉令人作呕时，这是他们的心理状态，历史学家或当代文化解释者试图正确看待。判断拒绝吃肉的观点是假定吃肉是一种适当的活动。因此，占主导地位的观点使少数人的观点变得沉默，通过将其标记为个人和离经叛道，将其吸收到占主导地位的观点中。
The language of vegetarianism of the nineteenth century sounds phobic, but is it? Feminist and vegetarian Mary Gove Nichols describes a picnic of the 1840s: "There were stuffed hams, boiled, roast chickens, sausages, and mince pies, and other horrors composed of the corpses of animals." In 1906, similar language can be found in the words of Josiah Oldfield: "And so at this moment the whole question of the dangers and the horrors and the unsavouriness of the meat-eating habit is prominently forward in men's minds." What happens when otherwise undistinguished young women use the same terminology as these writers? I wish to examine a specific case in which a discussion of the refusal of meat by young women is shrouded in psychological terms that distort many of the issues raised by close examination of the eating of animals. It is a case study in historical distortion. 十九世纪的素食主义语言听起来很恐惧，但事实真的如此吗？女权主义者和素食主义者玛丽·戈夫·尼科尔斯 （Mary Gove Nichols） 描述了 1840 年代的一次野餐：“有酿火腿、煮熟的、烤鸡、香肠和肉馅饼，以及其他由动物尸体组成的恐怖食物。 1906年，约赛亚·奥德菲尔德（Josiah Oldfield）的话中也出现了类似的语言：“因此，此时此刻，人们心目中关于吃肉习惯的危险、恐怖和令人讨厌的整个问题都突出地向前推进了。 当原本不起眼的年轻女性使用与这些作家相同的术语时，会发生什么？我想研究一个具体案例，在这个案例中，关于年轻女性拒绝吃肉的讨论被心理学术语所笼罩，扭曲了仔细研究吃动物所提出的许多问题。这是历史歪曲的案例研究。
In The Female Malady, Elaine Showalter claims: 在《女性病症》中，伊莱恩·肖沃尔特（Elaine Showalter）声称：
Meat, the "roast beef of old England," was not only the traditional food of warriors and aggressors but also believed to be the fuel of anger and lust. Disgust with meat was a common phenomenon among Victorian girls; a carnivorous diet was associated with sexual precocity, especially with an abundant menstrual flow, and even with nymphomania. 肉类，“旧英格兰的烤牛肉”，不仅是战士和侵略者的传统食物，而且被认为是愤怒和欲望的燃料。对肉的厌恶是维多利亚时代女孩的普遍现象。肉食性饮食与性早熟有关，尤其是月经量丰富，甚至与花痴有关。
Showalter's source for this claim is an article by Joan Jacobs Brumberg about "chlorotic girls." Chlorosis was a form of anemia. Common to these girls' responses to food was a disgust for meat. Brumberg reports that one contemporary studying the disease observed in 1897: "Almost all chlorotic girls are fond of biscuits, potatoes, etc. while they avoid meat on most occasions, and when they do eat meat, they prefer the burnt outside portion." One girl reported to her family doctor that "I can't bear meat." A medical guide observed that among chlorotics: "the appetite for animal food completely ceases. These are physiological responses which numerous other people have observed their bodies making; but a psychological Showalter 这一说法的来源是琼·雅各布斯·布鲁姆伯格 （Joan Jacobs Brumberg） 关于“绿化女孩”的一篇文章。 萎黄病是贫血的一种形式。这些女孩对食物的反应是厌恶肉类。布鲁姆伯格报告说，一位研究这种疾病的当代人在1897年观察到：“几乎所有的绿化女孩都喜欢饼干、土豆等，而她们在大多数情况下都避免吃肉，而当她们吃肉时，她们更喜欢烧焦的外面部分。一个女孩向她的家庭医生报告说：“我不能吃肉。一位医学指南观察到，在绿化剂中：“对动物性食物的胃口完全停止了。 这些是许多其他人观察到他们的身体产生的生理反应;但心理
The Sexual Politics of Meat 肉类的性政治
interpretation is applied to them. The implication we are left with is that the girls feared their sexuality and possible nymphomania. The source for the claims that "meat eating in excess was linked to adolescent insanity and to nymphomania" is an article on women and menstruation and nineteenthcentury medicine. Their source is an article from 1857, when the Graham model for sexuality and meat eating was widely popular. That these girls of the 1890s may have had an alternative perspective available-the perspective described above in which autonomous female identity was associated with vegetarianism-is not considered. 解释适用于他们。我们留下的暗示是，女孩们害怕她们的性取向和可能的花痴。声称“过量吃肉与青少年精神错乱和花痴有关”的来源是一篇关于女性、月经和十九世纪医学的文章。 他们的来源是 1857 年的一篇文章，当时格雷厄姆的性行为和肉食模型广受欢迎。这些 1890 年代的女孩可能有另一种视角——上面描述的自主女性身份与素食主义相关的视角——没有被考虑在内。
Another viewpoint for considering disgust at the thought of meat is to recognize that the person expressing the disgust may have associated the form meat with the absent referent, the dead animal. The girls' objections to eating meat may be related to their dislike of the idea of eating animals. In fact, Blumberg provides evidence that this association had been made by some of the girls. "For many, meat eating was endured for its healing qualities but despised as a moral and aesthetic act. As though writing in confirmation of the idea that girls might find meat unaesthetic, Lady Walb. Paget reported in 1893, "I have all my life thought that meat-eating was objectionable from the aesthetic point of view. Even as a child the fashion of handing around a huge grosse piece on an enormous dish revolted my sense of beauty." 56 Blumberg continues: "Contemporary descriptions reveal that some young women may well have been phobic about meat eating because of its associations" and provides this quotation from a 1907 article: 考虑对肉的厌恶的另一种观点是认识到表达厌恶的人可能将肉的形式与不存在的指涉物，即死去的动物联系起来。女孩们反对吃肉可能与她们不喜欢吃动物的想法有关。事实上，Blumberg提供了证据，证明这种联系是由一些女孩建立的。“对许多人来说，吃肉因其治疗效果而经受人尊敬，但作为一种道德和审美行为却被鄙视。 仿佛在写信证实女孩可能会觉得肉不美观的想法，沃尔布夫人。佩吉特在1893年报告说：“我一生都认为，从美学的角度来看，吃肉是令人反感的。甚至在我还是个孩子的时候，在一个巨大的盘子上递上一块巨大的毛肉的时尚就让我的美感反感了。56 布隆伯格继续说：“当代的描述表明，一些年轻女性很可能因为肉的关联而对吃肉感到恐惧”，并引用了 1907 年的一篇文章：
There is the common illustration which every one meets a thousand times in a lifetime, of the girl whose [functions need much fat but whose] stomach rebels at the very thought of fat meat. The mother tries persuasion and entreaty and threats and penalties. But nothing can overcome the artistic development in the girl's nature which makes her revolt at the bare idea of putting the fat piece of a dead animal between her lips. 有一个常见的例子，每个人一生中都会遇到一千次，一个女孩的[功能需要很多脂肪，但谁的]肚子一想到肥肉就会反抗。母亲试图劝说、恳求、威胁和惩罚。但没有什么能克服女孩天性中的艺术发展，这让她对将死去的动物的脂肪块放在嘴唇之间的赤裸裸的想法感到反感。
This article, written in response to an article by Dr. Josiah Oldfield, a vegetarian, is not concerned with chlorotic girls. It is reflecting on the issue Oldfield raises that "there is something in the very idea of eating a dead body which is repulsive to the artistic man and woman. The writer of this article posits that the girls have an "artistic" response to eating dead animals. 这篇文章是针对素食者乔赛亚·奥德菲尔德（Josiah Oldfield）博士的一篇文章而写的，与绿化女孩无关。它反映了奥德菲尔德提出的问题，“在吃尸体的想法中，有一些东西是让艺术男女感到厌恶的。 这篇文章的作者认为，女孩们对吃死去的动物有一种“艺术”反应。
In fact, the article does not recommend that meat eating be enforced on the girls, but rather that they get their sources for fat from nonmeat items. What this article most demonstrates is that "artistic men and women" and many girls restore the absent referent, they see themselves as eating dead animals rather than meat. 事实上，这篇文章并不建议女孩吃肉，而是建议她们从非肉类食物中获取脂肪来源。 这篇文章最能说明问题的是，“艺术男女”和许多女孩恢复了缺席的指涉，他们认为自己吃的是死去的动物而不是肉。
Is restoring the absent referent evidence of a meat phobia? Has the girl described in the above quotation overimagained anything? It appears that conflict in interpretation arises because some medical doctors and now historians assume that the meat being avoided is referent to the girls' experience of their bodies. Is the meat referring to their sexuality? or their own bodily bleeding? or have they restored the absent referent-the bodies of animals? Perhaps young girls did not eat meat because meat had a specific meaning in their own world and because they had overcome the structure of the absent referent. Indeed, what if dislike of meat was not limited to chlorotic girls? As the above article implies, many girls found meat unappetizing, but apparently the only times in general that their reactions were chronicled were when their other responses fit the culturally defined notion of "chlorotic girls." But then the question arises, "Could someone who has a psychological problem with food also have a legitimate objection to meat?" 是否恢复了肉类恐惧症的缺席证据？上面引文中描述的女孩是否夸大了什么？似乎出现了解释上的冲突，因为一些医生和现在的历史学家认为，避免吃肉是指女孩对自己身体的体验。肉指的是他们的性取向吗？还是他们自己的身体流血？或者他们是否恢复了缺席的参照物——动物的身体？也许年轻女孩不吃肉是因为肉在她们自己的世界里有特定的含义，因为她们已经克服了缺席的指涉物的结构。事实上，如果不喜欢肉不仅限于绿化女孩呢？正如上面的文章所暗示的那样，许多女孩发现肉没有食欲，但显然，她们的反应被记录下来的唯一时间是当她们的其他反应符合文化定义的“绿化女孩”的概念时。但随之而来的问题是，“对食物有心理问题的人是否也对肉类有合理的反对意见？
Embodied meanings 体现的意义
"The doctor says she needs a good beating if she won't eat properly." You tried to say you couldn't stomach the welling blood the brains the private thinking tissues of the dead animal the pipes rivulets channels conduits and gulleys with their muscular veinous edges, tripe, brains and tongue. There were iron pails of sheeps' heads in the kitchen for boiling into broth. There were monthly pails of bloody white rags soaking. You had to eat everything that was put before you. “医生说，如果她吃得不好，她需要好好挨一顿揍。”你试图说你无法忍受涌出的血液、大脑、死去的动物的私人思维组织、管道、溪流、管道和沟壑及其肌肉、静脉边缘、牛肚、大脑和舌头。厨房里有羊头的铁桶，可以煮成肉汤。每个月都有一桶桶血腥的白色抹布浸湿。你必须吃掉摆在你面前的一切。
Where does female meaning go in a patriarchal culture? If meanings have nowhere to go in terms of the verbal world, where do they go? Perhaps women's meaning is spoken in a different way at that point when they find themselves muted. Is it possible that food becomes the spoken language of dissent? Since women are the main preparers of food in Western culture 在父权文化中，女性的意义何去何从？如果意义在语言世界中无处可去，那么它们将何去何从？也许当女性发现自己被沉默时，她们的意义会以不同的方式表达出来。食物有可能成为异议的口语吗？由于女性是西方文化中食物的主要准备者
The Sexual Politics of Meat 肉类的性政治
and meat is defined as men's food, vegetarianism may carry meaning within a female language which seeks to escape its own mutedness. If "women tend to use speech to build upon rather than challenge the other's statements," then food choices can be a less confrontative initiation of challenge to another than breaking speech boundaries. Women may code their criticism of the prevailing world order in the choice of female-identified foods. In this case, women's bodies become the texts upon which they inscribed their dissent through vegetarianism. The adolescent girls whose refusal to eat meat is called phobic actually epitomize the situation of women whose meanings had nowhere to go; their inarticulateness became coded in food choices. 肉类被定义为男性的食物，素食主义可能在女性语言中具有意义，这种语言试图逃避自己的沉默。如果“女性倾向于使用言语来建立而不是挑战对方的陈述”， 那么食物选择可能比打破言语界限更能激发对他人的挑战。女性可以在选择女性认同的食物时对现行世界秩序的批评进行编码。在这种情况下，女性的身体成为她们通过素食主义铭刻异议的文本。拒绝吃肉被称为恐惧症的青春期女孩实际上是意义无处可去的女性处境的缩影;他们的口齿不清成为食物选择的编码。
The work of scholars confirms the alliance between women and the symbolic meaning of food choices. Caroline Bynum's Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women offers some observations that are not exclusively restricted to interpretation of medieval women's experience. Bynum found that food acts as symbol for women more than for men: "Food practices and food symbols characterized women's experience more than men's." She concludes, "Food behaviors helped girls to gain control over self as well as over circumstance. Through fasting, women internalized as well as manipulated and escaped patriarchal familial and religious structures." Brumberg suggests that food "was an integral part of individual identity. For women in particular, how one ate spoke to issues of basic character." 学者们的工作证实了女性之间的联盟和食物选择的象征意义。卡罗琳·拜纳姆（Caroline Bynum）的《圣宴和圣斋：食物对中世纪女性的宗教意义》提供了一些观察，这些观察不仅限于解释中世纪女性的经历。拜纳姆发现，食物对女性的象征比对男性更重要：“食物习俗和食物符号比男性更能体现女性的经历。她总结道：“饮食行为帮助女孩控制了自我和环境。通过禁食，妇女内化、操纵和逃避父权制的家庭和宗教结构。 布鲁姆伯格认为，食物“是个人身份的一个组成部分。特别是对于女性来说，一个人的饮食方式说明了基本性格问题。
If the body becomes a special focus for women's struggle for freedom then what is ingested is a logical initial locus for announcing one's independence. Refusing the male order in food, women practiced the theory of feminism through their bodies and their choice of vegetarianism. 如果身体成为女性争取自由斗争的特别焦点，那么被摄取的就是宣布一个人独立的合乎逻辑的初始位置。女性拒绝男性在食物上的秩序，通过她们的身体和她们对素食主义的选择来实践女权主义理论。
There can be signs of uneasiness with the idea and fact of eating meat without this being a sign of personal or psychological problems. Gender roles, male dominance, and menstruation, to name just a few issues that arise from women's experience, are intertwined with our mythology of meat eating without even beginning to take into account the issue of the fate of animals. An alternative way of considering the girl's refusal of meat is this: they perceived meat as a symbol of male dominance-whose control over their lives would tighten as they reached adulthood-and thus they rejected not male eros but male power. This is not a totally illogical or ahistorical conclusion. There are many instances of the intersection of feminist and vegetarian insights that suggests an underlying, though generally unexpressed, feminist hostility to meat eating which these girls enacted. 吃肉的想法和事实可能会有不安的迹象，但这不是个人或心理问题的迹象。性别角色、男性主导地位和月经，仅举几例来自女性经验的问题，与我们吃肉的神话交织在一起，甚至没有开始考虑动物的命运问题。另一种看待女孩拒绝吃肉的方式是：他们认为肉是男性统治的象征——成年后，男性对生活的控制会更加严格——因此他们拒绝的不是男性的情欲，而是男性的权力。这不是一个完全不合逻辑或不符合历史的结论。女权主义和素食主义见解交集的许多例子表明，这些女孩对吃肉的潜在敌意，尽管通常没有表达出来。
Consider Inez Irwin who recalls her childhood to explain the source for her radicalism: 以伊内兹·欧文（Inez Irwin）为例，她回忆起自己的童年，解释了她激进主义的根源：
As I look back on those years, the mid-day Sunday dinner seemed in some curious way to symbolize everything that I hated and dreaded about the life of the middle-class woman. That plethoric meal-the huge roast, the blood pouring out of it as the man of the house carved; the many vegetables, all steaming; the heavy pudding. And when the meal was finished-the table a shambles that positively made me shudder-the smooth replete retreat of the men to their cushioned chairs, their Sunday papers, their vacuous nap, while the women removed all vestiges of the horror. Sunday-noon dinners! They set a scar upon my soul. I still shudder when I think of them. . . . Through all this spiritual turmoil there had been developing within me a desire to write. . . . When I look back on my fifty-odd years of life on this planet, I wonder what was the real inception of my desire to stand alone-fighting, ancestry, liberal influences; discussion-ridden youth? Perhaps it was those Sunday dinners! 当我回顾那些年时，周日中午的晚餐似乎以某种奇怪的方式象征着我对中产阶级女性生活的一切憎恨和恐惧。那丰盛的饭菜——巨大的烤肉，当房子里的男人雕刻时，鲜血从中涌出;许多蔬菜，都热气腾腾;沉重的布丁。当饭吃完了——桌子上一片狼藉，让我不寒而栗——男人们顺利地撤退到他们的软垫椅子上，他们的星期天报纸，他们空荡荡的午睡，而女人们则清除了所有恐怖的痕迹。周日中午晚餐！他们在我的灵魂上留下了伤疤。每当我想到他们时，我仍然不寒而栗。在所有这些属灵的动荡中，我内心产生了写作的欲望。当我回顾我在这个星球上五十多年的生活时，我想知道我独自战斗、祖先、自由主义影响的愿望的真正开始是什么;充满讨论的青年？也许是那些星期天的晚餐！
Irwin is apparently writing about the time period of the late nineteenth century, when the adolescent girls refused their meat. Irwin's traditional Sunday dinner features a menu similar to that the adolescent girls would have encountered. Irwin is disconcerted by the following texts of meat: the bleeding, bloody roast; the male carver; the gorged men; women's role in removing the vestiges of the horror. Irwin's identification of the horror of Sunday dinners, which left a scar upon her soul, suggests that something is going on in the home which when confronted, thought about, responded to, sets one to shuddering. For a rebel, it may set one to writing; for adolescent girls it may set them to meat avoidance. 欧文显然是在写十九世纪末的时期，当时青春期的女孩拒绝吃肉。欧文传统的周日晚餐的菜单与青春期女孩会遇到的菜单相似。欧文对以下肉的文字感到不安：流血、血腥的烤肉;男雕刻师;狼吞虎咽的人;妇女在消除恐怖痕迹方面的作用。欧文对周日晚餐的恐怖的识别，在她的灵魂上留下了一道伤疤，这表明家里正在发生一些事情，当面对、思考、回应时，会让人不寒而栗。对于一个叛逆者来说，它可能会让一个人写作;对于青春期的女孩来说，这可能会让她们避免吃肉。
It may very well be that women's dislike for patriarchal culture makes meat unappetizing. What can be found in women's diaries and women's letters about food? To interpret the meaning of vegetarianism for women it must be set in the context of the male associations of meat eating and female associations with menstruation. Do women become vegetarian because they are more closely connected with blood? In the opposition between female blood versus animals' bleeding, we have a female constant versus a process that announces control and violence. In addition, our bodily experience of menstruation may differ, depending on whether meat is included in our diet or not. Barbara Seaman and Dr. Gideon Seaman write: "We suspect that 很可能是女性对父权文化的厌恶使肉变得没有胃口。在女性的日记和女性的信件中可以找到什么关于食物的内容？要解释素食主义对女性的意义，必须将其置于男性对肉食的联想和女性对月经的联想的背景下。女性之所以成为素食主义者，是因为她们与血液的联系更紧密吗？在女性血液与动物流血的对立中，我们有一个女性常数与一个宣布控制和暴力的过程。此外，我们对月经的身体体验可能会有所不同，这取决于我们的饮食中是否包含肉类。 芭芭拉·西曼（Barbara Seaman）和吉迪恩·西曼（Gideon Seaman）博士写道：“我们怀疑
The Sexual Politics of Meat 肉类的性政治
there may be elements in meat which aggravate menstrual cramps as well as menopause complaints. In any case, both conditions are rarer in vegetarian societies, and American women who cut back on meat often report improvement." How do we unravel the coded reactions to the women's or girls' experiences if we are not equipped to break the code or honor bodymediated knowledge? 肉类中可能含有加重月经来潮和更年期症状的元素。无论如何，这两种情况在素食社会中都比较罕见，减少肉类的美国女性经常报告有所改善。 如果我们没有能力打破密码或尊重身体介导的知识，我们如何解开对妇女或女孩经历的编码反应？
Animals' bodies carry meanings. These meanings can be perceived even when they have been transformed into meat. Our bodies express meanings through food choices. The killing of animals for food is a feminist issue that feminists have failed to claim because of the charged atmosphere of food choices and the structure of the absent referent. Being in touch with the vegetarian body restores the absent referent and body-mediated knowledge. 动物的身体承载着意义。即使它们已经转化为肉，也可以感知到这些含义。我们的身体通过食物选择来表达意义。为了食物而杀戮动物是一个女权主义问题，女权主义者未能声称，因为食物选择的紧张气氛和缺席参照物的结构。与素食者的身体接触可以恢复缺失的参照和身体介导的知识。
CHAPTER 9
FOR A FEMINIST-VEGETARIAN CRITICAL THEORY 第9章 女权主义-素食主义批判理论
Papers omitted in vegetarian novel, use in feminist novel? 素食小说中省略的论文，在女性主义小说中使用？
-Agnes Ryan, note to herself -艾格尼丝·瑞安（Agnes Ryan），给自己的笔记
As we talked of freedom and justice one day for all, we sat down to steaks. I am eating misery, I thought, as I took the first bite. And spit it out. 当我们谈论有一天所有人的自由和正义时，我们坐下来吃牛排。我正在吃痛苦，我想，当我吃了第一口。然后吐出来。
-Alice Walker, "Am I Blue?" -爱丽丝·沃克（Alice Walker），“我是蓝色的吗？
eat rice have faith in women what I dont know now 吃米饭对女人有信心我现在不知道的
I can still learn 我仍然可以学习
-Fran Winant, "Eat Rice Have Faith in Women" ——弗兰·温南特（Fran Winant），《吃米饭对女人有信心》
Where does vegetarianism end and feminism begin, or feminism end and vegetarianism begin? None of these epigraphs indicates that the writer is changing subjects. Similarly, major moments in feminist history and major figures in women's literature conjoined feminism and vegetarianism in ways announcing continuity, not discontinuity. 素食主义在哪里结束，女权主义从哪里开始，或者女权主义在哪里结束，素食主义从哪里开始？这些题词都没有表明作者正在改变主题。同样，女权主义历史上的重要时刻和女性文学中的主要人物将女权主义和素食主义结合在一起，宣布连续性，而不是不连续性。
Developing a feminist-vegetarian theory includes recognizing this continuity. Our meals either embody or negate feminist principles by the food choices they enact. Novelists and individuals inscribe profound feminist statements within a vegetarian context. Just as revulsion to meat eating acts as trope for feelings about male dominance, in women's novels and lives vegetarianism signals women's independence. An integral part of autonomous female identity may be vegetarianism; it is a rebellion against dominant culture whether or not it is stated to be a rebellion against male structures. It resists the structure of the absent referent, which renders both women and animals as objects. 发展女权主义素食理论包括承认这种连续性。我们的饭菜要么体现女权主义原则，要么通过它们制定的食物选择来否定女权主义原则。小说家和个人在素食语境中铭刻了深刻的女权主义声明。正如对肉食的厌恶是对男性主导地位的比喻一样，在女性小说和生活中，素食主义标志着女性的独立。自主女性身份的一个组成部分可能是素食主义;这是对主流文化的反叛，无论它是否被说成是对男性结构的反叛。它抵制了缺席的指涉物的结构，这种结构使女性和动物都成为对象。
The Sexual Politics of Meat 肉类的性政治
Not only is animal defense the theory and vegetarianism the practice, but feminism is the theory and vegetarianism is part of the practice, a point this chapter will more fully develop. Meat eating is an integral part of male dominance; vegetarianism acts as a sign of dis-ease with patriarchal culture. I will describe a model for expressing this dis-ease which has three facets: the revelation of the nothingness of meat, the naming of relationships, and the rebuking of a patriarchal and meat-eating world. Lastly I provide ground rules for a feminist-vegetarian reading of history and literature. 不仅动物保护是理论，素食主义是实践，而且女权主义是理论，素食主义是实践的一部分，这一点将在本章得到更充分的发展。吃肉是男性主导地位的一个组成部分;素食主义是对父权文化不安的标志。我将描述一种表达这种不安的模式，它有三个方面：对肉虚无的揭示，关系的命名，以及对父权制和肉食世界的谴责。最后，我为女权主义素食主义者阅读历史和文学提供了基本规则。
Examining the material reality of a vegetarian life enlightens theory, past and present. What do we make of the fact that many notable feminists who have written since early modern times have either responded to animals' concerns or become interested in vegetarianism? In the seventeenth century, feminist writer Mary Astell cut back on her meat intake. Katherine Philips and Margaret Cavendish discuss meat eating in their poetry as well as positing the Golden Age as vegetarian. As we learned in chapter 4, Aphra Behn, the eponymous heroine of the literary Aphra magazine, wrote a poem in praise of the writings of Thomas Tryon, whose seventeenth-century books on behalf of vegetarianism she said had influenced her to stop eating meat. Sarah Scott's A Description of Millenium [sic] Hall describes an animal sanctuary in which humans are not tyrants over animals, and uses Alexander Pope's words about Eden to reinforce the fact that the animals were protected from meat eating. We know that Mary Wollstonecraft Shelley makes her Creature who is at odds with the world a vegetarian in Frankenstein. 考察素食生活的物质现实可以启发过去和现在的理论。许多自近代以来就开始写作的著名女权主义者要么回应了动物的担忧，要么对素食主义产生了兴趣，我们该如何看待这一事实？在十七世纪，女权主义作家玛丽·阿斯特尔（Mary Astell）减少了肉类的摄入量。 凯瑟琳·菲利普斯（Katherine Philips）和玛格丽特·卡文迪什（Margaret Cavendish）在他们的诗歌中讨论了吃肉，并将黄金时代视为素食主义者。正如我们在第4章中了解到的，文学《阿芙拉》杂志的同名女主人公阿芙拉·贝恩（Aphra Behn）写了一首诗来赞美托马斯·特赖恩（Thomas Tryon）的著作，她说托马斯·特赖恩（Thomas Tryon）在17世纪代表素食主义的书籍影响了她停止吃肉。莎拉·斯科特（Sarah Scott）的《千禧年的描述》（A Description of Millenium [sic] Hall）描述了一个动物保护区，在这个保护区中，人类不是动物的暴君，并用亚历山大·波普（Alexander Pope）关于伊甸园的话来强调动物受到保护，不吃肉的事实。 我们知道，玛丽·沃斯通克拉夫特·雪莱（Mary Wollstonecraft Shelley）在《弗兰肯斯坦》（Frankenstein）中将她与世界格格不入的生物变成了素食主义者。
We can follow the historic alliance of feminism and vegetarianism in Utopian writings and societies, antivivisection activism, the temperance and suffrage movements, and twentieth century pacifism. Hydropathic institutes of the nineteenth century, which featured vegetarian regimens, were frequented by Susan B. Anthony, Elizabeth Cady Stanton, Sojourner Truth, and others. At a vegetarian banquet in 1853, the gathered guests lifted their alcohol-free glasses to toast: "Total Abstinence, Women's Rights, and Vegetarianism." In 1865, Dr. James Barry died. Dr. Barry was an army surgeon for more than forty four years, a vegetarian, and someone brought up by an ardent follower of Mary Wollstonecraft; it was discovered upon his death that Dr. Barry was a woman. Some who suspected all along that Dr. Barry was a woman referred to the vegetarian diet and fondness for pets as signs of female gender. Clara Barton, founder of the Red Cross, Matilda Joslyn Gage (an editor of The History of Woman Suffrage with Elizabeth Cady 我们可以在乌托邦著作和社会中追随女权主义和素食主义的历史联盟、反活体解剖激进主义、节制和选举权运动以及二十世纪的和平主义。19 世纪的水疗法研究所以素食养生为特色，Susan B. Anthony、Elizabeth Cady Stanton、Sojourner Truth 等人经常光顾。在1853年的一次素食宴会上，聚集的宾客举起无酒精的酒杯敬酒：“完全禁欲、妇女权利和素食主义。1865年，詹姆斯·巴里博士去世。巴里博士是一名超过四十四年的陆军外科医生，是一名素食主义者，并且由玛丽·沃斯通克拉夫特的热心追随者抚养长大;巴里博士死后被发现是一名女性。一些人一直怀疑巴里博士是女性，将素食和对宠物的喜爱称为女性性别的标志。 克拉拉·巴顿（Clara Barton），红十字会创始人，玛蒂尔达·乔斯林·盖奇（Matilda Joslyn Gage）（与伊丽莎白·卡迪（Elizabeth Cady）合著的《妇女选举权史》的编辑
Stanton and Susan B. Anthony), and some leaders of the nineteenth-century dress reform movement were vegetarians. Feminist and vegetarian Alice Stockham was the American publisher of British socialist, anti-vivisectionist, and vegetarian Edward Carpenter. Stanton 和 Susan B. Anthony）以及 19 世纪服装改革运动的一些领导人都是素食主义者。女权主义者和素食主义者爱丽丝·斯托克姆（Alice Stockham）是英国社会主义者、反活体解剖主义者和素食主义者爱德华·卡彭特（Edward Carpenter）的美国出版商。
In 1910, Canadian suffragists opened a vegetarian restaurant at their Toronto headquarters. The Vegetarian Magazine of the early twentieth century carried a column called "The Circle of Women's Enfranchisement." In the 1914 book, Potpourri Mixed by Two, two women exchange reflections on vegetarian cooking, women's suffrage, and other common concerns. Notable independent women of the twentieth century such as Louise Nevelson and Lou Andreas-Salome were vegetarians. From all these examples arises a compelling revelation: There is a feminist-vegetarian literary and historical tradition. What is needed to espy it and interpret it? 1910 年，加拿大女权主义者在多伦多总部开设了一家素食餐厅。二十世纪初的《素食杂志》（Vegetarian Magazine）刊登了一个名为“妇女权利圈”（The Circle of Women's Enfranchisement）的专栏。在 1914 年出版的《Potpourri Mixed by Two》一书中，两位女性就素食烹饪、妇女选举权和其他常见问题交换了思考。二十世纪著名的独立女性，如路易丝·内维尔森（Louise Nevelson）和卢·安德烈亚斯·莎乐美（Lou Andreas-Salome）都是素食主义者。 从所有这些例子中得出了一个令人信服的启示：有一个女权主义素食主义的文学和历史传统。窥探和解释它需要什么？
Reconstructing the history of feminism and vegetarianism 重构女权主义和素食主义的历史
Why can't we be rounded out reformers? Why do we make one reform topic a hobby and forget all the others? Mercy, Prohibition, Vegetarianism, Woman's Suffrage and Peace would make Old Earth a paradise, and yet the majority advocate but one, if any, of these. 为什么我们不能成为彻底的改革者？为什么我们把一个改革话题当成一种爱好，而忘记所有其他话题？怜悯、禁酒令、素食主义、妇女选举权与和平将使旧地球成为天堂，但大多数人只主张其中之一，如果有的话。
-Flora T. Neff, Indiana State Superintendent of Mercy, -Flora T. Neff，印第安纳州慈悲总监，
Women's Christian Temperance Union, to the Vegetarian Magazine, 妇女基督教节制联盟，素食杂志，
A feminist-vegetarian critical theory begins, as we have seen, with the perception that women and animals are similarly positioned in a patriarchal world, as objects rather than subjects. Men are instructed as to how they should behave toward women and animals in the Tenth Commandment. Since the fall of Man is attributed to a woman and an animal, the Brotherhood of Man excludes both women and animals. In reviewing Henry Salt's Animal Rights for Shafts, the British working-class, feminist, and vegetarian newspaper of the 1890s, Edith Ward argues that "the case of the animal is the case of the woman." She explained that the "similitude of position between women and the lower animals, although vastly different in degree, should insure from the former the most unflinching and powerful support to all movements for the amelioration of the conditions of animal existence. Is this the case?"6 More recently, Brigid Brophy, vegetarian and feminist, observes: "In reality women in the western, industrialized world today are like the animals in a 正如我们所看到的，女权主义-素食主义批判理论始于这样一种观念，即女性和动物在父权制世界中处于相似的位置，作为客体而不是主体。在第十诫中，男人被教导他们应该如何对待女人和动物。由于人类的堕落归因于女人和动物，因此人类兄弟会将女性和动物都排除在外。伊迪丝·沃德（Edith Ward）在评论1890年代英国工人阶级、女权主义者和素食报纸亨利·索尔特（Henry Salt）的《轴的动物权利》（Animal Rights for Shafts）时认为，“动物的情况就是女人的情况。她解释说，“妇女和低等动物之间的地位相似，尽管程度上有很大不同，但应该确保前者对改善动物生存条件的所有运动给予最坚定和最有力的支持。是这样吗？6 最近，素食主义者和女权主义者布里吉德·布罗菲（Brigid Brophy）观察到：“实际上，当今西方工业化世界的妇女就像动物一样。
The Sexual Politics of Meat 肉类的性政治
modern zoo. There are no bars. It appears that cages have been abolished. Yet in practice women are still kept in their place just as firmly as the animals are kept in their enclosures." Or consider this declaration found in The History of Woman Suffrage: "Past civilization has not troubled either dumb creatures or women by consulting them in regard to their own affairs." Who Cares for the Animals? the title of a history of 150 years of the Royal Society for the Prevention of Cruelty to Animals, provides an answer on its cover: women. Margaret Mead's description of her activist mother invokes two of her favorite causes in one paragraph: "Mother's vehemence was reserved for the causes she supported. . . . As a matter of principle she never wore furs; and feathers, except for ostrich plumes, were forbidden. Long before I had an idea what they were, I learned that aigrettes represented a murder of the innocents. There were types of people, too, for whom she had no use-antisuffragettes." 现代动物园。没有酒吧。笼子似乎已被废除。然而，在实践中，妇女仍然被牢牢地留在自己的位置上，就像动物被关在围栏里一样。或者考虑一下《妇女选举权史》中的这一宣言：“过去的文明并没有因为就自己的事务咨询愚蠢的生物或妇女而感到困扰。 谁来照顾动物？英国皇家防止虐待动物协会（Royal Society for the Prevention of Cruelty to Animals）150年历史的标题在其封面上给出了一个答案：女性。玛格丽特·米德（Margaret Mead）在一段话中描述了她最喜欢的两个原因：“母亲的热情是为她支持的事业保留的。原则上，她从不穿皮草;羽毛，除了鸵鸟羽毛，都是被禁止的。早在我还不知道它们是什么之前，我就知道 aigrettes 代表着对无辜者的谋杀。也有一些人，她对他们没有用处——反选举权。
The patriarchal structure of the absent referent that renders women and animals absent as subjects, collapses referent points, and results in overlapping oppression, requires a combined challenge by feminism and vegetarianism. Yet, this oppression of women and animals, though unified by the structure of the absent referent, is experienced separately and differently by women and animals. Thus, it is an oppressive structure that, when perceived, is often perceived in fragments and attacked in fragmented ways, i.e., some women work for their liberation, other women and men challenge the oppression of animals. 缺席指涉者的父权制结构使女性和动物作为主体缺席，参照点崩溃，并导致重叠的压迫，需要女权主义和素食主义的联合挑战。然而，这种对妇女和动物的压迫，虽然由缺席的指涉物的结构统一起来，但妇女和动物却是分开的、不同的。因此，它是一种压迫性结构，当被感知时，往往被感知为碎片，并以碎片化的方式受到攻击，即一些女性为解放而工作，其他女性和男性挑战对动物的压迫。
A sign that the oppression is of one piece exists whenever patriarchal culture experiences its control over women to be threatened by the choice of a meatless diet. On the domestic level this can be seen when men use the pretext of the absence of meat in committing violence against women, as we saw in chapter 1. Additionally, a threatened worldview evidences the unity of this oppression when it concludes that arguments for women's rights will lead to arguments for animals' rights. In response to the woman suffrage movement of the nineteenth century one man retorted, "What will they be doing next, educating cows?" It is almost to be expected that the first challenge to Mary Wollstonecraft's A Vindication of the Rights of Woman was entitled A Vindication of the Rights of Brutes. Yet, the parody relied on one of the classic vegetarian texts: Porphyry's On Abstinence from Animal Food. Since the oppression of women and the other animals derives from one hierarchical structure, we can expect that at certain points in our history a few will have challenged the structure in a unified way; that is, we can expect to find the intersection of feminism and vegetarianism, 每当父权制文化经历其对女性的控制，受到选择无肉饮食的威胁时，就存在压迫的迹象。在家庭层面上，正如我们在第1章中所看到的那样，当男人以没有肉为借口对妇女实施暴力时，就可以看出这一点。此外，一种受到威胁的世界观证明了这种压迫的统一性，因为它得出的结论是，对妇女权利的争论将导致对动物权利的争论。在回应19世纪的妇女选举权运动时，一个男人反驳说：“他们接下来会做什么，教育奶牛？几乎可以预料到，对玛丽·沃斯通克拉夫特（Mary Wollstonecraft）的《为妇女权利辩护》的第一个挑战是《为野蛮人的权利辩护》。然而，这种模仿依赖于经典的素食文本之一：斑岩的《禁欲动物性食物》。由于对妇女和其他动物的压迫源于一种等级结构，我们可以预期，在我们历史的某些时刻，少数人会以统一的方式挑战这种结构;也就是说，我们可以期待找到女性主义和素食主义的交集，
the unifying of the arguments of Wollstonecraft and Porphyry. Thus Edith Ward in Shafts argues 沃斯通克拉夫特和斑岩的论点的统一。因此，伊迪丝·沃德（Edith Ward）在《轴》中认为
What, for example, could be more calculated to produce brutal wifebeaters than long practice of savage cruelty towards the other animals? And what, on the other hand, more likely to impress mankind with the necessity of justice for women than the awakening of the idea that justice was the right of even an ox or a sheep? 例如，还有什么比长期对其他动物的野蛮残忍行为更能产生残忍的殴打妻子者呢？另一方面，还有什么比正义是牛或羊的权利的觉醒更能给人类留下深刻印象的呢？
Vegetarianism was one way that many people, especially women, expressed a connection with specific animals-those destined to become meat-by affirming "I care about these creatures. I will not eat them." Vegetarianism was one way to reject a male world that objectified both women and animals; women not only enunciated connections with animals but defined themselves as subjects with the right to act and make ethical decisions, and in doing so defined animals as subjects, not objects. Ethical vegetarianism became a symbolic as well as literal enaction of right relationships with animals. 素食主义是许多人，尤其是女性，通过肯定“我关心这些生物”来表达与特定动物（那些注定要成为肉的动物）的联系的一种方式。我不会吃它们。素食主义是拒绝物化女性和动物的男性世界的一种方式;女性不仅阐明了与动物的联系，而且将自己定义为有权采取行动和做出道德决定的主体，并在此过程中将动物定义为主体，而不是客体。道德素食主义成为与动物建立正确关系的象征和字面意义。
Elemental aspects of feminism and vegetarianism intersect. While vegetarians posit a fall from grace, a Golden Age that was vegetarian, many feminists hearken to a similar time in which women's power was not restricted, a matriarchal period of human existence. When considered as a mythopoesis which motivates feminism, rather than as a historically validated period, its intersection with the Golden Age of vegetarianism is revealing. What, after all, were the great goddesses the great goddesses of? Grains and vegetables possess a long history of woman-association. 女权主义和素食主义的基本方面相交。虽然素食主义者认为这是一个失宠的黄金时代，但许多女权主义者听到了一个类似的时代，在这个时期，女性的权力不受限制，这是人类存在的母权制时期。当被视为激发女权主义的神话，而不是一个经过历史验证的时期时，它与素食主义黄金时代的交集很有启发性。毕竟，伟大的女神是伟大的女神吗？谷物和蔬菜有着悠久的女性联系历史。
Early in the twentieth century, we can find an equation of matriarchal power with vegetarianism and patriarchal power with meat eating, an association that is an intimate part of current feminist mythmaking. In 1903, when Jane Harrison published Prolegomena to the Study of Greek Religion, she offered clues to the association of the worship of goddesses and vegetarianism. In her book we find Pausanias's report on his sacrifice to the goddess Demeter according to local custom: "I sacrificed no victim to the goddess, such being the custom of the people of the country. They bring instead as offerings the fruit of the vine and of other trees they cultivate, and honey-combs and wool." Harrison observes that this "was a service to content even Pythagoras." The ingredients of one of the women's festivals that Harrison describes would almost have satisfied Pythagoras's standards as well: "The materials of the women's feast are interesting. The 在二十世纪初，我们可以找到一个母权制权力与素食主义、父权制权力与吃肉的等式，这种联系是当前女权主义神话形成的一个亲密部分。1903年，当简·哈里森（Jane Harrison）出版《希腊宗教研究》（Prolegomena to the Study of Greek Religion）时，她为女神崇拜和素食主义之间的联系提供了线索。在她的书中，我们发现了保萨尼亚斯关于他根据当地习俗向女神得墨忒耳献祭的报告：“我没有向女神献祭，这是该国人民的习俗。他们反而把葡萄树和他们种植的其他树木的果实、蜂巢和羊毛作为祭品。哈里森观察到，这“甚至对毕达哥拉斯的内容也是一种服务”。哈里森所描述的一个妇女节日的成分也几乎符合毕达哥拉斯的标准：“妇女盛宴的材料很有趣。这
The Sexual Politics of Meat 肉类的性政治
diet prescribed is of cereals and of fish and possibly fowl, but clearly not of flesh. As such it is characteristic of the old Pelasgian population before the coming of the flesh-eating Achaeans." She cannot be unequivocally claimed for the vegetarian side, this is true, but a further reference to Porphyry's On Abstinence from Animal Food, her suggestions of the invasion of flesh-eating male-god worshippers who overcame vegetarian goddess worshippers, may have offered a sense of historical or mythological perspective to feminist vegetarians of the time. Were they picked up on? We know that Harrison influenced Virginia Woolf. Were there others she influenced specifically because of their interest in vegetarianism? Whether or not Harrison was absorbed into feminist-vegetarian thought of her time, she has been assimilated by the current movement. (Recall the discussion of June Brindel's novel Ariadne in chapter 7.) Recent formulators of a matriarchal time period identify it as vegetarian as well. 规定的饮食是谷物和鱼，可能还有家禽，但显然不是肉。因此，这是食肉亚该亚人到来之前的旧佩拉斯吉亚人的特征。 她不能被明确地声称是素食主义者，这是事实，但进一步参考波菲里的《禁欲动物性食物》，她关于食肉男神崇拜者战胜素食女神崇拜者的入侵的建议，可能为当时的女权主义素食者提供了一种历史或神话视角。他们被接走了吗？我们知道哈里森影响了弗吉尼亚·伍尔夫。有没有其他人因为对素食主义的兴趣而受到她的影响？无论哈里森是否被她那个时代的女权主义素食思想所吸引，她都已经被当前的运动所同化。（回想一下琼·布林德尔（June Brindel）的小说《阿里阿德涅》（Ariadne）在第7章中的讨论。最近母系时期的制定者也认为它是素食主义者。
The recent history of feminism and vegetarianism also offers points of intersection. Both experienced a rebirth through books in the years after the French Revolution. Each considers a meeting held in the 1840s as very important: the 1847 Ramsgate meeting at which the term vegetarian was either coined or ratified; the 1848 meeting at Seneca Falls in which American women's rights demands were outlined. According to certain historical analyses, each has been viewed as lapsing into obscurity; feminism after the achievement of suffrage in 1920 , vegetarianism practically from the moment it began as a self-identified movement. 女权主义和素食主义的近代历史也提供了交汇点。在法国大革命后的几年里，两人都通过书籍经历了重生。每个人都认为 1840 年代举行的会议非常重要：1847 年的拉姆斯盖特会议，在会议上创造或批准了素食一词;1848 年在塞内卡瀑布举行的会议概述了美国妇女的权利要求。根据某些历史分析，每一个都被视为默默无闻;1920年获得选举权后的女权主义，素食主义实际上从它开始的那一刻起就是一种自我认同的运动。
Reconstructing feminist-vegetarian history requires heightened attention to meanings hidden within statements about health and diet. For instance, in a book of oral interviews with surviving suffragists, we can discover a statement with clues that point to vegetarianism. Jessie Haver Butler in describing her childhood states: "But my mother was very smart. She had a great big health book with which she was thoroughly familiar. She was also a faddist, so it's natural that I've been somewhat of a faddist all my life. She had all the books of a man named Dr. Jackson, who started a whole new system of eating. Clues that she is describing a vegetarian diet include her reference to the "faddishness" of her mother, as vegetarianism has been saddled with that label. Corroborating this is her reference to "a new system of eating." The final confirmation comes from her invocation of the name of Dr. Jackson. James Caleb Jackson ran a hydropathic health institute in Dansville, New York. 重建女权主义-素食历史需要高度关注隐藏在健康和饮食陈述中的含义。例如，在一本对幸存的女权主义者的口头采访书中，我们可以发现一个带有指向素食主义的线索的声明。杰西·哈弗·巴特勒（Jessie Haver Butler）在描述她的童年时说：“但我的母亲非常聪明。她有一本非常熟悉的健康大书。她也是一个时尚主义者，所以我一生都是一个时尚主义者是很自然的。她有一个名叫杰克逊博士的人的所有书籍，他开创了一个全新的饮食系统。 她描述素食的线索包括她提到她母亲的“时尚”，因为素食主义已经背负着这个标签。她提到的“一种新的饮食系统”证实了这一点。最后的确认来自她对杰克逊博士名字的援引。詹姆斯·卡勒布·杰克逊（James Caleb Jackson）在纽约丹斯维尔（Dansville）经营着一家水疗法健康研究所。
Jackson encouraged meatless diets. Ellen G. White who frequented Jackson's "Home on the Hillside" reported, "Dr. Jackson carries out his 杰克逊鼓励无肉饮食。艾伦·怀特（Ellen G. White）经常光顾杰克逊的《山坡上的家》（Home on the Hillside）报道说：“杰克逊博士执行他的
principles in regard to diet to the letter. He places no butter or salt upon his table, no meat or any kind of grease." Clara Barton's "entire philosophy of living underwent a change in this environment" of Jackson's Home on the Hillside, so much so that she moved to Dansville and adopted vegetarianism. 关于饮食的原则不折不扣。他的桌子上没有黄油或盐，没有肉或任何油脂。 克拉拉·巴顿（Clara Barton）的“整个生活哲学在这种环境中发生了变化”，杰克逊在山坡上的家，以至于她搬到了丹斯维尔并接受了素食主义。
Jackson adhered to Sylvester Graham's principles concerning food. Graham, for instance, recommended that meals be no more frequent than every six hours and never before retiring. At Dansville there were only two meals a day: breakfast at eight and dinner at 2:30. Butler remarked that Jackson "had some strange ideas that didn't fit with farm life very well. One of them was there was to be no supper." Yet Butler's mother followed Jackson's recommendations to the letter, as Butler recalls the situation of the farm workers: "To go without supper until breakfast, from the dinner meal until breakfast, must have been a great strain" 杰克逊坚持西尔维斯特·格雷厄姆（Sylvester Graham）关于食物的原则。例如，格雷厄姆建议吃饭的频率不要超过每六个小时一次，而且在退休前也不要。在丹斯维尔，一天只有两顿饭：八点吃早餐，2：30吃晚餐。巴特勒评论说，杰克逊“有一些奇怪的想法，不太适合农场生活。其中之一就是不能吃晚饭。然而，巴特勒的母亲不折不扣地听从了杰克逊的建议，因为巴特勒回忆起农场工人的处境：“从晚餐到早餐，从晚餐到早餐，一定是一种很大的压力”
Jackson's influence through his popular book, How to Treat the Sick without Medicine, reached all the way to Butler's mother in Colorado. Butler was right when she called it "a great big health book"-it was 537 pages long. A common measure prevails for healing the diseases he discusses in his book whether it be scald head, measles, inflammation of the eyes, insanity, diabetes, or alcoholism: omitting flesh foods. And there in Colorado, on a prairie farm, removed from conventions and the wide circle of support for these reforms in the East, in the midst of feeding the workhands, raising four children and stumping for suffrage, Jessie Haver Butler's mother felt it was important to find the time to learn about Dr. Jackson's ideas, own all of his books, and be so thoroughly familiar with one of them that her daughter knew about its recommendations for proper diet. 杰克逊通过他的畅销书《如何在没有药物的情况下治疗病人》的影响一直延伸到巴特勒在科罗拉多州的母亲。巴特勒称它为“一本伟大的健康大书”是对的——它有 537 页长。他在书中讨论的疾病，无论是烫伤、麻疹、眼睛发炎、精神错乱、糖尿病还是酗酒，都有一种常见的治疗方法：省略肉食。在科罗拉多州的一个草原农场里，杰西·哈弗·巴特勒（Jessie Haver Butler）的母亲在养活工人、抚养四个孩子和争取选举权的过程中，远离了传统和对东部这些改革的广泛支持，她觉得找时间了解杰克逊博士的想法，拥有他所有的书是很重要的。 并且对其中之一非常熟悉，以至于她的女儿知道它对适当饮食的建议。
In fact, it may be because she was stumping for suffrage that she learned of Dr. Jackson. Jackson was a good friend of numerous suffragists. Amelia Bloomer lectured at Dansville. Elizabeth Cady Stanton retreated to Dansville for rest and restoration ; the residents of Dansville raised money for Susan B. Anthony's trial when she was charged with voting illegally in 1872. Jackson faithfully sent messages to suffrage conventions; tribute was paid to him during the memorial services of the 1896 convention. 事实上，可能是因为她为选举权而绊倒，她才知道杰克逊博士。杰克逊是众多女权主义者的好朋友。阿米莉亚·布卢默（Amelia Bloomer）在丹斯维尔（Dansville）讲课。伊丽莎白·卡迪·斯坦顿（Elizabeth Cady Stanton）撤退到丹斯维尔（Dansville）进行休养和恢复 ;丹斯维尔的居民为苏珊·安东尼（Susan B. Anthony）的审判筹集资金，当时她于1872年被指控非法投票。杰克逊忠实地向选举大会发送信息;在1896年公约的追悼会上向他致敬。
Other suffrage workers adopted vegetarianism as well. The obituary of Jessica Henderson, suffragist and vegetarian, can be found in Agnes Ryan's papers. Gloria Steinem describes her vegetarian suffragist grandmother who continued to serve meat to her meat-eating and anti-feminist sons. Socialist Anna Gvinter, imprisoned with other suffragists in 1917, wrote from jail that she did not eat meat. The Canadian suffragists who opened a vegetarian 其他选举权工作者也接受了素食主义。女权主义者和素食主义者杰西卡·亨德森（Jessica Henderson）的讣告可以在艾格尼丝·瑞安（Agnes Ryan）的论文中找到。格洛丽亚·斯泰纳姆（Gloria Steinem）描述了她的素食女权主义者祖母，她继续为她吃肉和反女权主义的儿子提供肉类。 1917年与其他女权主义者一起被监禁的社会主义者安娜·格文特（Anna Gvinter）在狱中写道，她不吃肉。 开设素食主义者的加拿大女权主义者
The Sexual Politics of Meat 肉类的性政治
restaurant in 1910 certainly thought that there would be customers for such a venture. 1910年的餐厅当然认为这样的冒险会有顾客。
The confrontation at the 1907 meeting of the National American Woman Suffrage Association reveals the challenge of reconstructing feministvegetarian history. As I indicated in the last chapter, this confrontation was omitted from the official record, The History of Woman Suffrage, yet it reveals the demand some were making at the time to unify reform issues. During an appeal for funds, Harriet Taylor Upton, the national treasurer, reported that she had been asked to promise not to wear the aigretted hat she had worn during the convention. To which she responded "Nobody who will eat a chicken or a cow or a fish has any right to say a word when anybody else kills a parrot or a fox or a seal. It's just as bad, one way or another, and I guess we have all eaten chickens!" It was at this point that the feminist vegetarian milliner interrupted the meeting, trembling with indignation and anger. "I must protest," she said, "against being included in such a sweeping statement. Nothing would persuade me to eat a chicken, or to connive at the horror of trapping innocent animals for their fur. It causes a thrill of horror to pass through me when I attend a woman's suffrage convention and see women with ghastly trophies of slaughter upon their persons." In her response, she countered the challenge of inconsistency that Upton invoked to deflect criticism. 1907 年美国全国妇女选举权协会会议上的对峙揭示了重建女权主义素食历史的挑战。正如我在上一章中指出的那样，这种对抗在官方记录《妇女选举权的历史》中被省略了，但它揭示了当时一些人对统一改革问题的要求。在一次募捐活动中，国家财政部长哈丽特·泰勒·厄普顿（Harriet Taylor Upton）报告说，她被要求承诺不戴她在大会期间戴的帽子。她回答说：“当别人杀死一只鹦鹉、一只狐狸或一只海豹时，没有人会吃鸡、牛或鱼，没有权利说一句话。不管怎样，情况都一样糟糕，我想我们都吃过鸡！就在这时，女权主义素食主义者打断了会议，因愤慨和愤怒而颤抖。“我必须抗议，”她说，“反对被包括在如此笼统的声明中。没有什么能说服我吃鸡，或者纵容诱捕无辜动物的皮毛的恐怖。当我参加一个妇女选举权大会，看到妇女身上带着可怕的屠杀战利品时，我感到一种恐怖的快感。在她的回应中，她反驳了厄普顿为转移批评而援引的不一致的挑战。
The overlap of feminism and vegetarianism becomes more complex when considering temperance. The Women's Christian Temperance Union Department of Health and Hygiene was headed by Mrs. Ella Kellogg, a vegetarian. Hydropathists such as her husband, Dr. J. Kellogg, and Dr. Jackson held that the stimulating influence of meat contributed to alcoholism. Consequently vegetarianism was needed to cure alcoholism. Jackson exhorted: "I do not believe reformed inebriates, generally, can be kept sober after they are pronounced cured, if they are permitted to eat largely of flesh meats seasoned with the various spices in common use with our people." How did this perspective influence, if it did, the activities of the WCTU? Both Frances Willard, WCTU President, and her successor, Lillian Stevens, were vegetarians. When the World Temperance Organization met in London in 1895, their reception was a vegetarian one organized by the Women's Vegetarian Union. 在考虑节制时，女权主义和素食主义的重叠变得更加复杂。基督教妇女节制联盟卫生和卫生部由素食主义者埃拉·凯洛格夫人领导。她的丈夫 J. Kellogg 博士和杰克逊博士等水疗法学家认为，肉类的刺激作用导致了酗酒。因此，需要素食主义来治疗酗酒。杰克逊劝诫说：“我不相信改革后的醉酒者在被宣布治愈后通常可以保持清醒，如果他们被允许主要吃用我们人民常用的各种香料调味的肉。 这种观点如何影响了世界工会联合会的活动？WCTU主席弗朗西斯·威拉德（Frances Willard）和她的继任者莉莲·史蒂文斯（Lillian Stevens）都是素食主义者。1895年，世界禁酒组织在伦敦开会时，他们的招待会是由妇女素食联盟组织的素食招待会。
What of feminist-vegetarian-lesbian (or homosocial) connections? Historically, homosocial relationships often included vegetarianism. Thus, besides "The Historical Denial of Lesbianism" which Blanche Cook identifies, there is a historical denial of vegetarianism as it was shared 女权主义者-素食者-女同性恋者（或同性恋者）的联系如何？从历史上看，同性恋关系通常包括素食主义。 因此，除了布兰奇·库克（Blanche Cook）所指出的“对女同性恋的历史否定”之外，还有一种对素食主义的历史否定
within lesbian relationships. For instance, Cook notes that Anna Mary Well's Miss Marks and Miss Woolley denies the possibility of sexuality in the lives of these two women who had a forty-seven-year-long relationship. Because of this denial, Wells "inevitably diminishes the quality of their life together." Cook notes in addition, "The entire political dimension of their lives, the nature of their socialism, feminism, and internationalism remains unexplored. Cook falls into the same trap as Wells-failing to recognize the importance and legitimacy of private behavior-because Cook omits vegetarianism in her listing of this couple's interests. When Jeanette Marks returned from Battle Creek sanitarium, operated by John Harvey Kellogg, Miss Woolley "ordered nuts, raisins, and whole-grain cereals from the S. S. Pierce Co. in Boston." 在女同性恋关系中。例如，库克指出，安娜·玛丽·威尔（Anna Mary Well）的《马克斯小姐和伍利小姐》（Miss Marks）和伍利小姐（Miss Woolley）否认了这两位有着长达四十七年恋爱关系的女性生活中发生性行为的可能性。由于这种否认，威尔斯“不可避免地降低了他们共同生活的品质”。库克还指出，“他们生活的整个政治层面，他们的社会主义、女权主义和国际主义的本质仍然没有被探索。 库克和威尔斯陷入了同样的陷阱——没有认识到私人行为的重要性和合法性——因为库克在列出这对夫妇的利益时忽略了素食主义。当珍妮特·马克斯（Jeanette Marks）从约翰·哈维·凯洛格（John Harvey Kellogg）经营的巴特尔克里克疗养院（Battle Creek santarium）回来时，伍利小姐“从波士顿的SS皮尔斯公司（SS Pierce Co.）订购了坚果、葡萄干和全麦谷物”。
Other close female friendships may have included a shared concern for vegetarianism. Mary Walker, feminist, dress reformer, Civil War hero, was a vegetarian. Was her "Adamless Eden," a retreat for women, vegetarian, as most people viewed the original Eden to be? Did feminist lawyer Belva Lockwood, who lived with Mary Walker for a while, try vegetarianism as a result? Did Clara Barton's close friendship with Harriet Austin, a hydropathic doctor and vegetarian at Dr. Jackson's institute influence her decision to live in Dansville and adopt vegetarianism? In 1893 Frances Willard met Lady Somerset, head of the British WCTU, and joined the Fabian Society and the London Vegetarian society. Was vegetarianism a part of her relationship with Lady Somerset, and did the homosocial world of British temperance and feminist workers accentuate vegetarianism in a way that attracted Willard? Were the Grimke sisters able to sustain their vegetarianism because they were two, not one, and had a built-in support of it? 其他亲密的女性友谊可能包括对素食主义的共同关注。玛丽·沃克（Mary Walker），女权主义者，服装改革者，内战英雄，是素食主义者。她的“无亚当伊甸园”，是女性的静修所，素食主义者，就像大多数人认为的原始伊甸园一样吗？与玛丽·沃克（Mary Walker）同居一段时间的女权主义律师贝尔瓦·洛克伍德（Belva Lockwood）是否因此尝试了素食主义？克拉拉·巴顿（Clara Barton）与杰克逊博士研究所（Dr. Jackson's Institute）的水疗法医生兼素食主义者哈丽特·奥斯汀（Harriet Austin）的亲密友谊是否影响了她住在丹斯维尔并接受素食主义的决定？1893年，弗朗西斯·威拉德（Frances Willard）遇到了英国世界工会联合会（WCTU）的负责人萨默塞特夫人（Lady Somerset），并加入了费边社（Fabian Society）和伦敦素食协会（London Vegetarian Society）。素食主义是她与萨默塞特夫人关系的一部分吗，英国节制和女权主义工作者的同性恋世界是否以某种方式强调了素食主义，从而吸引了威拉德？格里姆克姐妹之所以能够维持她们的素食主义，是因为她们是两个人，而不是一个人，并且有内在的支持吗？
If the woman of the past ate a vegetarian meal we need to ask: 如果过去的女人吃了一顿素食，我们需要问：
Where did she eat it? At the vegetarian restaurant run by suffragists at their headquarters in Toronto? The Wheatsheaf or the Orange Grove in London, John Maxwell's in Chicago, or Bernarr Macfadden's Physical Culture and Strength Food Restaurant in New York City? 她在哪里吃的？在多伦多总部由女权主义者经营的素食餐厅？伦敦的 Wheatsheaf 或 Orange Grove、芝加哥的 John Maxwell's 或纽约市的 Bernarr Macfadden 的 Physical Culture and Strength Food Restaurant？
What were her resources? A vegetarian-feminist magazine like Shafts? Membership in the Millennium Guild? The Vegetarian Magazine? Vegetarian cookbooks? Dr. Jackson's great big health book? 她的资源是什么？像 Shafts 这样的素食女权主义杂志？千禧公会会员？素食杂志？素食食谱？杰克逊博士的伟大健康书？
What was her context? Animal rights? A utopian society? 她的背景是什么？动物权利？乌托邦社会？
The WCTU? The time-saving nature of vegetarianism? 世界工会联合会？素食主义的省时性？
The Sexual Politics of Meat 肉类的性政治
Vegetarianism was an integral part of autonomous female identity. It was de facto a rebellion against a dominant culture regardless of whether it was claimed to be a rebellion. But many women did claim its rebellious aspects. Recall that Mary Alden Hopkins, writing in the 1920s, reported that at one point in her life she reacted "against all established institutions, like marriage, spanking, meat diet, prison, war, public schools and our form of government.".23 素食主义是自主女性身份的一个组成部分。事实上，这是对主流文化的反叛，无论它是否被声称是反叛。但许多女性确实声称它有叛逆的一面。回想一下，玛丽·奥尔登·霍普金斯（Mary Alden Hopkins）在1920年代写道，在她生命中的某个时刻，她“反对所有既定的制度，如婚姻，打屁股，肉食，监狱，战争，公立学校和我们的政府形式”。23
The vegetarian quest 素食之旅
May 1, 1922: 1922年5月1日：
Should like to talk diet with you both—but I hereby warn you-that all vegetarians but me place vegetarian diet all out of proportion-(it is of life's aims-meat is of mistakes-no causes operating on the human frame but diet.) I deny the "foul aspersion." There are some causes in the universe beside meat and vegetarianism. 我想和你们俩谈谈饮食——但我在此警告你们——除了我之外，所有素食者都把素食放在不成比例的地方——（这是 生活的目标——肉是错误的 ——除了饮食之外，没有对人体框架起作用的原因。我否认“污秽的诽谤”。除了肉类和素食主义之外，宇宙中还有一些原因。
December 31, 1936: 1936年12月31日：
But as to propaganda and agitation-I always choose feminism first. I'd like a chance to argue with you on that point. 但至于宣传和鼓动——我总是首先选择女权主义。我想有机会在这一点上与你争论。
February 5, 1941: 1941 年 2 月 5 日：
But beware of the almost universal bigotry of vegetarians that meat is the biggest or only devil- 但要注意素食者几乎普遍的偏见，即肉类是最大的或唯一的魔鬼——
-Alice Park, feminist, pacifist, vegetarian, author of "The Circle of Women's Enfranchisement" -爱丽丝·帕克（Alice Park），女权主义者，和平主义者，素食主义者，《妇女权利圈》的作者
in The Vegetarian Magazine, letters to Agnes Ryan and Henry Bailey Stevens 在《素食杂志》中，写给艾格尼丝·瑞安和亨利·贝利·史蒂文斯 的信
Carol Christ in Diving Deep and Surfacing describes a typology for women's spiritual quest. In adopting vegetarianism, certain patterns I call "the vegetarian quest" are evident. It consists of three parts: an awakening in which the revelation of the nothingness of meat occurs, naming the relationships one sees with animals, and rebuking a meat-eating world. 卡罗尔·基督（Carol Christ）在《潜入深处和浮出水面》中描述了女性精神追求的类型。 在接受素食主义时，某些模式我称之为“素食追求”是显而易见的。它由三个部分组成：觉醒，其中揭示了肉的虚无，命名了人们所看到的与动物的关系，并斥责了一个吃肉的世界。
The first step in the vegetarian quest is experiencing the revelation of the nothingness of meat as an item of food. The nothingness of meat arises because one sees that it came from something, or rather someone, and it has been made into no-thing, no-body. The revelation involves recognizing 素食探索的第一步是体验肉作为食物的虚无的启示。肉的虚无之所以出现，是因为人们看到它来自某物，或者更确切地说是某人，它已经变成了无物，无体。启示涉及认识
the structure of the absent referent. The revelation can also be catalyzed when meat has been divested of any positive qualities with which it is usually associated. After the awakening to meat's nothingness one sees that its sumptuousness derives from the disguises of sauces, gravies, marinades, and cooking, that its protein offerings are not unique nor irreplaceable. In experiencing the nothingness of meat, one realizes that one is not eating food but dead bodies. Thus, George Sand stopped eating red meat for two weeks after a grisly battle left human corpses rotting within view of her window. Many writers describe an epiphanal experience that locks them into movement away from meat. It is a moment of realization in which they say, "What am I doing eating meat?" Barbara Cook ascribes her "awakening to love" and animal rights activism to a time when she held a small calf in her arms, who "seemed the symbol of every new creature ever brought into the world." But she learned that this symbol often became veal. Thus, the nothingness of meat was revealed to her: "For months afterward I cried when I thought of the calf. I cried when I saw milk-fed veal on a menu. The piece of pale flesh wrapped neatly in cellophane in the supermarket would never again be faceless masses." 缺席所指的结构。当肉类被剥夺了通常与之相关的任何积极品质时，这种启示也可以被催化。在意识到肉的虚无之后，人们会发现它的丰盛源于酱汁、肉汁、腌泡汁和烹饪的伪装，它的蛋白质产品并不独特或不可替代。在体验肉的虚无时，人们意识到自己吃的不是食物，而是尸体。因此，乔治·桑在一场可怕的战斗中让人类尸体在她的窗户范围内腐烂后，停止吃红肉两周。 许多作家描述了一种顿悟的经历，这种经历将他们锁定在远离肉类的运动中。这是一个意识到的时刻，他们说，“我吃肉在做什么？芭芭拉·库克（Barbara Cook）将她的“爱的觉醒”和动物权利活动归因于她怀里抱着一只小牛犊的那段时间，小牛犊“似乎是有史以来被带到世界上的每一个新生物的象征”。但她了解到，这个符号经常变成小牛肉。因此，肉的虚无向她显露出来：“几个月后，当我想到小牛时，我就哭了。当我在菜单上看到牛奶喂养的小牛肉时，我哭了。超市里用玻璃纸整齐地包裹着的那块苍白的肉，再也不会是没有面孔的团块了。
Agnes Ryan's unpublished autobiography discusses her vegetarianism in a chapter called "I Meet a New Force." Her recollections of this event provide an excellent case study for describing the revelation of the nothingness of meat. When she began to prepare some meat, she realized that it was rotten. 艾格尼丝·瑞安（Agnes Ryan）未出版的自传在名为“我遇到新力量”的一章中讨论了她的素食主义。她对这一事件的回忆为描述肉的虚无的启示提供了一个很好的案例研究。当她开始准备一些肉时，她意识到它已经腐烂了。
The chops were spoiled. They had been frozen. The warmth of the room was thawing them out. I was horrified. It was a long time since I had known that smell. A terrible and devastating flood of thoughts began to pour in on me. Something true in my life was fighting for release. It is amazing what a lifetime can race through the mind in a half minute. 排骨被宠坏了。他们被冻住了。房间的温暖正在解冻他们。我吓坏了。我已经很久没有知道这种气味了。一股可怕而毁灭性的思想洪流开始涌向我。在我的生命中，有一件真实的事情是为释放而战。令人惊讶的是，一生可以在半分钟内在脑海中飞驰。
Memories, reactions, revulsions, reflections are triggered by the putrid meat: "Had I ever in my life been able to eat meat at all if I allowed myself to think of the living creature which had been deprived of life?" 记忆、反应、厌恶、反思都是由腐烂的肉引发的：“如果我允许自己想到被剥夺生命的生物，我这辈子还能吃肉吗？
She considers meat from the view of a New Woman who has bifurcated the world at large: "I knew that men were not supposed to mind killing. Weren't men usually the butchers, the soldiers, the hangmen?" She confides to her husband, "I had never been able to swallow a bite of meat or fish in all my life-if I remembered where the stuff came from, how it came! I told 她从一个将整个世界一分为二的新女性的角度来看待肉类：“我知道男人不应该介意杀戮。男人通常不是屠夫、士兵、刽子手吗？她向丈夫吐露心声，“我这辈子都没能吞下一口肉或鱼——如果我记得这些东西是从哪里来的，它是怎么来的！我告诉
The Sexual Politics of Meat 肉类的性政治
him of the violence, the horror, the degradation that flesh-eating involves." Ryan reports that she had never heard of vegetarians, but, "I thought of all the girls and women who loathed the handling of meat as I had done, and who saw no way out, believing that flesh food was necessary for bodily health and strength." Then she hears the president of the Millennium Guild, Emarel Freshel, speak out against meat eating and her reaction is given a new context: "Here was a new type of woman: here was a new spiritual force at work in the universe. . . . She clearly stressed the idea that wars will never be overcome until the belief that it is justifiable to take life, to kill-when expedient,-is eradicated from human consciousness." According to Ryan's reconstruction of this event, the revelation of meat eating provides a context for considering the gender role expectations in Western culture. Through exposure to a female role model, Freshel, she finds a context for interpreting the nothingness of meat in a warring world. Her revelation was undergirded by connections between feminism, vegetarianism, and pacifism. 他讲述了吃肉所涉及的暴力、恐怖和堕落。瑞安报告说，她从未听说过素食者，但是，“我想到了所有像我一样讨厌处理肉类的女孩和妇女，她们看不到出路，认为肉食是身体健康和力量的必要条件。然后，她听到千禧年公会会长埃玛尔·弗莱斯特尔（Emarel Freshel）大声疾呼反对吃肉，她的反应被赋予了新的背景：“这是一种新型的女人：这是一种新的精神力量在宇宙中起作用。她明确强调，战争永远不会被战胜，除非从人类意识中根除夺取生命、杀戮（在权宜之计）是合理的信念之前。根据瑞安对这一事件的重建，吃肉的启示为思考西方文化中的性别角色期望提供了一个背景。通过接触女性榜样 Freshel，她找到了解释交战世界中肉的虚无的背景。她的启示得到了女权主义、素食主义和和平主义之间的联系的支持。
Ryan's story of this event conflicts with that of her husband's, Henry Bailey Stevens. Stevens states that he was skeptical of vegetarianism at first; Ryan portrays him as being receptive to the idea. Stevens says that they had purchased fresh meat; Ryan says they were frozen. Ryan describes her meeting with Freshel as coincidental and endows it with providential meaning, "What power it was that brought me as by accident to the meeting of the Millennium Guild the very week of our awakening I do not know." But Stevens quotes Ryan as saying, "I've just learned there's a woman giving lectures on vegetarianism.".29 Because Ryan syncretizes her most relevant positions against meat into this event, am not convinced that the sequence and intensity of her reactions are as she reported. However, in her eyes, this moment was of such consequence that reflecting back on it she saw within it the originating point for all the major positions she held for the next forty years. That she placed them at the point in her life when she became a vegetarian confirms the revelatory experience of the nothingness of meat. 瑞恩关于这一事件的故事与她丈夫亨利·贝利·史蒂文斯的故事相冲突。史蒂文斯说，他起初对素食主义持怀疑态度。瑞安将他描绘成接受这个想法的人。史蒂文斯说他们买了新鲜的肉;瑞安说他们被冻僵了。瑞恩将她与弗莱特尔的相遇描述为巧合，并赋予了它天意，“在我们觉醒的那一周，是什么力量让我偶然地参加了千年公会的会议，我不知道。但史蒂文斯引用瑞安的话说，“我刚刚听说有一位女士在讲素食主义。29 因为瑞安把她最反对肉的立场融入到这个事件中， 我不相信她的反应的顺序和强度正如她所报告的那样。然而，在她眼中，这一刻是如此重要，以至于回想起来，她看到了她在接下来的四十年里担任的所有主要职位的起点。当她成为素食主义者时，她把它们放在她生命中的某个时刻，这证实了肉虚无的启示性体验。
Experiencing the nothingness of meat can amount to a conversion experience, a turning away from meat eating accompanied by active proselytizing. The zealous loyalty to vegetarianism that characterizes many converts concerned feminist-vegetarian Alice Park, as we see in the epigraphs to this section. Vegetarianism, she argued to Ryan and Stevens, has a context, a context of feminism. 体验肉的虚无可能相当于一种皈依体验，一种远离肉食的转身，伴随着积极的传教。许多皈依者对素食主义的热忱忠诚与女权主义素食主义者爱丽丝·帕克（Alice Park）有关，正如我们在本节的题词中看到的那样。她向瑞安和史蒂文斯争辩说，素食主义有一个背景，一个女权主义的背景。
The revelation of the nothingness of meat may be less dramatic or less elaborately reconstructed as that which we have examined in depth. Yet whatever its trigger-and there are endless catalysts, such as association 肉的虚无的启示可能不像我们深入研究的那样戏剧化或不那么精心重建。然而，无论它是什么触发因素，都有无穷无尽的催化剂，例如关联
with an animal who was then butchered, a recall of the eyes of an animal, connecting meat with human corpses, seeing a slaughterhouse, reading another's views-it brings about a detachment from the desire to eat meat. 与随后被屠宰的动物，对动物眼睛的回忆，将肉与人类尸体联系起来，看到屠宰场，阅读他人的观点——它带来了对吃肉的欲望的超脱。
Experiencing the nothingness of meat does not automatically result in vegetarianism: it requires a context and an interpretation. Thus, the second step in the vegetarian quest is naming the relationships. These relationships include: the connection between meat on the table and a living animal; between ourselves and the other animals; between our ethics and our diet; and the recognition of the needless violence of meat eating. The interpretation moves from the nothingness of meat to the conviction that killing animals is wrong. It may include the realization of a continuity between war and meat eating within a patriarchal world as Freshel showed Ryan. Revulsion toward human corpses can erupt into refusal of animal corpses, as happened with George Sand. Identifying women's fate with that of animals appears in the naming stage as well. Women identify their own nothingness with that of the nothingness of animals when they talk of being treated like pieces of meat. As we saw in chapter 7, when Marge Piercy describes an epiphanal moment in the life of Beth in her novel Small Changes, she links the doubleedged nothingness. Beth was a "trapped animal eating a dead animal." It would be illuminating to know how many women became vegetarians because of the analogies they perceived between the treatment of animals and the treatment of women under patriarchy. 体验肉的虚无并不会自动导致素食主义：它需要背景和解释。因此，素食追求的第二步是命名关系。这些关系包括：餐桌上的肉与活体动物之间的联系;我们和其他动物之间;在我们的道德和饮食之间;以及承认吃肉的无谓暴力。这种解释从肉的虚无转向了杀死动物是错误的信念。它可能包括在父权制世界中实现战争和吃肉之间的连续性，正如 Freshel 向 Ryan 展示的那样。对人类尸体的厌恶可能会爆发为对动物尸体的拒绝，就像乔治·桑（George Sand）一样。将女性的命运与动物的命运联系起来也出现在命名阶段。当女性谈到被当作肉块对待时，她们将自己的虚无与动物的虚无相提并论。正如我们在第7章中看到的，当玛吉·皮尔西（Marge Piercy）在她的小说《小变化》（Small Changes）中描述贝丝生活中的顿悟时刻时，她将双刃剑的虚无联系起来。贝丝是一只“被困住的动物吃死动物”。 知道有多少妇女成为素食者是很有启发性的，因为她们认为对待动物和父权制下对待妇女的待遇之间存在类比。
One aspect of naming the relationships is reclaiming appropriate words for meat, words which do not rely on euphemisms, distortions, mis-naming. By re-naming words about meat, vegetarians re-define meat and offer a vision of how human beings should see themselves in relationship to animals. 命名关系的一个方面是收回适当的肉类词语，这些词语不依赖于委婉语、歪曲、错误命名。通过重新命名有关肉类的词语，素食者重新定义了肉类，并提供了人类应该如何看待自己与动物关系的愿景。
The vegetarian quest often becomes more intense over time. In 1905 May Wright Sewall wrote: "I grow to be a more and more enthusiastic vegetarian all the time. As one of the participants on the Ford Peace Ship a decade later, her enthusiasm was not limited solely to vegetarianism. Henry Bailey Stevens's vegetarian conversion prompted a book, which thirty years later named relationships, those of vegetarianism, goddess worship, and pacifism, The Recovery of Culture. 随着时间的流逝，素食主义者的追求往往会变得更加强烈。1905年，梅·赖特·塞沃尔（May Wright Sewall）写道：“我一直在成长为一个越来越热情的素食主义者。 十年后，作为福特和平号的参与者之一，她的热情不仅限于素食主义。亨利·贝利·史蒂文斯（Henry Bailey Stevens）的素食皈依促使他写了一本书，该书在三十年后将素食主义、女神崇拜和和平主义的关系命名为《文化的复兴》。
Rebuking a meat-eating world is the final stage in the vegetarian quest. By its enaction vegetarianism rebukes a meat-eating society because it proves that an alternative to meat eating exists and that it works. In the Western world, vegetarians in great numbers are living free of heart attacks, hypertension, and cancer. The practice of vegetarianism seems to confirm the claims of a vegetarian body. But many vegetarians do not rest with the 斥责一个吃肉的世界是素食探索的最后阶段。素食主义通过它的颁布谴责了一个吃肉的社会，因为它证明了肉食的替代品是存在的，而且它是有效的。在西方世界，大量的素食者没有心脏病发作、高血压和癌症。素食主义的实践似乎证实了素食身体的主张。但许多素食者并不满足于
The Sexual Politics of Meat 肉类的性政治
proof of the healthfulness of the vegetarian body. They seek to change the meat-eating world. Thus, though Gloria Steinem tells of her vegetarian feminist grandmother who served meat to her family, individual vegetarians often sought to alter meat-eating habits. We learn of vegetarian, pacifist, and feminist Charlotte Despard who did not serve meat meals to the poor. Agnes Ryan planned a "Vegetarian Pocket Monthly," a small, easy-to-carry manual, which would provide interested people with hints and thoughts on vegetarianism. 素食身体健康的证明。他们试图改变肉食世界。因此，尽管格洛丽亚·斯泰纳姆（Gloria Steinem）讲述了她的素食女权主义祖母为她的家人提供肉类，但个别素食者经常试图改变吃肉的习惯。我们了解到素食主义者、和平主义者和女权主义者夏洛特·德斯帕德（Charlotte Despard）不为穷人提供肉食。艾格尼丝·瑞安（Agnes Ryan）计划出版一本“素食袖珍月刊”（Vegetarian Pocket Monthly），这是一本易于携带的小型手册，将为感兴趣的人提供有关素食主义的提示和想法。
Vegetarianism does more than rebuke a meat-eating society; it rebukes a patriarchal society, since as we have seen meat eating is associated with male power. Colonialist British (male) Beefeaters are not viewed positively if you do not approve of eating beef, male control, or colonialism. Indeed, male dominance hedges no words in exclaiming against vegetarianism because of a suspected anti-male bias. In seeing the nothingness of meat, we strip it of its phallocentric meaning, and deny it any symbolic, patriarchal meaning that requires an absent referent. Stevens's The Recovery of Culture simultaneously rebuked male dominance and meat eating. 素食主义不仅仅是斥责一个吃肉的社会;它谴责父权制社会，因为正如我们所看到的，吃肉与男性权力有关。如果您不赞成吃牛肉、男性控制或殖民主义，殖民主义英国（男性）Beefeaters 就不会被积极看待。事实上，男性的主导地位并没有因为怀疑是反男性偏见而对素食主义的大声疾呼。在看到肉的虚无时，我们剥夺了它以为中心的意义，并否认它有任何象征性的、父权制的意义，需要一个缺席的指涉。史蒂文斯（Stevens）的《文化的复兴》（The Recovery of Culture）同时斥责了男性的主导地位和吃肉。
The results of rebuking a meat-eating patriarchal world should not be minimized simply because of its perceived personal nature. Meat boycotts after World War II and in the 1970s were accomplished by individuals doing something together. In agreeing on what they would not purchase at grocery stores they forced the reduction of animals slaughtered for food. Though they were not motivated by ethical vegetarianism but by an attempt to gain consumer control, the effect they had was the same as if everyone became a vegetarian and individually acted according to that position. Indeed, it is of interest that women were more likely to observe the boycott than their husbands were. 斥责一个吃肉的父权制世界的结果不应该仅仅因为它被认为是个人性质而最小化。二战后和 1970 年代的肉类抵制是由个人一起做某事完成的。在同意他们不会在杂货店购买的东西时，他们迫使减少被屠宰的动物作为食物。虽然他们的动机不是出于道德素食主义，而是出于试图获得消费者的控制权，但他们的效果是一样的，就好像每个人都成为素食主义者并按照这种立场行事一样。事实上，令人感兴趣的是，妇女比她们的丈夫更有可能遵守抵制。
Acknowledging the existence of the vegetarian quest helps place individual women's actions within a context that can make sense of their decisions. From this context sensitive readings of novels and women's lives arise. The model of the vegetarian quest provides opportunities for interpretation rather than distortion. 承认素食追求的存在有助于将女性个体的行为置于一个可以理解她们的决定的背景下。从这种背景下，对小说和女性生活的敏感解读产生了。素食探索的模式提供了解释的机会，而不是歪曲。
Vegetarian meaning and literary criticism 素食的意义和文学批评
May the fairies be vegetarian! 愿仙女们成为素食主义者！
-Judy Grahn, The Queen of Swords ——朱迪·格拉恩（Judy Grahn），《剑之女王》（The Queen of Swords ）
What does contemporary women's fiction make of meat eating? There are times when the normative objectification of animals as edible bodies is displaced, eroded, disturbed, times when the texts of meat are overcome by feminist texts. 当代女性小说对吃肉有什么看法？有时，动物作为可食用身体的规范性物化被取代、侵蚀、扰乱，肉类文本被女权主义文本所克服。
Vegetarianism is an act of the imagination. It reflects an ability to imagine alternatives to the texts of meat. Literary critics need to be alert to the ways in which vegetarianism appears in women's novels. As identified in chapter 5, vegetarianism appears in fiction through allusion to previous vegetarian words; in characters in novels who recall historic vegetarians; through direct quotations from earlier vegetarian texts; and through language that identifies the functioning of the structure of the absent referent. When Barbara Christian tells us that Alice Walker's novel Meridian echoes the title of "Jean Toomer's prophetic poem about America, The Blue Meridian," we may be led to ask, is the vegetarianism of Meridian's best friend in the novel an echo of Jean Toomer's vegetarianism? 素食主义是一种想象力的行为。它反映了一种想象肉类文本替代品的能力。文学评论家需要警惕素食主义在女性小说中的出现方式。正如第 5 章所指出的，素食主义通过暗指以前的素食词出现在小说中;在小说中回忆起历史上素食者的人物;通过直接引用早期的素食文本;并通过识别缺席参照物结构功能的语言。当芭芭拉·克里斯蒂安（Barbara Christian）告诉我们，爱丽丝·沃克（Alice Walker）的小说《子午线》（Meridian）与“让·图默（Jean Toomer）关于美国的预言诗《蓝色子午线》（The Blue Meridian）”的标题相呼应时，我们可能会问，小说中梅里迪恩最好的朋友的素食主义是否与让·图默（Jean Toomer）的素食主义相呼应？
We can find in women's writings descriptions of the vegetarian quest, meat as trope of women's oppression, and the figuring of women's autonomy through their adoption of vegetarianism. The implications of the inconsistencies of Pamela Smith in Ann Beattie's Chilly Scenes of Winter may be explained by the connection between autonomous female activity and vegetarianism. Pamela is a vegetarian who eats chicken, a lesbian who sleeps with men. Does the former activity figure the loss of autonomy accomplished by the latter?35 我们可以在女性的著作中找到对素食追求的描述，肉类作为女性压迫的比喻，以及通过采用素食主义来塑造女性的自主权。帕梅拉·史密斯（Pamela Smith）在安·比蒂（Ann Beattie）的《冬天的寒冷场景》（Chilly Scenes of Winter）中前后矛盾的含义可以用自主女性活动与素食主义之间的联系来解释。帕梅拉是一个吃鸡肉的素食主义者，一个和男人睡觉的女同性恋者。前者是否意味着后者丧失了自主权？35
In feminist writings, vegetarian issues can be found at the intersection of politics and spirituality; in fiction, this intersection is expressed through the politics of mythmaking. Many examples of women's fiction which figure vegetarian issues do so in the context of new mythmaking. In the process of creating ourselves anew within a meaningful cosmology that reflects feminist values, vegetarianism appears. Thus, we see that those who control the stories, control memory and the future. This is an aspect of Aileen Tourette's Cry Wolf. In the stories her narrator tells, feminist political consciousness incorporates animals and connections with the nonhuman world. Relationship with animals is embedded within a larger radical vision that examines women and the feminine look, God the Father, and antinuclear activity. 在女权主义著作中，素食问题可以在政治和灵性的交叉点上找到;在小说中，这种交集是通过神话制造的政治来表达的。许多描写素食问题的女性小说都是在新神话的背景下进行的。在反映女权主义价值观的有意义的宇宙观中重新创造自己的过程中，素食主义出现了。因此，我们看到那些控制故事的人，控制了记忆和未来。这是艾琳·图雷特（Aileen Tourette）的《哭泣的狼》的一个方面。 在她的叙述者讲述的故事中，女权主义政治意识融合了动物以及与非人类世界的联系。与动物的关系被嵌入到一个更大的激进视野中，该视野审视了女性和女性的外表、父神和反核活动。
Feminist mythmaking that includes vegetarianism can be found as well in Judy Grahn's The Queen of Swords, which features vegetarian fairies who reclaim the "beaten flesh" of Inanna, who had been beaten into a piece of meat. When writers call attention to story telling they indicate that 朱迪·格拉恩（Judy Grahn）的《剑后》（The Queen of Swords）中也可以找到包括素食主义在内的女权主义神话，该书以素食仙女为主角，她们夺回了被打成肉块的伊南娜的“被殴打的肉体”。当作家呼吁人们注意讲故事时，他们表明
The Sexual Politics of Meat 肉类的性政治
mythmaking is a shared process in which the reader engages too. They offer a process of liberation for the readers from the grip of authoritarian authors as well as from the texts of meat. 神话创作是一个共享的过程，读者也参与其中。它们为读者提供了一个从专制作家的控制以及肉文本中解放出来的过程。
Jeanette Winterson's Oranges Are Not the Only Fruit reveals the necessity of mythmaking in expressing the painful Bildungsroman of a young woman whose call to be an Evangelical preacher is cut short by the discovery of her lesbianism. The spiritual and psychic turmoil that erupts as she is banished from her home and her church is traced through a mythology of the power of a wizard. A wanderer who is vegetarian must disentangle herself from the hold the wizard has upon her. The wizard's power is demonstrated by his familiarity with one of her favorite meals: aduki bean stew. The autonomy that is declared by her vegetarianism is threatened by the wizard's claim to vegetarianism as well. In the parallel stories of her banishment from the church and the myth that tells of the control of the wizard, the hero must decide between allegiance, tradition, and meaning on the one hand, and maintaining the integrity of her own being on the other. 珍妮特·温特森（Jeanette Winterson）的《橘子不是唯一的水果》（Oranges Are Not the Only Fruit）揭示了神话创作的必要性，以表达一位年轻女子痛苦的Bildungsroman，她成为福音派传教士的呼召因发现她的女同性恋身份而中断。当她被驱逐出家门和教堂时爆发的精神和心理动荡是通过巫师力量的神话来追溯的。一个素食的流浪者必须摆脱巫师对她的束缚。巫师的力量体现在他熟悉她最喜欢的一餐：阿杜基豆炖菜。她的素食主义所宣告的自主权也受到巫师对素食主义的主张的威胁。在她被驱逐出教堂的平行故事和讲述巫师控制的神话中，英雄必须在忠诚、传统和意义与保持自己存在的完整性之间做出决定。
Alice Thomas Ellis's The Birds of the Air features the role of mythmaking in providing meaning to loss and resurrection. Mary is a woman mourning the death of her son Robin. She is at her mother's home for Christmas. She imagines the story of an ancient feast that featured the reanimation of dead birds. The centerpiece for the ancient feast was a swan; within the swan "were concealed other birds, each containing one smaller. And at the very centre of all, where once had been the swan's liver, was a wren's egg, boiled." Just as the master of the feast raised his knife to begin carving, the feast is interrupted by the appearance of a bedraggled stranger. One person assumes he is a holy person who lives "on nuts and berries and the roots that only such people know of." She asks him to tell a story but he decides to show them a story instead. The wren's egg rolls out of the swan, cracks open, and from it staggers a wren chick. The swan heaves and out came "a scorched, plucked, mutilated, part-melted coot." The sauce is restored to the cows from whom it had been taken, they "lowed with astonishment as their udders filled instantly with warm milk faintly onion-flavoured." All foods were restored to their natural state: almonds to almond trees; onions entombed in the earth; currants returned to grapes; honey back to the comb; flour to wheat. Birds wandered forth from the belly of the swan: a pigeon, a hen, a duck, a heron, a widgeon, a bustard, a crane. Finally, the swan discards the trappings of quince, gingerbread, and thyme and rises to the rafters. Mary is called back from her "day-dreaming," as her mother refers to it, by the smell of burnt flesh. "'Something's caught,' she said, wishing the turkey could 爱丽丝·托马斯·埃利斯（Alice Thomas Ellis）的《空中之鸟》（The Birds of the Air）讲述了神话在为失去和复活提供意义方面的作用。玛丽是一个哀悼儿子罗宾去世的女人。她在母亲家过圣诞节。她想象着一个古老的盛宴的故事，这个盛宴以死鸟复活为特色。古代盛宴的核心是一只天鹅;在天鹅中“隐藏着其他鸟类，每只都包含一只较小的鸟类。在一切的中心，曾经是天鹅的肝脏的地方，是一个煮熟的鹪鹩蛋。就在宴会的主人举起刀开始雕刻时，宴会被一个衣衫褴褛的陌生人的出现打断了。一个人认为他是一个圣洁的人，他“以坚果、浆果和只有这些人知道的根为生”。她要求他讲一个故事，但他决定给他们讲一个故事。鹪鹩的蛋从天鹅身上滚出来，裂开，从里面踉踉跄跄地踉踉跄跄地出来一只鹪鹩雏鸟。天鹅起伏不定，出来了“一只烧焦的、被拔毛的、残缺的、部分融化的鸡”。酱汁被恢复到从奶牛身上拿走的奶牛身上，它们“惊讶地低下了头，因为它们的乳房立即充满了淡淡洋葱味的温牛奶。所有食物都恢复到自然状态：杏仁到杏仁树;埋在土里的洋葱;醋栗回归葡萄;蜂蜜回到梳子上;面粉到小麦。鸟儿从天鹅的肚子里飞出来：鸽子、母鸡、鸭子、苍鹭、鸨、鸨、鹤。最后，天鹅丢弃了木瓜、姜饼和百里香的装饰，上升到椽子上。玛丽从她的“白日梦”中被召唤回来，正如她母亲所说的那样，被烧焦的肉的气味所召唤。“'有东西被抓住了，'她说，希望火鸡能
unlatch the oven door, free itself like four-and-twenty blackbirds, rise like the phoenix and go and gobble in the garden, leaving the flesh-eaters to drink snow and eat chrysanthemums." But she cannot because the birds of the air are all dead: the Christmas turkey, the swan, the son, Robin. 打开烤箱的门闩， 像四二十只黑鸟一样自由自在，像凤凰一样升起，在花园里狼吞虎咽，让食肉者喝雪吃菊花。但她不能，因为空中的鸟儿都死了：圣诞火鸡、天鹅、儿子、知更鸟。
In this mythmaking, the function of the absent referent is clarified through the idea of reanimated birds; birds who escape the fate of being meat. A bird's body is less transformed by meat eating than that of cows or pigs or lambs. As one Pythagorean commented in 1825: 在这个神话中，通过复活的鸟类的想法阐明了缺席所指的功能;逃脱肉食命运的鸟儿。与牛、猪或羔羊相比，吃肉对鸟的身体的影响要小。正如一位毕达哥拉斯主义者在1825年评论的那样：
in a bird... you have the perfect frame before you that once contained a breathing life,-the wings with which it [sic] used to fly, the legs for hopping or perching on a tree, and the parts for eating and singing with-the head and the bill. Therefore, in eating a bird, you have the image before you of a once-living creature, and know that you are destroying it, with its functions. 在一只鸟...你面前有一个完美的框架，它曾经包含着一个呼吸的生命，它曾经用翅膀飞翔，在树上跳跃或栖息的腿，以及用头和喙吃饭和唱歌的部分。因此，在吃一只鸟时，你面前有一个曾经活着的生物的形象，并且知道你正在摧毁它，以及它的功能。
The resemblance between the live and dead bird challenges the structure of the absent referent because the living bird's body continues to be a referent even in death. It is not absent until consumed. As a result, one aspect of contemporary women's fiction is the image of the dead bird. 活鸟和死鸟之间的相似性挑战了缺席指称的结构，因为活鸟的身体即使在死亡中仍然是参照物。在食用之前它不会缺席。因此，当代女性小说的一个方面是死鸟的形象。
If the vegetarian quest identifies the nothingness of meat, in feminist novels the image of dead birds reveals the some-oneness of living beings. Signs of revelation of the connectedness of life, especially the role of birds in triggering the recognition, can be found in the writings of many women. Recall the numerous instances in which the issue of consumption or killing of birds has recurred in this book: the literal chickenmeat in the movie The Birds; the two-year-old who asks her philosopher father why they are eating a turkey, who surely wanted to live; the uneaten pheasant, dead of a heart attack; the confrontation at the National American Woman Suffrage Association in 1907 over aigretted hats and eating chicken; the hundreds of birds killed in The Shooting Party. With these examples in mind, let us consider first a few historic writings that establish some of the issues that appear when we confront the image of dead birds. The presence of birds, especially chickens, clarifies the functioning of the absent referent in erasing animals' lives. 如果说素食主义的追求确定了肉的虚无，那么在女权主义小说中，死鸟的形象揭示了生物的某种统一性。在许多女性的著作中可以找到揭示生命联系的迹象，尤其是鸟类在触发识别中的作用。回想一下本书中反复出现的食用或杀死鸟类问题的许多例子：电影《鸟》中的鸡肉;两岁的孩子问她的哲学家父亲为什么他们要吃火鸡，他肯定想活下去;未被吃掉的野鸡，死于心脏病发作;1907 年美国全国妇女选举权协会 （National American Woman Suffrage Association） 因戴帽子和吃鸡肉而发生的对峙;在射击派对中丧生的数百只鸟。考虑到这些例子，让我们首先考虑一些历史著作，这些著作确立了当我们面对死鸟的形象时出现的一些问题。鸟类，尤其是鸡的存在，澄清了缺席参照物在抹去动物生命方面的功能。
Mary Church Terrell, one of the founders of the National Association for the Advancement of Colored People, suffragist, and author of A Colored Woman in a White World, had to abandon an attempt to raise chickens because she could not contemplate the idea of eating them. She sold them 玛丽·丘奇·特雷尔（Mary Church Terrell）是全国有色人种促进协会（National Association for the Advancement of Colored People）的创始人之一，女权主义者，也是《白人世界中的有色人种女人》（A Colored Woman in a White World）的作者，她不得不放弃养鸡的尝试，因为她无法考虑吃鸡的想法。她把它们卖掉了
The Sexual Politics of Meat 肉类的性政治
instead, and recalled that day: "While I was catching them and tying their feet I was weeping inwardly. They are my feathered children. I raised them. Beth Brant recalls her grandfather, who upon deciding to raise chickens for eggs and poultry gave them Mohawk names such as Atyo, which means brother-in-law. "But when it came time to kill the first hen, Grandpa couldn't do it. Said it was killing one of the family. And didn't Atyo look at him with those eyes, just like brother-in-law, and beg not to have its [sic] head chopped off?"41 相反，他回忆起那天：“当我抓住他们并绑住他们的脚时，我在内心哭泣。他们是我的羽毛孩子。我养育了他们。 贝丝·布兰特（Beth Brant）回忆起她的祖父，他在决定养鸡以获取鸡蛋和家禽时，给它们起了莫霍克名字，例如Atyo，意思是姐夫。“但是到了杀死第一只母鸡的时候，爷爷做不到。说它正在杀死一个家庭。阿娥不是用那双眼睛看着他，就像姐夫一样，乞求不要砍掉它的头吗？41
Because of her closeness to peacocks, Flannery O'Connor encountered the meaning of the absent referent in dreams about them. "Lately I have had a recurrent dream," she wrote. "I am five years old and a peacock. A photographer has been sent from New York and a long table is laid in celebration. The meal is to be an exceptional one: myself. I scream 'Help! Help!' and awaken. 由于她与孔雀的亲密关系，弗兰纳里·奥康纳（Flannery O'Connor）在梦中遇到了关于孔雀的缺席指涉物的含义。“最近我经常做一个梦，”她写道。“我今年五岁，是一只孔雀。一位摄影师从纽约派来了，并摆放了一张长桌以示庆祝。这顿饭是一顿特别的饭：我自己。我尖叫着'救命！救命！“然后醒来。
Colette introduces us to the image of the dead bird, the dead, consumablebut will it be consumed?-bird: 科莱特向我们介绍了死鸟的形象，死去的，消耗品但它会被消耗掉吗？
Vial looked at them and so did I. Good indeed! A little rosy blood remained in the broken joints of the plucked and mutilated chickens, and you could see the shape of the wings, and the young scales covering the little legs that had only this morning enjoyed running and scratching. Why not cook a child, too? My tirade petered out and Vial said not a word. I sighed as I beat my sharp, unctuous sauce, but soon the aroma of the delicate flesh, dripping on the charcoal, would give me a yawning hunger. I think I may soon give up eating the flesh of animals; but not to-day. Vial看着他们，我也看着他们，真是太好了！被拔毛和残缺的鸡的断关节里还残留着一点玫瑰色的血迹，你可以看到翅膀的形状，以及覆盖在小腿上的小鳞片，这些小腿今天早上才喜欢奔跑和抓挠。为什么不给孩子做饭呢？我的长篇大论渐渐消失了，维亚尔一句话也没说。我叹了口气，一边捶打着尖锐的酱汁，但很快，滴在木炭上的娇嫩肉体的香气就会让我感到饥饿。我想我可能很快就会放弃吃动物的肉;但不是今天。
In Margaret Atwood's Cat's Eye, the narrator recognizes the similarity between a turkey and a baby. She looks at "the turkey, which resembles a trussed, headless baby. It has thrown off its disguise as a meal and has revealed itself to me for what it is, a large dead bird. She restores the absent referent. In Atwood's Surfacing a dead heron represents purposeless killing and prompts thoughts about other senseless deaths. A dead bird figures in Alice Ellis's more recent work, Unexplained Laughter. Within a story in which the problem of muteness is acutely represented-we are introduced to characters who cannot speak, will not speak, and cannot avoid speakingthe question of what to do with a road-killed pheasant arises. Lydia has invited a vegetarian, Betty, on holiday with her to her Welsh cottage. Betty's vegetarianism, motivated by concerns about health and cruelty, yet 在玛格丽特·阿特伍德的《猫眼》中，叙述者认识到火鸡和婴儿之间的相似之处。她看着“火鸡，它就像一个被桁架的无头婴儿。它已经摆脱了作为一顿饭的伪装，向我揭示了它的本来面目，一只大死鸟。 她恢复了缺席的参照物。在阿特伍德的《浮出水面》中，一只死去的苍鹭代表着无目的的杀戮，并引发了对其他无谓死亡的思考。爱丽丝·埃利斯（Alice Ellis）最近的作品《无法解释的笑声》（Unexplained Laughter）中出现了一只死鸟。在一个尖锐地表现了哑巴问题的故事中——我们被介绍给不会说话、不会说话、无法避免说话的角色出现了如何处理路杀野鸡的问题。莉迪亚邀请了素食主义者贝蒂和她一起去她的威尔士小屋度假。贝蒂的素食主义，出于对健康和残酷的担忧，然而
continuously compromised by steak-and-kidney pies or sausages, carries less figurative importance than the role of the dead pheasant in focusing issues of flesh eating. The evening of a funeral, a friend arrives with the dead pheasant. Lydia decides to hang her in the kitchen for a week to allow for seasoning. Betty proposes burying her, "and Lydia did see what she meant, for human death was attended with such ritual and dispatch that for an instant it seemed cruelly perverse to deny something similar to this helpless creature. But Lydia quickly changes her mind and proposes burying the bones after the bird has been consumed. 不断受到牛排和腰子馅饼或香肠的影响，其象征意义不如死野鸡在聚焦肉食问题方面的作用。葬礼的晚上，一个朋友带着死去的野鸡来了。莉迪亚决定把她挂在厨房里一个星期，以便调味。贝蒂提议埋葬她，“莉迪亚确实明白她的意思，因为人类的死亡是伴随着这样的仪式和派遣的，以至于在一瞬间，否认与这个无助的生物相似的事情似乎是残酷的反常。 但莉迪亚很快改变了主意，提议在鸟被吃掉后埋葬骨头。
Anne Tyler's The Clock Winder exposes the functioning of the structure of the absent referent through the issue of consuming a turkey. One of the chapters is framed by the necessity for Elizabeth, who has been absorbed into the Emerson household as handyman, to kill a turkey for Thanksgiving. "Elizabeth stood by her window, flattening the rolled sleeves of her paintshirt and wondering what she would do if it took more than one chop to kill the turkey. Or could she just refuse to do it at all? Say that she had turned vegetarian?"46 Though she does not wish to kill a live turkey for Thanksgiving, she has no difficulty going to a supermarket and buying a dead turkey. The difference between killing a living turkey and buying a dead turkey is found in the structure of the absent referent. 安妮·泰勒（Anne Tyler）的《时钟上发条者》（The Clock Winder）通过食用火鸡的问题揭示了缺席指涉物结构的功能。其中一章的框架是伊丽莎白，她被吸收到爱默生家做杂工，在感恩节杀死一只火鸡。“伊丽莎白站在窗边，把卷起的衬衫袖子弄平，想着如果杀死火鸡需要不止一刀，她会怎么做。或者她可以完全拒绝这样做吗？说她已经吃素了？46 虽然她不想在感恩节杀一只活火鸡，但她去超市买一只死火鸡并不困难。杀死一只活火鸡和购买一只死火鸡之间的区别在于缺席参照物的结构。
The might-have-beenness of vegetarianism echoes in other Tyler novels so that the question arises, is "the vegetarian who is not" a talisman in her novels? Vegetarianism is something in the past or potentially in the future, but not in the present. For instance, The Accidental Tourist refers to a restaurant that might become vegetarian; in If Morning Ever Comes, the thinness of Ben Joe is attributed to a relapse into what had been his discarded vegetarianism; in The Tin Can Tree, Janie Rose, a young child tragically killed in an accident was a vegetarian. 素食主义的威力在泰勒的其他小说中得到了回响，因此出现了一个问题，“不是素食者”是她小说中的护身符吗？素食主义是过去或未来的事情，但不是现在。例如，意外游客指的是一家可能成为素食主义者的餐厅;在《如果早晨来了》中，本·乔的瘦弱归因于他重新回到了他被抛弃的素食主义中;在《锡罐树》中，珍妮·罗斯（Janie Rose）是一名素食主义者，一个在一次事故中不幸丧生的小孩。
Can it be that literary consciousness is paradigmatic for vegetarian consciousness? A phenomenology of vegetarianism recapitulates the phenomenology of writing: of seizing language, of identifying gaps and silences. This vegetarian phenomenology includes identification with animals or animals' fate; questions of articulation, of when to speak up or accept silence; of control of food choices; and of challenging patriarchal myths that approve of meat eating. As opposed to the brokenness and violence characteristic of the fall into patriarchal culture, vegetarianism in women's writings signifies a different way of relating to the world. We are told that there is something metaphorically instructive about our relationship to animals. Feminist use of story telling often conveys the importance of this 难道文学意识是素食意识的典范吗？素食主义的现象学概括了写作的现象学：抓住语言，识别差距和沉默。这种素食现象学包括对动物或动物命运的认同;表达问题，何时发言或接受沉默的问题;控制食物选择;并挑战赞成吃肉的父权制神话。与陷入父权制文化的破碎和暴力相反，女性作品中的素食主义象征着一种与世界联系的不同方式。我们被告知，我们与动物的关系有一些隐喻性的启发性。女权主义者对讲故事的使用往往传达了这一点的重要性
The Sexual Politics of Meat 肉类的性政治
metaphorical relationship. This story telling suggests that as we consider the power for nuclear annihilation or for interpersonal cruelty based on rigid social mores, vegetarianism may point to a reordering of the patriarchal moral order. 隐喻关系。这个故事的讲述表明，当我们考虑核毁灭或基于僵化社会习俗的人际残忍的力量时，素食主义可能指向父权制道德秩序的重新排序。
For a feminist-vegetarian reading of the vegetarian body 对于素食主义者身体的女权主义-素食主义解读
To be a feminist, one has first to become one . . . Feminists are not aware of different things than other people; they are aware of the same things differently. Feminist consciousness, it might be ventured, turns a "fact" into a "contradiction." 要成为女权主义者，首先必须成为女权主义者。女权主义者对事物的了解与其他人不同;他们对同样的事情有不同的认识。女权主义意识，也许是冒险的，把一个“事实”变成了一个“矛盾”。
-Sandra Lee Bartky -桑德拉·李·巴特基（Sandra Lee Bartky）
We cannot tell the truth about women's lives if we do not take seriously those dietary choices which were at odds with dominant culture. Vegetarianism spoke to women. They would not have adopted it, maintained it, proselytized for it, if vegetarianism were not a positive influence on their lives. This is a historical fact that needs to be accepted and then responded to by scholars studying women's lives and texts. 如果我们不认真对待那些与主流文化格格不入的饮食选择，我们就无法说出女性生活的真相。素食主义对女性说话。如果素食主义对他们的生活没有积极影响，他们就不会接受它，维护它，为它传教。这是一个历史事实，需要研究女性生活和文本的学者接受并做出回应。
Vegetarian women's activism and their writings have been absorbed into the literary and historical feminist canon without noticing that they are saying and doing something different when it comes to meat eating. The numerous individual feminists who became vegetarians-from the Grimké sisters to Frances Willard, Clara Barton, Annie Besant, Matilda Joslyn Gage, May Wright Sewall, and Mary Walker-evidence a pattern of challenging patriarchal culture not only because it rendered women absent but also because it rendered animals absent. As women expressed and explored their own subjectivity, animals were released from the object category in which patriarchal culture had placed them. Consequently women writers such as Maxine Kumin, Alice Walker, Brigid Brophy, and Maureen Duffy actively articulate animal rights positions. In this same vein we ask, what has been the literary effect on Alexis DeVeaux, poet, playwright, and novelist, who acknowledges that along with having her first play produced, winning the Black Creation Literary Contest, and witnessing the immensity of poverty in Haiti, giving up meat was one of the seven transformative turning points in her career and life? 素食女性的激进主义和她们的著作已经被吸收到文学和历史女权主义经典中，却没有注意到她们在吃肉方面正在说和做一些不同的事情。从格里姆凯姐妹到弗朗西斯·威拉德、克拉拉·巴顿、安妮·贝桑特、玛蒂尔达·乔斯林·盖奇、梅·赖特·塞沃尔和玛丽·沃克，众多成为素食主义者的女权主义者证明了一种挑战父权文化的模式，不仅因为它使女性缺席，还因为它使动物缺席。当女性表达和探索自己的主体性时，动物从父权文化将他们置于的客体类别中解放出来。因此，玛克辛·库明、爱丽丝·沃克、布里吉德·布罗菲和莫琳·达菲等女作家积极阐述动物权利立场。同样，我们要问，诗人、剧作家和小说家亚历克西斯·德沃（Alexis DeVeaux）的文学影响是什么，她承认，除了制作了她的第一部戏剧，赢得了黑人创造文学大赛，并目睹了海地的贫困，放弃肉类是她职业生涯和生活中的七个变革性转折点之一？
Clearly, the reasons vegetarianism spoke to women and how they responded to it require close examination. What did feminist-vegetarians 显然，素食主义对女性说话的原因以及她们如何应对需要仔细研究。女权主义素食者做了什么
see themselves as doing? What compromises were they willing to accept? Feeding meat to a family like Gloria Steinem's vegetarian grandmother? Was it necessary for her to suppress feelings of disgust at the serving of meat? How do people live with the consequences of their dietary choices? How many authors and activists were vegetarians or included vegetarianism in their writings? What sort of vegetarian-feminist network existed? And what did meat-eating feminists think of it? We know, for instance, that Susan B. Anthony rushed to devour a steak in New York City after two days with some vegetarians. 认为自己在做什么？他们愿意接受哪些妥协？给像格洛丽亚·斯泰纳姆（Gloria Steinem）的素食祖母这样的家庭喂肉？她有必要压抑对上肉的厌恶感吗？人们如何忍受饮食选择的后果？有多少作家和活动家是素食主义者或在他们的著作中包含素食主义？存在什么样的素食女权主义网络？吃肉的女权主义者是怎么想的？例如，我们知道，苏珊·安东尼（Susan B. Anthony）在与一些素食者相处两天后，匆匆忙忙地在纽约市吃了一块牛排。
Many historians and literary critics may metaphorically rush to devour a steak because meat eating makes sense within our dominant culture. But what is needed in developing a feminist-vegetarian critical theory is sensitivity to literary and historical meanings that differ from traditional interpretations. Any activity that counters prevailing custom requires innovation, persistence, and motivation. 许多历史学家和文学评论家可能会比喻急于吞下牛排，因为在我们的主流文化中，吃肉是有道理的。但是，发展女权主义素食主义批判理论所需要的是对不同于传统解释的文学和历史意义的敏感性。任何与流行习俗相悖的活动都需要创新、毅力和动力。
In Surfacing, Margaret Atwood offers this observation about eating animals: "The animals die that we may live, they are substitute people. . . And we eat them, out of cans or otherwise; we are eaters of death, dead Christ-flesh resurrecting inside us, granting us life."50 Vegetarian activities counter patriarchal consumption and challenge the consumption of death. Feminist-vegetarian activity declares that an alternative worldview exists, one which celebrates life rather than consuming death; one which does not rely on resurrected animals but empowered people. 玛格丽特·阿特伍德（Margaret Atwood）在《浮出水面》（Surfacing）一书中对吃动物提出了这样的观察：“动物死了，我们可以活着，它们是替代的人。我们吃它们，用罐头或其他方式;我们是吃死的，死去的基督肉身在我们里面复活，赐给我们生命。50 素食活动反对父权制的消费，挑战死亡的消费。女权主义素食活动宣称存在另一种世界观，一种庆祝生命而不是消耗死亡的世界观;一个不依赖复活的动物，而是依靠赋予人权力的人。
The eating of animal flesh, an easy matter of course for most people unless made complex by ritual warnings, may yet turn out to be a problem of psycho-social evolution when humankind comes to review and reassess the inner and outer consequences of having assumed the life of an armed hunter, and all the practical and emotional dead ends into which this has led us. Only then will it be possible to separate the superstitious, neurotic and faddish aspects of vegetarianism from its possible ethical persuasiveness. 吃动物肉，对大多数人来说，这是一件理所当然的事情，除非仪式上的警告使事情变得复杂，但当人类开始审查和重新评估承担武装猎人生活的内在和外在后果，以及这导致我们陷入的所有实际和情感死胡同时，可能会变成一个心理社会进化的问题。只有这样，才有可能将素食主义的迷信、神经质和时髦方面与其可能的道德说服力区分开来。
-Erik H. Erikson, Gandhis Truth -埃里克·埃里克森（Erik H. Erikson），《甘地的真相》（Gandhis Truth）
Beneath the equivocations and the hedges that cloak his criticism of meat, Erik Erikson, in the above passage, acknowledges that vegetarianism has ethical meaning; its meaning is connected with the implications of killing animals, the consequences of which are experienced internally and externally. Like many meat eaters, Erikson perceives that vegetarianism is burdened by numerous associations, the superstitious, the neurotic, and the faddish; he fails to admit that so is meat eating. The eating of animal flesh is burdened by superstitions regarding our needs for animal protein and the equation of meat with strength; neurotic aspects of meat eating are revealed in the reactions of meat eaters to the threat of vegetarianism. Erikson's statement, though acknowledging the troubling dimension of killing animals for food, which has equipped our culture to be armed hunters even when this is no longer necessary, exemplifies the fact that one cannot be an objective viewer of one's own meat eating. Thus he raises questions about the texts of meat while staying firmly committed to them. 埃里克·埃里克森（Erik Erikson）在对肉类的批评中模棱两可和篱笆之下，在上面的段落中承认素食主义具有伦理意义;它的含义与杀死动物的影响有关，其后果在内部和外部都经历过。像许多肉食者一样，埃里克森认为素食主义背负着许多联想的负担，迷信的、神经质的和时髦的;他不承认吃肉也是如此。吃动物肉时，迷信地认为我们对动物蛋白的需求以及肉与力量的等式;肉食的神经质方面体现在肉食者对素食主义威胁的反应中。埃里克森的声明虽然承认了为了食物而杀死动物的令人不安的方面，即使不再需要，这也使我们的文化成为武装猎人，但举例说明了这样一个事实，即一个人不能客观地观看自己的肉食。因此，他提出了关于肉的文本的问题，同时坚定地致力于它们。
Because of the dominant discourse which approves of meat eating, we are forced to take the knowledge that we are consuming dead animals and accept it, ignore it, neutralize it, repress it. What are the costs of this? What are the implications of repressing facts about the absent referent whose death enables meat eating? 由于赞成吃肉的主流话语，我们被迫接受我们正在食用死去的动物的知识，并接受它，忽视它，中和它，压制它。这样做的成本是多少？压制关于缺席的参照物的事实意味着什么，他的死亡使肉食成为可能？
The Sexual Politics of Meat 肉类的性政治
For women in patriarchal culture, additional concerns arise as well. For we have been swallowed and we are the swallowers. We are the consumers and the consumed. We are the ones whose stomachs do not listen-having no ears-and we are the ones who seek to be heard from within the stomach that has no ears. 对于父权制文化中的女性来说，还会出现额外的担忧。因为我们被吞噬了，我们是吞噬者。我们是消费者，也是被消费者。我们是那些肚子不听的人——没有耳朵——我们是那些寻求从没有耳朵的肚子里被听到的人。
Eating animals acts as mirror and representation of patriarchal values. Meat eating is the re-inscription of male power at every meal. The patriarchal gaze sees not the fragmented flesh of dead animals but appetizing food. If our appetites re-inscribe patriarchy, our actions regarding eating animals will either reify or challenge this received culture. If meat is a symbol of male dominance then the presence of meat proclaims the disempowering of women. 吃动物是父权制价值观的一面镜子和代表。吃肉是每顿饭中男性权力的重新铭刻。父权制的目光看到的不是死去的动物的碎肉，而是令人垂涎欲滴的食物。如果我们的食欲重新刻上了父权制，那么我们关于吃动物的行为要么重新定义，要么挑战这种公认的文化。如果肉是男性统治的象征，那么肉的存在就宣告了女性的无权。
Many cultural commentators have observed that the rituals that attend the consumption of animals in nontechnological societies occur because meat eating represents patricide. What is consumed is the father. The men are said to resolve their hostility toward their father through the killing of animals. The dead animal represents the father whose power has been usurped by the sons, yet, who, as ancestor forgives them. In this typology, the worst fears of a patriarchy-fathers being deposed by sons-are displaced through ritual and the killing of animals. Meat becomes a metaphor for the resolution of the tension between father and son for power; meat is viewed as male. The questions arises: do we ritually enact primal patricide whenever we sit down to a meal of meat?2 许多文化评论家观察到，在非技术社会中，参加动物消费的仪式之所以发生，是因为吃肉代表着杀父。消耗的是父亲。据说这些人通过杀死动物来解决他们对父亲的敌意。 死去的动物代表父亲，他的权力被儿子们篡夺了，然而，作为祖先，他原谅了他们。在这种类型学中，对父权制——父亲被儿子废黜——最恐惧的是通过仪式和杀死动物而流离失所的。肉成为解决父子之间权力紧张关系的隐喻;肉被视为男性。问题来了：每当我们坐下来吃肉时，我们是否在仪式上执行原始的杀父行为？2
Though we are eating "father-food" we are not consuming the father. How can that which we eat be father when we rarely eat normal, adult male animals? The metaphor that whatever is killed becomes father screens the reality behind the metaphor. The reality is the structure of the absent referent. We are continuously eating mothers. The fact is that we proclaim and reinforce the triumph of male dominance by eating female-identified pieces of meat. 虽然我们吃的是“父亲的食物”，但我们并没有吃父亲的食物。当我们很少吃正常的成年雄性动物时，我们吃的东西怎么可能是父亲呢？被杀的都成了父亲的隐喻，掩盖了隐喻背后的现实。现实是缺席参照物的结构。我们不断地吃母亲。事实是，我们通过吃女性认同的肉块来宣告和加强男性统治的胜利。
Kate Millet remarked that "every avenue of power" is male dominated. This includes the "power" we think we absorb from dead victims who are still bleeding. Meat is a "power-structured relationship" in which power is thought to transfer to the consumer. The concept that meat gives physical strength derives from this symbolic power. Meat reflects back male power every time it is consumed. From symbolically defeated females flows the imagined power that is assimilated by the victor. Thus meat is both animalized and masculinized. 凯特·米勒（Kate Millet）评论说，“每一条权力途径”都是男性主导的。这包括我们认为我们从仍在流血的死去的受害者身上吸收的“力量”。肉类是一种“权力结构关系”，在这种关系中，权力被认为会转移给消费者。 肉赋予体力的概念来源于这种象征性的力量。肉每次食用时都会反映出男性的力量。从象征性的失败女性中流淌出被胜利者同化的想象力量。因此，肉既被动物化，又被男性化。
A reconceptualization of power has occurred. Power, mana, was imagined to exist in dead animals. Power would be absorbed through the consumption of the animal, and since fathers had power, the power being absorbed was considered to be the power of the father. We have been convinced to surrender part of our concept of power to the consumable, dead animal. We then think we absorb this power as we consume the dead. We are giving back to ourselves the power we think was in the victim. 权力的重新概念化已经发生。力量，法力，被想象存在于死去的动物身上。权力会通过动物的消费被吸收，既然父亲有权力，被吸收的权力被认为是父亲的权力。我们被说服将我们权力概念的一部分交给可消耗的、死去的动物。然后我们认为我们在吞噬死者时吸收了这种力量。我们正在将我们认为存在于受害者身上的力量还给自己。
How do we overthrow patriarchal power while eating its symbol? Autonomous, antipatriarchal being is clearly vegan. To destabilize patriarchal consumption we must interrupt patriarchal meals of meat. 我们如何在吞噬父权象征的同时推翻父权？自主的、反父权制的存在显然是素食主义者。为了破坏父权制消费的稳定，我们必须中断父权制的肉食。
Virginia Woolf seems to suggest that it is when thinking about women that we will forget the meat. Buried within the significant events of Woolf's Jacob's Room is a small interchange between mother and son. Betty Flanders, Woolf tells us, was thinking of 弗吉尼亚·伍尔夫（Virginia Woolf）似乎暗示，当我们想到女人时，我们会忘记肉。在伍尔夫的《雅各布的房间》的重大事件中，埋藏着母子之间的小交流。伍尔夫告诉我们，贝蒂·弗兰德斯（Betty Flanders）正在考虑
responsibility and danger. She gripped Archer's hand. On she plodded up the hill. 责任与危险。她握住了阿切尔的手。她蹒跚地爬上了山坡。
"What did I ask you to remember?" she said. “我让你记住什么？”她说。
"I don't know," said Archer. “我不知道，”阿切尔说。
"Well, I don't know either," said Betty, humorously and simply, and who shall deny that this blankness of mind, when combined with profusion, mother wit, old wives' tales, haphazard ways, moments of astonishing daring, humour and sentimentality-who shall deny that in these respects every woman is nicer than any man? “嗯，我也不知道，”贝蒂幽默而简单地说，谁能否认这种头脑的空白，当与丰富的、母亲的机智、老太太的故事、随意的方式、惊人的大胆、幽默和多愁善感的时刻结合起来时——谁能否认在这些方面每个女人都比任何男人都好呢？
Well, Betty Flanders, to begin with. 好吧，贝蒂·弗兰德斯，首先。
She had her hand upon the garden gate. 她把手放在花园的门上。
"The meat!" she exclaimed, striking the latch down. “肉！”她惊呼道，把门闩按了下来。
She had forgotten the meat. 她忘了吃肉。
But how, precisely, do we forget meat once our appetites are acclimated to her? The Yanomano of South America have two words for hunger: one word means that you have an empty stomach; the other word declares that you have a full stomach that craves meat. As the narrator in Colette's Break of Day discovered-despite seeing the reality of meat, the broken joints, the mutilations, imagining the life that only this morning enjoyed running and scratching, attempting to determine the difference between this and cooking a child, too-the aroma of the delicate flesh dripping on 但是，确切地说，一旦我们的胃口适应了她，我们怎么会忘记肉呢？南美洲的亚诺马诺人对饥饿有两个词：一个词意味着你空腹;另一个词宣称你有一个渴望肉的饱腹。正如科莱特的《破晓》中的叙述者所发现的那样——尽管看到了肉的现实、断裂的关节、残缺的肢体，想象着今天早上才喜欢奔跑和抓挠的生活，试图确定这与烹饪孩子之间的区别——娇嫩的肉的香气也在滴落
The Sexual Politics of Meat 肉类的性政治
the charcoal gives one a yawning hunger, a hunger that begs that she forget her objections to meat. 木炭给人一种打哈欠的饥饿感，这种饥饿感使她忘记了对肉的反对。
The codes of the texts of meat must be broken down. They cannot be broken down while meat is present for it reifies all of the old codes. We must admit that there will be a destruction of the pleasure of meals as we now know it. But what awaits us is the discovery of the pleasure of vegan meals. 肉类文本的代码必须被分解。当肉存在时，它们不能被分解，因为它重新定义了所有的旧代码。我们必须承认，正如我们现在所知道的那样，用餐的乐趣将会遭到破坏。但等待我们的是发现纯素餐的乐趣。
To forget the meat we begin by naming and claiming the absent referent, restoring to animals their individual beings. We must consider our own appetites and whether we wish to be dependent on them; we place the importance of acceding to these appetites within the symbolic patriarchal order that they will either accept or challenge. 为了忘记肉，我们首先命名并声称不存在的参照物，将动物的个体恢复为动物。我们必须考虑自己的胃口，以及我们是否愿意依赖它们;我们把满足这些欲望的重要性放在他们要么接受要么挑战的象征性父权秩序中。
One way by which we accept the eating of animal flesh is by creating a symbolic order, a cosmology, which reifies meat eating. Patriarchal values are expressed by appropriating images of animals' deaths into our symbolism. As Joseph Campbell describes this imagery: 我们接受吃动物肉的一种方式是创造一种象征性的秩序，一种宇宙观，它使吃肉成为现实。父权制价值观是通过将动物死亡的图像挪用到我们的象征意义中来表达的。正如约瑟夫·坎贝尔（Joseph Campbell）所描述的那样：
the paramount object of experience is the beast. Killed and slaughtered, it [sic] yields to people its [sic] flesh to become our substance, teeth to become our ornaments, hides for clothing and tents, sinews for ropes, bones for tools. The animal life is translated into human life entirely, through the medium of death, slaughter, and the arts of cooking, tanning, sewing. 经验的首要对象是野兽。它被杀戮和屠杀，它[原文如此]将它的肉体变成我们的物质，牙齿成为我们的装饰品，兽皮成为衣服和帐篷，筋成为绳索，骨头成为工具。动物的生命通过死亡、屠宰和烹饪、鞣制、缝纫的艺术等媒介完全转化为人类的生命。
The killed and slaughtered animal yields as well imagery of ferociousness, territorial imperative, armed hunting, aggressive behavior, the vitality and virility of meat eating. Carnivorous animals provide a paradigm for male behavior. Through symbolism based on killing animals, we encounter politically laden images of absorption, control, domain, and the necessity of violence. This message of male dominance is conveyed through meat eating-both in its symbolism and reality. 被宰杀和屠宰的动物也产生了凶猛、领土要求、武装狩猎、攻击性行为、吃肉的活力和阳刚之气的意象。食肉动物为雄性行为提供了典范。通过基于杀戮动物的象征主义，我们遇到了充满政治色彩的吸收、控制、领域和暴力必要性的形象。这种男性主导地位的信息是通过吃肉来传达的——无论是在象征意义上还是在现实中。
According to Campbell, the plant world, in contrast to the animal world, supplies "the food, clothing and shelter of people since time out of mind, but also our model of the wonder of life-in its cycle of growth and decay, blossom and seed, wherein death and life appear as transformations of a single, superordinated, indestructible force."5 The plant world yields imagery of tending, nurturing, slow evolutionary change, harmony with the seasons. Political implications are derived from a sense of organic unity rather than disjunction; harvest rather than violence; living in harmony rather than having domain over. This is the challenge that the uniting of feminist and 根据坎贝尔的说法，与动物世界相比，植物世界提供了“自古以来人们的食物、衣服和住所，也是我们生命奇迹的模型——在它的生长和腐烂、开花和种子的循环中，死亡和生命表现为一种单一的、超凡脱俗的、坚不可摧的力量的转变。5 植物世界产生了照料、培育、缓慢进化变化、与季节和谐相处的意象。政治含义来自有机统一感，而不是分离感;收割而不是暴力;和睦相处，而不是被领地所覆盖。这是女权主义和
vegetarian insights offers: political symbolism based on an affirmation of a diet drawn from the plant world. Vegetarian Insights提供：基于对植物世界饮食的肯定的政治象征意义。
Deriving meaning from plant imagery, we can say we wilt if we eat flesh. We will feed on the grace of vegetables. Virginia de Araújo describes such a perspective, that of a friend, who takes the barrenness of a cupboard, filled only with "celery threads, chard stems, avocado skins," and creates a feast, a grace: 从植物意象中得出意义，我们可以说如果我们吃肉，我们就会枯萎。我们将以蔬菜的恩典为食。弗吉尼亚·德·阿劳霍（Virginia de Araújo）描述了这样一个观点，一个朋友，他拿着一个贫瘠的橱柜，只装满了“芹菜线、甜菜茎、鳄梨皮”，并创造了一场盛宴，一种优雅：
& says, On this grace I feed, I wilt in spirit if I eat flesh, let the hogs, the rabbits live, the cows browse, the eggs hatch out chicks & peck seeds. “说：”在我喂养的恩典中，如果我吃肉，让猪，兔子活着，让牛浏览，鸡蛋孵出小鸡和啄种子，我的精神就会枯萎。
The creation of vegetarian rituals that celebrate the grace of eating plants will contribute to destabilizing patriarchal consumption. In place of the ritual of the fatted calf for the return of the prodigal son, the celebration of the return of a daughter would be vegetarian. Maxine Hong Kingston suggests this in describing her welcome home: "My parents killed a chicken and steamed it whole, as if they were welcoming home a son, but I had gotten out of the habit of meat" She ate rice and vegetables instead. 颂扬吃植物的恩典的素食仪式的创造将有助于破坏父权制消费的稳定。代替肥牛犊为浪子回头的仪式，庆祝女儿回归将是素食主义者。玛克辛·洪·金斯顿（Maxine Hong Kingston）在描述她欢迎回家时暗示了这一点：“我的父母杀了一只鸡，把它整只蒸熟，好像他们在欢迎一个儿子回家一样，但我已经摆脱了吃肉的习惯”她吃米饭和蔬菜。
To destabilize patriarchal consumption, eat rice have faith in women. By doing so we release Metis, and all who have been swallowed, from the belly of Zeus; we restore wholeness to our fragmented relationships with each other and the other animals. The question before us is, which images of the universe, of power, of animals, of ourselves, will we represent in our food? Of that which has preceded us, what shall remain? 为了动摇父权消费的稳定，吃米饭要对女性有信心。通过这样做，我们从宙斯的肚子里释放了梅蒂斯和所有被吞下的人;我们恢复了彼此之间和其他动物之间支离破碎的关系的完整性。摆在我们面前的问题是，我们将在食物中代表宇宙、力量、动物和我们自己的哪些形象？在我们之前的事情中，还剩下什么？
Eat Rice Have Faith in Women. Our dietary choices reflect and reinforce our cosmology, our politics. It is as though we could say, "Eating rice is faith in women" 吃米饭，对女人有信心。我們的飲食選擇反映並強化了我們的宇宙學，我們的政治。就好像我们可以说，“吃米饭是对女人的信仰”
On this grace may we all feed. 在这种恩典中，愿我们都能得到喂养。
Love This
Gretchen Primack 喜欢这个 Gretchen Primack
If you permit this evil, what is the good of the good of your life? 如果你允许这种邪恶，你生命中的善又有什么好处呢？
-Stanley Kunitz -斯坦利·库尼茨
The body floods with chemicals saying, Love this, and she does, and births it; it is a boy she begins to clean and nose, but he is dragged away by his back feet. She will never touch him again, though she hears him howl and calls back for days. 身体充斥着化学物质，说，爱这个，她就爱了，就生下了它;这是一个男孩，她开始清洁和鼻子，但他被他的后脚拖走了。她再也不会碰他了，尽管她听到他嚎叫并回叫了好几天。
Her breast milk is banked for others. Her son is pulled away to lie in his box. 她的母乳被储存起来供他人使用。她的儿子被拉走躺在他的盒子里。
He will be packed for slaughter. How ingenious we are! To make product from byproduct: make use of the child, kill and pack and truck him to plates. 他将被打包屠宰。我们是多么聪明！用副产品制造产品：利用孩子，杀死并包装并用卡车将他运送到盘子上。
And when the gallons slow, we start over, and her body says, Love this! And she does, though in a moment she will never touch him again. His milk is not for him. 当加仑变慢时，我们重新开始，她的身体说，喜欢这个！她做到了，尽管一会儿她再也不会碰他了。他的牛奶不适合他。
And when the milk slows too slow, she will join him on the line, pounds of ground. And how we will dine! And talk of our glossy dogs! Her body will break up on our forks, as mothers beg us for the grain we stuffed her with, and children beg us for the water scouring her blood from the factory walls. 当牛奶减慢得太慢时，她会加入他的行列，几磅的地面。以及我们将如何用餐！谈谈我们光鲜亮丽的狗！她的身体会在我们的叉子上碎裂，因为母亲们乞求我们给她塞满谷物，孩子们乞求我们从工厂墙壁上冲刷她的血的水。
And when her wastes and gases and panic heat our air so hot our world stops breathing-then will we stop? Then will we grow kind, let the air cool and mothers breathe? 当她的废物、气体和恐慌使我们的空气变得如此炽热时，我们的世界停止了呼吸——那么我们会停止吗？那么我们会变得善良，让空气凉爽，让母亲呼吸吗？
AFTERWORD TO THE TWENTYFIFTH ANNIVERSARY/BLOOMSBURY REVELATIONS EDITION 二十五周年后记/布鲁姆斯伯里启示录版
Over the past 25 years the sexual politics of meat as a function of the dominant culture has continued to structure inequality and violence. Readers from around the world have resisted the messages of images that reinforce the sexual politics of meat and called them to my attention. If we examine them, we can recognize their naked assumptions of power over non-dominant beings as well as an almost desperate attempt to reinforce a gender binary of men/women, male/female, masculine/feminine. 在过去的25年里，肉食的性政治作为主流文化的一种功能，继续构建着不平等和暴力。来自世界各地的读者抵制了强化肉类性政治的图像信息，并引起了我的注意。如果我们审视他们，我们可以认识到他们对非主导生物的权力的赤裸裸的假设，以及几乎绝望地试图强化男性/女性、男性/女性、男性/女性的性别二元对立。
Afterword to the Twenty-Fifth Anniversary Edition 二十五周年纪念版后记
Figure 7 The June 2009 Muscle and Fitness magazine cover proclaims the tired cliché that associates eating meat, manhood, and muscle strength. 图 7 2009 年 6 月《肌肉与健身》杂志的封面宣告了将吃肉、男子气概和肌肉力量联系在一起的陈词滥调。
In 1990, I identified how meat eating bestows an idea of masculinity on the individual consumer, creating the expectation that men should eat meat. Twenty-five years later and we have Esquire magazine's Eat Like a Man cookbook (published in 2011), with a well-cooked piece of steak on the cover. The Family Handyman entitled their article on building a grill, "Men. Meat. Fire! (And beer)" (May 2011). The January-February 2011 AARP Magazine offered "The Steaks Were High: A big ol' rib eye bridges the gap between a father and son." In 2015, a Facebook meme announced, "The way to a man's heart is through his stomach. Unless he's a vegetarian. Then you can get there through his vagina." 1990 年，我发现吃肉如何赋予个人消费者一种男性气质的观念，从而产生男性应该吃肉的期望。25年后，我们有了《时尚先生》杂志的《像男人一样吃饭》（2011年出版）食谱，封面上有一块煮熟的牛排。家庭杂工将他们关于建造烤架的文章命名为“男人。肉。火灾！（和啤酒）“（2011 年 5 月）。2011 年 1 月至 2 月的 AARP 杂志提供了“牛排很高：一个大肋骨眼弥合了父子之间的差距”。2015 年，Facebook 的一个模因宣布，“通往男人心灵的途径是通过他的胃。除非他是素食主义者。然后你可以通过他的阴道到达那里。
Since The Sexual Politics of Meat first appeared in 1990, the regressive reassertions of the idea that men need to eat meat keep making their appearances. A. E. Hotchner in the May 2013 Vanity Fair contributes these hackneyed claims: "What does steak say to us and about us? Well, it's manly. If food came with gender appellations, steak would definitely be at the top of the bloke column."2 自从1990年《肉食的性政治》首次问世以来，对男人需要吃肉的观念的倒退性重申不断出现。A. E. Hotchner在2013年5月的《名利场》中提出了这些陈词滥调的说法：“牛排对我们和我们说了什么？嗯，这是男子气概。如果食物带有性别称谓，牛排肯定会排在男主角的首位。2
He continues, "A steak feels, looks, and tastes like winning-a direct connection to our bipedal ancestors. The original reward of victors." (Actually, our earliest bipedal ancestors were probably scavengerseating insects and the remains of dead animals left by carnivores.) Hotchner's ridiculous rewriting of anthropology is a reminder of the 1960s pop anthropologists who celebrated "man the hunter." At first, reading Hotchner, I thought I was reading a joke, someone taking the ideas that mythologize meat eating and manliness and lampooning them to show how ridiculous they were especially with sentences like, "Steak has become the butch foodie communion, and tellingly not just for flintyeyed, Armani-suited leaner-than-thou businessmen, but for metrosexuals who wish to beef up their cultural testosterone." Why this need to keep reinforcing that these are men's masculine ways? 他继续说道，“牛排的感觉、外观和味道都像是赢了——这与我们的双足祖先有着直接的联系。胜利者的原始奖励。 （实际上，我们最早的双足动物祖先可能是食腐昆虫和食肉动物留下的动物尸体。霍奇纳对人类学的荒谬改写让人想起了 1960 年代庆祝“猎人”的流行人类学家。起初，在读霍奇纳时，我以为我在读一个笑话，有人把把吃肉和男子气概神话化的想法，嘲讽他们，以表明它们是多么荒谬，尤其是像这样的句子，“牛排已经成为屁股美食家的交流，而且不仅适合那些眼花缭乱、穿着阿玛尼西装比你更瘦的商人，而且也适用于希望增强文化睾丸激素的都市性恋者。 为什么这需要不断强调这些是男性的男性方式？
We even find this association of meat eating and "manly" acts in ads for other products appealing to men consumers. The poster for Lion Red beer (Figure 9) suggests the power of tofu to threaten masculinity. Are manly acts so unstable that they can be undone by cooking tofu (tofu being the 我们甚至在其他产品的广告中发现了这种吃肉和“男子气概”行为的关联，吸引了男性消费者。狮子红啤酒的海报（图9）暗示了豆腐威胁男性气质的力量。男子气概的行为是否如此不稳定，以至于可以通过煮豆腐来消除它们（豆腐是
Figure 9 The math in "Putting Together a BBQ" reveals the anxious and unsettled nature of masculinity. 图9 “Putting Together a BBQ”中的数学揭示了男性气质的焦虑和不安的本质。
synecdoche for all of veganism to destabilize normative masculinity)? Unlike library cards, do "man cards" have to be renewed daily? 所有素食主义的 synecdoche 破坏了规范的男性气质）？与借书证不同，“人卡”必须每天更新吗？
As a sign of male dominance, meat eating must be anxiously reiterated. The aggressive rearticulation shows how anxious and unsettled identity is. Apparently you have to keep participating in the construction of maleness by eating animals, proving meat eating and masculinity as both unstable and yet normative. 作为男性占主导地位的标志，必须焦急地重申吃肉。咄咄逼人的重新梳理表明了身份认同是多么焦虑和不安。显然，你必须通过吃动物来继续参与男性气质的构建，证明吃肉和男性气质既不稳定又规范。
The New York Times provided a tongue-in-cheek yet serious review of a steakhouse in a strip club: the mid-town Penthouse Executive Club. Then-restaurant critic (but soon to become the Times' first openly gay op-ed columnist) Frank Bruni wrote, "It may be laughable when someone says he gets Penthouse magazine for the articles. It's no joke when I say I went to the Penthouse Executive Club for the steaks." The objectification of women is so normalized that Bruni writes, "You can find bliss in the soulless cradle of a strip mall. Why not the topless clutch of a strip club? And so, early this month, I gathered three friends for an initial trip (dare I call it a maiden voyage?) to the Penthouse club-or, more specifically, to the restaurant, Robert's Steakhouse, nestled inside it." found himself "more aroused by the side dishes than the sideshow: underdressed, overexposed young women in the vestibule." He refuses the offer of one of the women that she would get naked for him, "But the beef, I devoured—breathlessly, ecstatically." adds, "you'll be turned on by the quality of the plated meat." The title of the review? "Where Only the Salad Is Properly Dressed." 《纽约时报》对一家脱衣舞俱乐部的牛排馆进行了诙谐而严肃的评论：位于市中心的顶层公寓行政俱乐部。当时的餐厅评论家弗兰克·布鲁尼（Frank Bruni）写道：“当有人说他因为这些文章而获得《阁楼》杂志时，这可能是可笑的。当我说我去顶层公寓行政俱乐部吃牛排时，这可不是开玩笑的。 对女性的物化是如此正常化，以至于布鲁尼写道：“你可以在脱衣舞商场的没有灵魂的摇篮中找到幸福。为什么不是脱衣舞俱乐部的裸照手拿包？因此，本月初，我召集了三个朋友，开始了第一次旅行（我敢称之为处女航吗？）去顶层公寓俱乐部——或者更具体地说，去坐落在里面的罗伯特牛排馆餐厅。 发现自己“比配菜更能激起人们的兴趣：前厅里衣着不整、过度暴露的年轻女性。 他拒绝了其中一个女人的提议，她会为他赤身裸体，“但是牛肉，我吃得喘不过气来，欣喜若狂。 “他补充道，”你会被摆盘肉的质量所吸引。评论的标题？“只有沙拉是适当调味的。”
When Paul Levy reviewed Hugh Fearnley-Whittingstall's The River Cottage Meat Book for the Times Literary Supplement, the review was entitled "A Bit of Skirt." 当保罗·利维（Paul Levy）为《泰晤士报文学副刊》（Times Literary Supplement）评论休·费恩利-惠廷斯托尔（Hugh Fearnley-Whittingstall）的《河边小屋肉书》（The River Cottage Meat Book）时，这篇评论的标题是“裙子的一点点”。
Afterword to the Twenty-Fifth Anniversary Edition 二十五周年纪念版后记
Figure 10 The cow sexualized and feminized. Photographed by Eva Lisa Negro, Villa Guardia, Italy, on August 30, 2014. Photograph copyright (c) by Eva Lisa Negro. Used by permission. 图10 奶牛的性化和女性化。2014 年 8 月 30 日，伊娃·丽莎·内格罗 （Eva Lisa Negro） 在意大利瓜迪亚别墅拍摄。照片版权所有 （c） Eva Lisa Negro。经许可使用。
Figure 11 An advertising campaign for this issue of Playboy in Brazil. 图11 本期《花花公子》在巴西的广告活动。
Afterword to the Twenty-Fifth Anniversary Edition 二十五周年纪念版后记
We fail to recognize that the act of viewing another as an object and the act of believing that another is an object are actually different acts because our culture has collapsed them into one. David Lubin argues that "gazing at women voyeuristically is a means by which men may experience, reexperience or experience in fantasy their virility and all the potency and social worth that implies. Voyeurism by any definition, suggests detachment, estrangement, viewing from a distance." 我们没有认识到，将他人视为客体的行为和相信他人是客体的行为实际上是不同的行为，因为我们的文化已经将它们合二为一。大卫·鲁宾（David Lubin）认为，“窥淫癖地凝视女性是一种手段，男性可以通过这种方式体验、重新体验或在幻想中体验他们的阳刚之气以及所暗示的所有效力和社会价值。癖，无论从哪个定义来看，都意味着超脱、疏远、远距离观看。
In 2015, at a Los Angeles branch of Trader Joe's a poster placed above the fragmented pieces of dead animals announces, "Finest quality cuts that 'meat' everyone's approval." It shows men leering at a woman who has meat tied to her hat with a ribbon. It offers voyeurism of voyeurism, teaching others how to consume. 2015 年，在 Trader Joe's 的洛杉矶分店，一张海报被放置在动物尸体碎片上方，上面写着：“最优质的切块，'肉'每个人都认可。它显示了男人对一个女人的嘲笑，女人的帽子上绑着一条丝带。它提供癖的癖，教别人如何消费。
In Colored Pictures: Race and Visual Representation, Michael Harris points out that "societies articulate their values and social hierarchies visually in many grand and subtle ways." He describes three recurring aspects concerning women in Western art: evidence of patriarchal structures, the assumption of the universality of the white male perspective, and the appropriation of female bodies. Trader Joe's gives us all three, along with the selling of dead bodies. 迈克尔·哈里斯（Michael Harris）在《彩色图片：种族与视觉表现》（Colored Pictures： Race and Visual Representation）一书中指出，“社会以许多宏大而微妙的方式在视觉上表达了他们的价值观和社会等级制度。他描述了西方艺术中关于女性的三个反复出现的方面：父权制结构的证据，白人男性视角普遍性的假设，以及对女性身体的挪用。 Trader Joe's 给了我们这三个，以及出售尸体。
William O'Barr's Culture and the Ad notes that hierarchy, dominance, and subordination are the most frequently depicted qualities of social relationships in advertisements. Rarely are ads egalitarian. Ads advance someone over something. In postmodern times, advertisement strategies have saturated the visual field influencing art and the news media, superimposing images and creating referentiality across their once discrete fields. 威廉·奥巴尔（William O'Barr）的《文化与广告》（Culture and the Ad）指出，等级制度、支配地位和从属关系是广告中最常描述的社会关系品质。广告很少是平等的。广告让某人胜过某事。在后现代时代，广告策略已经饱和了影响艺术和新闻媒体的视觉领域，叠加了图像，并在它们曾经离散的领域中创造了参考性。
In Chapter 2, I refer to a steakhouse in New Jersey called "Adam's Rib" asking, "Who do they think they were eating?" This trope (and bad theology) continues. In February 2015, while at the Cowboy Brazilian Steakhouse for a meeting about a Criminal Domestic Violence bill, South Carolina Senator Shealy-the only woman senator in the state senatechallenged Senator Tom Corbin for attacking women. Corbin's reply? "Well, you know God created man first." Corbin continued with a smirk, "Then He took the rib out of man to make woman. And you know, a rib is a lesser cut of meat." In 2013, a new Israeli steakhouse, "Angus" in Haifa and Nes Ziona, promoted itself with the image of a blonde woman's naked body (the photograph is from the side). In Hebrew, her body parts are labeled as though she were meat. The ad asks, "Do you ever have the desire to bite a choice piece of meat?" 在第 2 章中，我提到了新泽西州一家名为“亚当肋骨”的牛排馆，问道：“他们认为他们在吃谁？这种比喻（和糟糕的神学）仍在继续。2015 年 2 月，南卡罗来纳州参议员谢利（Shealy）——该州参议院唯一的女参议员——在牛仔巴西牛排馆参加关于刑事家庭暴力法案的会议时，挑战参议员汤姆·科尔宾攻击女性。科尔宾的回答？“嗯，你知道上帝首先创造了人。科尔宾继续傻笑着，“然后他从男人身上取下了肋骨，做了女人。你知道，肋骨是一块较小的肉。 2013 年，一家位于海法和 Nes Ziona 的新以色列牛排馆“Angus”以金发女人裸体的形象宣传自己（照片是从侧面拍摄的）。在希伯来语中，她的身体部位被贴上了肉的标签。广告问道：“你有没有想过咬一块肉？
In the 2014 movie, The Grand Budapest Hotel, M. Gustave tells Zero, the lobby boy, "She was dynamite in the sack by the way. . . . When you're young it's all filet steak, but as the years go by you have to move on to the cheaper cuts." Wes Anderson put these words into the mouth of the fictional beloved writer speaking in 1985, ostensibly quoting an elderly hotel owner from 1968, who heard the words from M. Gustave, a man already out of date in 1932. The movie offers a tidy illustration of the transmission of the sexual politics of meat. It is as though M. Gustave had read the nineteenth-century guidebook to brothels that opens Part One of this book. 在2014年的电影《布达佩斯大饭店》中，M·古斯塔夫告诉大堂男孩零，“顺便说一句，她是麻袋里的炸药。当你年轻的时候，它都是菲力牛排，但随着岁月的流逝，你必须转向更便宜的切块。韦斯·安德森 （Wes Anderson） 在 1985 年将这些话放入虚构的受人喜爱的作家的口中，表面上引用了 1968 年一位年迈的酒店老板的话，他从 1932 年已经过时的古斯塔夫先生那里听到了这些话。这部电影为肉类性政治的传播提供了一个简洁的例证。就好像古斯塔夫先生读过十九世纪的妓院指南一样，这本书是本书第一部分的开篇。
A "bum burger" advertisement in 2013 in Australia showed women's rear end as buns for a hamburger and was challenged for being sexist. The Advertising Standards Bureau Case Report summarized the problem: "The advertisement features a woman lying on the beach in a bikini. The photo is focused on her bottom which has the contents of a burger including lettuce, tomato, cheese and a meat patty between the cheeks of her backside. The text reads: 'Goodtime Burgers' and 'The freshest fun between the buns.'" 2013年在澳大利亚的一则“流浪汉汉堡”广告中，女性的后端被展示为汉堡包的面包，并因性别歧视而受到挑战。广告标准局的案例报告总结了这个问题：“广告中一个女人穿着比基尼躺在沙滩上。这张照片聚焦在她的屁股上，里面有汉堡的内容物，包括生菜、西红柿、奶酪和她背部脸颊之间的肉饼。文字写着：'Goodtime Burgers'和'面包之间最新鲜的乐趣'。
One of the complaints explained, "A burger patty and accompanying lettuce etc is lodged in a woman's private part, the woman's body and private parts are objectified as something for people (probably men) to consume." Carl's Jr., the US burger chain, did a similar ad, but in the US there is no mechanism for challenging it. Indeed, challenging a misogynist ad usually results in promoting it. 其中一项投诉解释说，“汉堡肉饼和随附的生菜等被卡在女人的，女人的身体和被物化为人们（可能是男人）消费的东西。 美国汉堡连锁店Carl's Jr.也做了类似的广告，但在美国没有挑战它的机制。事实上，挑战厌女广告通常会导致推广它。
In 2014, five women chefs in Philadephia posed for a promotional shoot before a five-course "Fine Swine Pork and Beer Dinner." Dressed in a human anatomy leotard, one of the chefs posed for a shot of her rear end as she stood next to the behinds of dead pigs with their anuses prominently displayed. The reporter for Philadelphia Magazine, Victor Fiorillo, refers to the photo and suggests it be called "Pig Butt." The women chefs in Philly were animalized in the meat locker (a popular location for pornographic shots, and the site of a competition in the America's Next Top Model TV show in which the contestants had to wear raw flesh panties and bras). They seemed to acknowledge, "See us as meat if that will get you to our event." 2014 年，费城的五位女厨师在五道菜的“优质猪肉和啤酒晚餐”前摆姿势拍摄宣传片。其中一位厨师穿着人体解剖紧身衣，站在死猪的背后，肛门突出地展示出来，摆出姿势拍摄她的后端。《费城杂志》（Philadelphia Magazine）的记者维克多·菲奥里洛（Victor Fiorillo）提到这张照片，建议将其命名为“猪屁股”。 费城的女厨师们在肉柜里被动物化了（这是一个色情镜头的热门地点，也是美国下一个顶级模特电视节目的比赛地点，参赛者必须穿生肉内裤和胸罩）。他们似乎承认，“如果能让你参加我们的活动，就把我们当肉看。
In our culture, "meat" operates as a mass term, defining entire species of animals. Mass terms refer to things like water or colors; no matter how much you have of it, or what type of container it is in, it is still water. You can add a bucket of water to a pool of water without changing it at all. Objects referred to by mass terms have no individuality, no uniqueness, no specificity, no particularity. When we turn an animal into "meat," someone who has a very 在我们的文化中，“肉”是一个大众术语， 定义了整个动物物种。质量术语指的是水或颜色之类的东西;无论你有多少，或者它在什么类型的容器里，它仍然是水。您可以在不改变水池的情况下将一桶水添加到水中。大众术语所指的对象没有个性，没有独特性，没有特殊性，没有特殊性。当我们把动物变成“肉”时，一个有
Afterword to the Twenty-Fifth Anniversary Edition 二十五周年纪念版后记
particular, situated life, a unique being, is converted into something that has no distinctiveness, no uniqueness, no individuality. 特殊的、有位置的生命，一个独特的存在，被转化为没有独特性、没有独特性、没有个性的东西。
What is on the table in front of us is not devoid of specificity. It is the dead flesh of what was once a living, feeling being. We make someone who is a unique being and therefore not the appropriate referent of a mass term into something that is the appropriate referent of a mass term. 摆在我们面前的桌子上的东西并非没有具体性。它是曾经是一个活生生的、有感觉的存在的死肉。我们把一个独特的存在，因此不是质量术语的适当指称的人变成了质量术语的适当指称。
With farmed animals their consumability determines their treatment, their post-mortem state permits constructing their lives imprisoned within industrial farms. In Neither Man nor Beast, I coined the term "terminal animals" for farmed animals who are raised to be killed and become dead flesh for consumption. Attitudes of human exceptionalism, entitlement, and disrespect play a central role in the social rejection of the idea that other animals matter, but equally so does the status quo, "Why else do they exist?" 18 对于养殖动物来说，它们的消费能力决定了它们的待遇，它们的死后状态允许它们在工业化农场内构建它们的生活。在《既不是人也不是野兽》一书中，我创造了“绝症动物”一词，用来形容养殖动物，这些动物被饲养起来，被杀死，变成死肉供食用。人类例外论、权利和不尊重的态度在社会拒绝其他动物很重要的观念中起着核心作用，但现状同样如此，“它们为什么存在？18
The Rhode Island Coalition against Domestic Violence created a campaign in 2009 that said, "It's not acceptable to treat a woman like one." One public service ad showed a punching bag. But another showed a side of "beef" hanging from a hook clothed with a tank top and short denim skirt. In other words, it is not acceptable to treat women like a piece of meat; but it is acceptable to treat a nonhuman animal as one. European human rights campaigners, including Amnesty International, have created several public service ads against human trafficking showing women covered with cellophane as though they were packaged like meat. Again, the message is "don't treat women like terminal animals, but you don't need to disturb your treatment of terminal animals." 罗德岛反家庭暴力联盟（Rhode Island Coalition Against Domestic Violence）在2009年发起了一项运动，称“像对待一个女人一样对待女人是不可接受的。一则公益广告展示了一个出气筒。但另一张照片显示，钩子上挂着一面“牛肉”，上面穿着背心和牛仔短裙。换句话说，把女人当成一块肉是不可接受的;但是将非人类动物视为非人类动物是可以接受的。包括国际特赦组织在内的欧洲人权活动家已经制作了几则反对人口贩运的公益广告，展示妇女身上覆盖着玻璃纸，仿佛她们被包装得像肉一样。同样，信息是“不要像对待绝症动物一样对待女性，但你不需要打扰你对绝症动物的治疗。
Sexual references massage the dead flesh into a doubly consumable object, referencing women's fragmentation as well: "piece of ass," "breast man," "leg man." 性暗示将死去的肉体按摩成双重消耗品，也提到了女性的碎片化：“屁股”、“乳房男人”、“腿男人”。
The media participates in the saturating of an over-saturated culture and normalizes and weaves together misogyny and consumption of nonhuman animals. The front page of the Business section of The Dallas Morning News announced, "Hootersalum tohelpaugmentTwinPeaks" (breast "augmentation" being the referent). The word "augment" shows the seamlessness of the media's perspective and Hooters' and Twin Peaks' viewpoints, re-presenting and re-inscribing the "breastaurant" business of selling food-especially "male" comfort food of dead animals-through women's bodies. 媒体参与了过度饱和的文化的饱和，并将厌女症和对非人类动物的消费正常化和编织在一起。《达拉斯晨报》（The Dallas Morning News）商业版的头版宣布，“Hootersalum tohelpaugmentTwinPeaks”（隆胸“是指代）。“增强”一词显示了媒体视角与Hooters和Twin Peaks视角的无缝衔接，重新呈现和重新刻画了通过女性身体销售食品的“乳房”业务，尤其是死去的动物的“男性”安慰食品。
In September 2014, Fox News host Eric Bolling, responding to news reported by news host Kimberly Guilfoyle about the United Arab Emirates' first female pilot landing a plane, asked, "Would that be considered boobs on the ground or no?" conveying not only his view of a professional woman pilot but his colleague, the woman news host, reduced to a female body part. When Steven Colbert responded to this comment, in mocking the "cocks on Fox" he spent more time further sexualizing and fragmenting the pilot, referring to "a pair in the air," "a rack over Iraq," and "You haven't seen weapons of mass destruction like this pair of Abu Double Dhabis." (A Chicago menu featured "The Double D Cup Breast of Turkey Sandwich.") 2014年9月，福克斯新闻主持人埃里克·博林（Eric Bolling）在回应新闻主持人金伯利·吉尔福伊尔（Kimberly Guilfoyle）报道的有关阿拉伯联合酋长国第一位女飞行员降落飞机的新闻时问道：“这算不算是地面上的胸部？”不仅传达了他对职业女飞行员的看法，还传达了他的同事，女新闻主持人的看法。 沦为女性身体部位。当史蒂文·科尔伯特（Steven Colbert）回应这一评论时，在嘲笑“福克斯的公鸡”时，他花了更多的时间进一步性化和分裂飞行员，指的是“一对在空中”，“伊拉克上空的架子”和“你还没有见过像这对阿布双扎比斯这样的大规模杀伤性武器。（芝加哥的菜单上有“火鸡三明治的双D罩杯胸肉”。
Bolling had to apologize twice, his first apology being so ineffectual. During his second apology he said with a straight face, "My remark was not intended to be disparaging of her, but that's how it was taken." Colbert, however, never had to apologize for being a comic who disparaged her, nor did the restaurant that offered fragmented body parts. 博林不得不道歉两次，他的第一次道歉是如此无效。在第二次道歉时，他板着脸说：“我这番话并不是要贬低她，但事实就是如此。然而，科尔伯特从未为贬低她的喜剧演员而道歉，提供肢体碎片的餐厅也不必道歉。
Once fragmented, consumption happens. The consumption of a being, and the consumption of the meaning of that being's life, so that the referent point changes. 一旦碎片化，消费就会发生。一个存在的消费，以及那个存在生命的意义的消费，使指涉点发生变化。
In 2013, the police department of a community started to receive calls about strange noises that the residents were hearing: "Strange noises turn out be cows missing their calves." The police chief explained to the local newspaper that "The noises are coming from mother cows who are lamenting the separation from their calves and their babies. After a showing of The Sexual Politics of Meat Slide Show, a young woman approached me. She told me that her baby had died at birth and how awful it felt to have full breasts and milk for her baby, but not a baby to feed. When people want to know why she is vegan, she feels it is such a personal decision, informed by tragedy, it is hard to speak of it. But she knows herself how milk comes from a grieving mother. 2013年，一个社区的警察局开始接到电话，称居民听到了奇怪的声音：“奇怪的声音原来是奶牛丢失了小牛。警察局长向当地报纸解释说：“这些声音来自母牛，它们正在哀叹与小牛和婴儿的分离。 在放映了《肉的性政治》幻灯片放映后，一位年轻女子走近我。她告诉我，她的孩子在出生时就夭折了，她的孩子有饱满的乳房和乳汁，但没有婴儿可以喂养，这感觉是多么糟糕。当人们想知道她为什么是素食主义者时，她觉得这是一个如此个人的决定，以悲剧为依据，很难说出来。但她自己知道牛奶是如何来自悲伤的母亲的。
Feminized protein is plant protein produced through the abuse of the reproductive cycle of female animals (p. 62). Humans require a sexual slavery with chickens in battery cages and dairy cows in a constant cycle of forced pregnancy and lactation. Nathan Runkle, President of Mercy for Animals, explains: "Selective breeding and artificial hormones are often used to push these animals' bodies to their limits. While cows can live up to 25 years, in the dairy industry they are typically so worn out from repeated pregnancies and unnaturally high milk production that they are considered 'spent' by the time they are 5 or 6 years old. Most 'spent' cows end up being killed for ground beef, which helps disguise the poor condition of their flesh. The constant cycle of pregnancy needed to sustain dairy production 女性化蛋白质是通过滥用雌性动物的生殖周期产生的植物蛋白（第 62 页）。人类需要对电池笼中的鸡和奶牛进行役，以不断的强迫怀孕和哺乳循环。Mercy for Animals主席Nathan Runkle解释说：“选择性育种和人工激素通常被用来将这些动物的身体推向极限。虽然奶牛可以活到 25 岁，但在乳制品行业，它们通常因反复怀孕和不自然的高产奶量而疲惫不堪，以至于它们在 5 或 6 岁时就被认为“用完了”。大多数“用完”的奶牛最终被宰杀以换取碎牛肉，这有助于掩盖其肉质的不良状况。维持乳制品生产所需的持续妊娠周期
means there are lot of 'surplus' baby calves born on dairy farms. On most dairy farms, calves are ripped away from their mothers almost immediately after they are born and are typically fed an artificial milk replacer so that all of their mothers' milk can be sold for profit." 意味着奶牛场出生的“过剩”小牛犊很多。在大多数奶牛场，犊牛几乎在出生后立即被从母亲身边扯走，通常会喂食人造代乳品，以便所有母亲的牛奶都可以出售以获取利润。
Runkle continues, "While some female calves are grown out and used as replacements for the 'spent' cows in the dairy herd, many of them are slaughtered for beef as babies. Since males will never produce milk, they are usually sold, as babies, for beef or veal. In the veal industry, calves are crammed into tiny wooden boxes, often chained by the neck, unable to even turn around or lie down comfortably for months until they are killed." Runkle继续说道，“虽然一些母牛犊已经长大并被用作奶牛群中'用过的'奶牛的替代品，但其中许多牛犊在婴儿时期就被屠宰为牛肉。由于雄性永远不会产奶，因此它们通常在婴儿时期被出售为牛肉或小牛肉。在犊牛行业，犊牛被塞进小木箱里，经常被锁在脖子上，几个月甚至无法转身或舒适地躺下，直到它们被杀死。
In addition to the cruelties inherent in dairy production, undercover investigations by Mercy For Animals (MFA) and other animal protection groups consistently expose sadistic acts of animal abuse by desensitized workers on factory farms. Countless undercover videos at dairy farms across the country reveal workers, managers, and owners viciously kicking, beating, and punching these gentle animals in the their faces and bodies, and dragging them by their necks with chains attached to tractors. MFA recently conducted an investigation at a massive dairy factory farm in New Mexico that was a supplier to Leprino Food, the world's largest pizza cheese manufacturer and a supplier to Pizza Hut (as well as Domino's and Papa Johns). The treatment of cows in the Pizza Hut supply chain is filled with fear, exploitation, and blatant abuse. The undercover video can be viewed at www.sliceofcruelty.com. 除了乳制品生产中固有的残酷行为外，动物怜悯组织（MFA）和其他动物保护组织的秘密调查不断揭露工厂化农场中麻木不仁的工人虐待动物的虐待行为。全国各地奶牛场的无数卧底视频显示，工人、经理和业主恶毒地踢、殴打和殴打这些温柔的动物的脸和身体，并用拖拉机上的链子拖住它们的脖子。MFA 最近在新墨西哥州的一家大型乳制品工厂农场进行了调查，该农场是世界上最大的比萨奶酪制造商 Leprino Food 的供应商，也是必胜客（以及达美乐和棒约翰）的供应商。必胜客供应链中对奶牛的待遇充满了恐惧、剥削和公然虐待。卧底视频可以在 www.sliceofcruelty.com 观看。
Even though the non-human female animals are alive, dairy products and eggs are not victimless foods. Female non-humans are the absent referents in the consumption of dairy/eggs. 尽管非人类雌性动物还活着，但乳制品和鸡蛋并不是无受害者的食物。女性非人类是乳制品/鸡蛋消费中不存在的参照物。
Flesh eaters often justify their actions saying that, "the animals wouldn't exist if I didn't eat them." In fact, there would be no flesh eating if female non-humans weren't constantly made pregnant. Female animals are forced to manufacture "meat" for production through their reproductive abuse. Talk about alienated labor! Reproduction is devalued and kept captive. As Barbara Noske explains: 肉食者经常为自己的行为辩护，说：“如果我不吃它们，动物就不会存在。事实上，如果女性非人类不经常怀孕，就不会有肉吃。雌性动物被迫通过生殖虐待来制造“肉”进行生产。谈谈异化劳动！繁殖被贬值并被俘虏。正如芭芭拉·诺斯克（Barbara Noske）所解释的那样：
While for the male home and work are separate, and for the female work is in the home as well, animal "workers" cannot "go home" at all. The modern animal industry does not allow them to "go home"-they are exploited 24 hours a day. In the case of animals the "home" itself has been brought under factory control. . . . Indeed, it is often the 对于男性来说，家庭和工作是分开的，而对于女性来说，工作也是在家里进行的，而动物“工人”根本无法“回家”。现代畜牧业不允许它们“回家”——它们一天 24 小时都被剥削。就动物而言，“家”本身已被置于工厂的控制之下。事实上，它通常是
Afterword to the Twenty-Fifth Anniversary Edition 二十五周年纪念版后记
sphere of reproduction (mating, breeding, the laying of eggs), which the capitalist seeks to exploit. 资本家试图利用的繁殖领域（交配、繁殖、产卵）。
Out of the day-to-day suffering inflicted on female farmed animals arises a contempt that those who suffer for us are beneath our notice; names associated with the female reproductive system become insults: cow, pig, sow, hen, old biddy, bitch all have negative connotations . . . terms for women derived from females who have absolutely no control over their reproductive choices. 在雌性养殖动物遭受的日常痛苦中，产生了一种蔑视，即那些为我们受苦的人在我们的注意之下;与女性生殖系统相关的名字变成了侮辱：牛、猪、母猪、母鸡、老比迪、母狗都有负面含义。女性的术语源自完全无法控制其生育选择的女性。
Figure 14 The Canadian photojournalist Jo-Anne McArthur spent a full day at a small-scale dairy and veal farm, witnessing milk line production, artificial insemination, and the birth of a calf who was taken away from her mother less than fifteen minutes after she was born to become a veal calf. After being dumped in a wheelbarrow, she was wheeled to her new home, a veal crate. The first food for the veal calf was colostrum from a bottle. 图14 加拿大摄影记者乔-安妮·麦克阿瑟（Jo-Anne McArthur）在一个小型奶牛场和小牛场度过了一整天，目睹了牛奶生产线的生产、人工授精，以及一头小牛的出生，小牛出生后不到十五分钟就被从母亲身边带走，成为小牛犊。在被扔进独轮车后，她被推到她的新家，一个小牛肉箱。小牛犊的第一种食物是瓶子里的初乳。
McArthur reports that the cows at the small-scare farm know no pasture. Their days are spent standing on hard surfaces. Painfully overgrown hooves are a result of sedentary days and the cement they stand on their whole lives. 麦克阿瑟报告说，这个小农场的奶牛不知道牧场。他们的日子都是站在坚硬的表面上度过的。令人痛苦的过度生长的蹄子是久坐不动的结果，也是它们一生站立的水泥的结果。
This photograph shows the mothers being milked through a meticulously motorized and computerized system as they stand on their painfully overgrown hooves. 这张照片显示，母亲们站在痛苦的过度生长的蹄子上，通过精心设计的电动和计算机化系统挤奶。
For photographs that record McArthur's day at this small-scale dairy see www.weanimals.org under "Dairy and Veal Farm." 有关记录麦克阿瑟在这家小型奶牛场的一天的照片，请参阅“奶牛场和小牛肉农场”下的 www.weanimals.org。
Photograph copyright Jo-Anne McArthur. Used with permission. 照片版权归 Jo-Anne McArthur 所有 。经许可使用。
How is reproductive slavery normalized and naturalized? It may seem counterintuitive, but one way is to exhibit it. In the past, this involved selling enslaved African-Americans at public auctions or encouraging artistic depictions of "odalisques" (female slaves in the Ottoman Empire). Now, sows are transported to the California State Fair and kept on display in farrowing crates with their babies. This form of reproductive slavery begins with synchronizing sows' pregnancies and delivery (including inducing labor). After giving birth, the sows are placed in farrowing crates. Farrowing crates were ostensibly created to keep the sow from rolling over and crushing her offspring. One wonders how pigs avoided extinction for all the centuries that they birthed prior to the creation of these body-gripping cages. 生殖奴役是如何正常化和归化的？这似乎有悖常理，但一种方法是展示它。过去，这涉及在公开拍卖会上出售被奴役的非裔美国人，或鼓励对“odalisques”（奥斯曼帝国的女奴隶）进行艺术描绘。 现在，母猪被运送到加利福尼亚州博览会，并与它们的婴儿一起在产仔箱中展出。这种形式的生殖奴役始于同步母猪的怀孕和分娩（包括引产）。分娩后，将母猪放入分娩箱中。产仔箱的创建表面上是为了防止母猪翻滚并压碎她的后代。人们想知道，在创造这些抓身体的笼子之前，猪是如何在它们出生的所有世纪里避免灭绝的。
The farrowing crate frames female re-productivity: the supposedly revered maternal body is controlled, dominated, displayed, and objectified. In fact, this captive reproduction deprives sows of expressing their maternal instinct which is to nurse and care for the piglets away from people. 产仔箱勾勒出女性的再生产能力：本应受人尊敬的母体被控制、支配、展示和物化。事实上，这种圈养繁殖剥夺了母猪表达其母性本能的能力，即在远离人类的地方哺乳和照顾仔猪。
The sow is burdened by sexist cultural representations that show her as wanting to be dominated, pregnant, and consumed. Consider "Lisa," a part of an exhibit at the annual convention of "pork producers." (The sow is-against her will—the real "pork producer.") Lisa, a buxom cartoon pig with stockings, heels, garters, lipstick, was a part of an exhibit for pharmaceuticals. In the six foot high advertisement, a human-size Lisa gazes toward exhibitors while fondling the medicine that is being advertised. The large exhibit announces, "Lisa gives you one more pig per year." For "Lisa," production and reproduction are the same act, and her body is the raw material of production. It is because of the sow that "pork" and "bacon" exist; her status is so low she can be exhibited in her painful, cramped cage of motherhood. Exhibiting her is the act of reassurance that such treatment is okay. We can consult our own bodies (for instance after a cross country flight), and know that being confined and having restricted movement is not comfortable. Upon landing, besides reaching for their luggage stowed above them, people rise from their seats and stretch. 母猪背负着性别歧视的文化表现，表明她想要被支配、怀孕和被消费。以“丽莎”为例，它是“猪肉生产商”年度大会上展览的一部分。（母猪违背了她的意愿，才是真正的“猪肉生产者”。丽莎是一只穿着丝袜、高跟鞋、吊袜带、口红的丰满卡通猪，是药品展览的一部分。在六英尺高的广告中，一个人类大小的丽莎一边抚摸着正在宣传的药物，一边凝视着参展商。大型展览宣布，“丽莎每年再给你一头猪。对于“丽莎”来说，生产和繁殖是一回事，她的身体是生产的原料。正是因为母猪，“猪肉”和“培根”才存在;她的地位如此之低，以至于可以在她痛苦、狭窄的母性笼子里展示出来。展示她是向这种待遇保证的行为。我们可以检查自己的身体（例如在越野飞行后），并且知道被限制和限制行动是不舒服的。着陆后，除了伸手去拿存放在他们上方的行李外，人们还会从座位上站起来伸展身体。
Any exhibit of sows in farrowing crates wants us to gawk, and in gawking be reassured. Discomfort? Anguish? "Lisa" and her sisters never get to stretch. Instead she invites, with her sexy pose, "I want you to use me." 任何产仔箱中的母猪展品都希望我们目瞪口呆，在目瞪口呆时感到放心。不适？痛苦？“丽莎”和她的姐妹们永远无法伸展身体。相反，她用性感的姿势邀请，“我要你利用我。
While the image of "Lisa" committed discursive violence, it existed to support a material form of violence. The sows at the California State Fair are not representations; they are actual beings like the sow from an undercover investigation by Mercy for Animals. 虽然“丽莎”的形象实施了话语暴力，但它的存在是为了支持一种物质形式的暴力。加州博览会上的母猪不是代表;他们是真实的生物，就像 Mercy for Animals 卧底调查中的母猪一样。
Afterword to the Twenty-Fifth Anniversary Edition 二十五周年纪念版后记
Figure 15 "Fat Selfish Bitch" from Mercy for Animals' undercover investigation of Iowa Select Farms, the largest pig factory farm in the state. As Nathan Runkle points out, "On a notecard above a sow's gestation crate, a worker wrote the words, 'Fat/Selfish Bitch.' Such comments give a true glimpse into the mindset of the workers at these facilities-who all too often lose their own humanity when put into situations where they perpetuate violent, domination, and oppression as part of their job." Courtesy Nathan Runkle, President, Mercy for Animals. The video from the investigation is at www.mercyforanimals.org/pigabuse. 图 15 “Fat Selfish Bitch”，来自 Mercy for Animals 对爱荷华州最大的养猪工厂化农场 Iowa Select Farms 的卧底调查。正如内森·朗克尔（Nathan Runkle）所指出的，“在母猪妊娠箱上方的记事卡上，一名工人写下了'胖/自私的婊子'这几个字。这些评论真实地瞥见了这些设施中工人的心态——当他们将暴力、统治和压迫作为工作的一部分时，他们往往会失去自己的人性。由 Mercy for Animals 总裁 Nathan Runkle 友情提供。调查视频在 www.mercyforanimals.org/pigabuse。
From a sexualized female who "wants" to give you another baby through reproductive captivity to "fat selfish bitch," the arc of the narrative being told about the child-bearing sow enforces on their lives and perpetuates some of the painful regressive stereotypes applied to women. Fat selfish bitch? Maybe she wanted to stretch. 从一个“想”通过生殖圈养给你再生一个孩子的性化女性到“肥胖自私的婊子”，讲述生育母猪的叙述弧线强加于她们的生活，并延续了一些适用于女性的痛苦倒退的刻板印象。又胖又自私的婊子？也许她想伸展一下。
Getting captive animals to move when they are ill or have been captive for months or years can be a challenge that the low-paid workers at industrial 让圈养的动物在生病或被圈养数月或数年时移动可能是工业低薪工人面临的挑战
farms are not well equipped to handle. Undercover animal activists have exposed many instances of abusive behavior. Undercover video in North Carolina showed workers "dragging hogs by their ears, beating them with metal gate rods, and gouging their eyes-all in an effort to get stubborn [sic] sows to move from gestation crates to farrowing crates, where they would give birth and suckle their piglets.". 农场的处理设备不完善。卧底动物活动家揭露了许多虐待行为的例子。北卡罗来纳州的卧底视频显示，工人们“拽着猪的耳朵，用金属门棒殴打它们，挖掉它们的眼睛——所有这些都是为了让顽固的母猪从妊娠箱转移到分娩箱，在那里它们会分娩和哺乳仔猪。
With the industrialization of the production of animal flesh, everything is sped up-not just the kill line. If the slaughterhouse line inspired the factory line (p. 32), the sped-up factory line and the integrated industrial approach to production has influenced the production of dead flesh. The pressure to increase supply by increasing the speed of the production line in slaughterhouses and the painful effects on, and huge costs for, the worker and the animals are detailed in Eric Schlosser's Fast Food Nation and Ted Genoways' The Chain. Viewing undercover footage reveals that forcing animals to live in factory farms is itself mistreatment. 随着动物肉生产的工业化，一切都在加速——而不仅仅是杀戮线。如果说屠宰场生产线启发了工厂生产线（第32页），那么加速的工厂生产线和综合工业生产方法则影响了死肉的生产。埃里克·施洛瑟（Eric Schlosser）的《快餐国度》（Fast Food Nation）和泰德·吉诺韦斯（Ted Genoways）的《链条》（The Chain）详细介绍了通过提高屠宰场生产线的速度来增加供应的压力，以及对工人和动物的痛苦影响和巨大成本。观看卧底录像会发现，强迫动物生活在工厂化农场本身就是虐待。
Besides the inherent mistreatment of lives within factory farm is the egregious abuse that occurs against recalcitrant, frightened, or sick animals. PETA sent two undercover investigators to an Iowa factory farm that housed 6,000 sows and ten of thousands of newborn piglets. They found that sows were being beaten relentlessly on the back. "In another [video shot], workers turned electric prods on a crippled sow and kicked pregnant sows repeatedly in the belly. A close-up showed a distressed sow knocked out, her face royal blue from a Prima Tech marking dye sprayed into her nostrils by a worker who said he was trying 'to get her high.' In one of the most disturbing sequences, a worker demonstrated the method for euthanizing underweight piglets: taking them by the hind legs and smashing their skulls against the concrete floor." 除了工厂化农场内固有的对生命的虐待外，还对顽固、受惊或生病的动物进行了严重的虐待。善待动物组织派出两名卧底调查员前往爱荷华州的一个工厂化农场，该农场饲养着6000头母猪和数万头新生仔猪。他们发现母猪的背部被无情地殴打。 “在另一个[视频镜头]中，工人们用电棒对着一头残废的母猪，反复踢怀孕母猪的肚子。特写镜头显示，一头痛苦的母猪被击倒，她的脸因一名工人喷洒到她的鼻孔中的Prima Tech标记染料而呈宝蓝色，该工人说他试图“让她兴奋”。在最令人不安的一幕中，一名工人演示了对体重不足的仔猪实施安乐死的方法：抓住它们的后腿，将它们的头骨砸在水泥地板上。
Robert Ruderman, a PETA undercover investigator, "noticed that many sows arriving in the farrowing barn from the breed barn bore the signs of abuse-red welts across their back from the herding canes and unexplained bloody gouges in their rumps." 善待动物组织卧底调查员罗伯特·鲁德曼（Robert Ruderman）“注意到，许多从品种猪舍来到产仔舍的母猪背上有放牧藤条留下的虐待红色贴边的痕迹，臀部有不明原因的血凿痕。
The second PETA undercover investigator, Michael Steinberg, recorded Richard Ralston "admitting to a series of abuses-including anally penetrating the sows with gate rods and herding canes. 'When I get pissed or get hurt or the fucking bitch won't move,' he says in a portion of the video, 'I grab one of those rods and I jam it in her asshole.'" 善待动物组织的第二位卧底调查员迈克尔·斯坦伯格（Michael Steinberg）记录了理查德·拉尔斯顿（Richard Ralston）“承认了一系列虐待行为，包括用门杆和放牧手杖插入母猪的肛门。当我生气或受伤或该死的婊子不会动弹时，“他在视频的一部分中说，”我抓住其中一根棒子，把它塞进她的屁眼里。
When Steinberg was "having trouble moving a frightened and balking gilt from isolation back to the breed barn, Ralston and another worker, Shawn 当斯坦伯格“难以将一头受惊和犹豫不决的后备母猪从隔离区搬回饲养棚时，拉尔斯顿和另一名工人肖恩
Lyons, jumped in and started kicking the agitated hog. Finally, Ralston turned to Steinberg and said, 'Stick your finger in her butt."' 里昂跳了进去，开始踢那头激动的猪。最后，拉尔斯顿转向斯坦伯格说：“把你的手指伸进她的屁股里。
Ralston also bragged about "giving it' to a sow with his cane." "I was shoving it in her pussy.'" 拉尔斯顿还吹嘘说用手杖“给”一头母猪。“我把它塞进了她的阴户里。
The assistant manager, Alan Rettig had been seen cracking the gate rod "down on the sow's back twice, each blow echoing through the barn. 'Don't be afraid to hurt 'em!' he shouted. Another time, Rettig exhorted Ralston, 'Hit 'em hard! Show 'em your dick! Show 'em your penis!'”26 有人看到助理经理艾伦·雷蒂格（Alan Rettig）“在母猪背上敲了两次门杆，每一次打击都在谷仓里回荡。不要害怕伤害他们！“他喊道。还有一次，雷蒂格劝诫拉尔斯顿，“狠狠地打他们！向他们展示你的鸡巴！让他们看看你的阴茎！26
In response to undercover campaigns that expose what happens in factory farms, various states in the United States are passing "ag-gag laws" that make it illegal to film on a factory farm or to misrepresent oneself to obtain access to a factory farm. Such laws recognize the power of the image in dispelling the consumer's nonchalance in consuming animal products, alerting them to the fact that this "commodity" had a life before ending up on a plate or before her milk became someone's coffee creamer. The ag-gag laws have been passed to prevent a specific kind of seeing, a specific kind of representation, a representation of the real lives and deaths of farmed animals. 为了应对揭露工厂化农场发生的事情的卧底运动，美国各州正在通过“ag-gag law”，规定在工厂化农场拍摄或歪曲自己以获得工厂化农场的使用权是非法的。这些法律承认图像的力量，可以消除消费者对消费动物产品的漠不关心，提醒他们这种“商品”在最终出现在盘子上或她的牛奶成为某人的咖啡奶精之前就已经有了生命。ag-gag 法律的通过是为了防止一种特定的观看、一种特定的表述、一种养殖动物的真实生活和死亡的表述。
Barbecue images often show sexually-free, sexually-inviting feminized subjects who want to be ravished/consumed. 烧烤图像通常显示想要被蹂躏/消费的性自由、性邀请的女性化对象。
They are "Ursula's" sisters and they share her fate (see p. 20). "Ursula Hamdress" is probably one of the founding images of anthropornography. Anthropornography is a neologism coined by Amie Hamlin and introduced in 2003 in The Pornography of Meat to identify the specific sexualizing and feminizing of animals, especially domesticated animals consumed as food. Animals in bondage, particularly farmed animals, are shown "free," free in the way that "beautiful" women have been depicted as "free"-posed as sexually available as though their only desire is for the viewer to want their bodies. Because pigs are prisoners before their violent deaths, the hostility of the message about women is clear. We all-women and pigs-want to be subordinated, consumed. 她们是“乌苏拉”的姐妹，她们与她有着共同的命运（见第20页）。“乌苏拉·哈姆德雷斯”可能是人类色情的创始形象之一。人类色情学是艾米·哈姆林 （Amie Hamlin） 创造的一个新词，并于 2003 年在《肉类色情》中引入，以确定动物的特定性化和女性化，尤其是作为食物食用的驯养动物。被束缚的动物，尤其是养殖动物，被展示为“自由”，自由，就像“美丽”的女性被描绘成“自由”的姿势一样，好像她们唯一的愿望就是让观众想要她们的身体。因为猪在暴力死亡之前是囚犯，所以关于女性的信息的敌意是显而易见的。我们所有的女人和猪都希望从属，被消费。
Cartoon pigs are shown stripping on a Canadian website that sells dead flesh. Or there is the "the turkey hooker" (a large Captain Hook-type curved hook used to remove a turkey corpse from the oven; "an easy pick up from pan to platter," it promises). In 2011, the New York Times' "Media Decoder" promoted rather than covered a promotional competition for an organic 卡通猪在加拿大一个出售死肉的网站上被展示为脱衣舞。或者有“火鸡”（一种大型胡克船长型弯曲钩，用于从烤箱中取出火鸡尸体;“从平底锅到盘子的轻松拿起，”它承诺）。2011年，《纽约时报》的“媒体解码器”（Media Decoder）宣传而不是报道有机产品的促销竞赛
meat store. The winners created a campaign that carried "the cheeky theme 'Lust for better meat.' The campaign uses a burlesque theme, replete with puns and double entendre, to underline a commitment by Fleisher's to reveal all—that is, to be transparent in its production and sales practices by sharing information with its customers. One poster ad, showing a chicken in lingerie, carries the headline 'Sultry Poultry' and declares, 'We love our breasts all natural.' Another poster ad presents a lamb performing a can-can dance; the headline reads, 'Hot for Ewe.' A third poster ad depicts a steer performing a fan dance, dubbed the 'rump and grind.'" Misogyny expressed through the depiction of sexualized farmed animals. 肉店。 获胜者发起了一场带有“厚颜无耻的主题'对更好肉的渴望'”的活动。该活动使用滑稽的主题，充满了双关语和双关语，以强调 Fleisher's 的承诺，即通过与客户共享信息来保持其生产和销售实践的透明度。一则海报广告展示了一只穿着内衣的鸡，标题是“闷热的家禽”，并宣称：“我们爱我们的乳房都是天然的。另一则海报广告展示了一只羔羊在表演康康舞;标题写着，“为母羊而热”。第三张海报广告描绘了一头骏马在表演扇子舞，被称为“臀部和磨砺”。厌女症通过对性化养殖动物的描绘来表达。
It's a sign of a fragmented and fragmenting culture that this ad campaign gets lifted into the stratosphere of the Times. But that's the strength of the sexual politics of meat-its seamless adoption throughout all levels of culture, from menus to television ads, from the local butcher to the paper of record for the United States. 这是一个支离破碎和支离破碎的文化的标志，这个广告活动被提升到了时代的平流层。但这就是肉类性政治的力量——它在各个文化层面的无缝采用，从菜单到电视广告，从当地的屠夫到美国的记录纸。
Figure 17 In 2013, this poster for the World Barbecue Contest appeared as part of the Memphis in May Festival. It was criticized by the Memphis Area Women's Council for its sexist imagery. The image was drawn directly (though transposing a woman into a pig) from a 1966 PopArt poster by Wes Wilson, "father of the rock concert poster." The barbecue poster was defended as art in response to the feminist critique. "It's art and art is as subjective as tasting the barbecue," Memphis in May Executive Vice President Diane Hampton told the Memphis Commercial Appeal. When I was interviewed for the same newspaper story, I told the reporter that I believed it was hate speech. 图17 2013年，这张世界烧烤大赛的海报出现在孟菲斯五月节上。孟菲斯地区妇女委员会批评其性别歧视的形象。这幅画是直接从“摇滚音乐会海报之父”韦斯·威尔逊（Wes Wilson）1966年的波普艺术海报中绘制的（尽管将女人换成了猪）。烧烤海报被捍卫为艺术，以回应女权主义的批评。“这是艺术，艺术就像品尝烧烤一样主观，”孟菲斯执行副总裁黛安·汉普顿（Diane Hampton）在5月份告诉孟菲斯商业呼吁。当我接受同一家报纸的采访时，我告诉记者，我认为这是仇恨言论。
Barbecues often reinforce the sexual politics of meat in several ways, not only by inscribing masculinity for the role of the barbecuer, but by inscribing femininity upon the victim of the barbecue, and celebrating violence as a means to an end. 烧烤经常以多种方式强化肉类的性政治，不仅通过为烧烤者的角色刻上男性气质，而且通过将女性气质刻在烧烤的受害者身上，并庆祝暴力作为达到目的的手段。
With anthropornography, the inequality of species conveys the inequality of gender. What appears to be a feature of life is actually a one-sided construct. The point of view of the entire culture, reiterated through advertisements, newspaper illustrations, a melding of pornography and popular culture, is actually only a particular point of view. Anthropornography provides a way for men to bond publicly around misogyny. Men can publicly consume what is usually private. It makes the degradation and consumption of women's images and of meat appear playful and harmless, "just a joke." (No disparagement is meant.) Because women aren't usually being depicted, no one is seen as being harmed and so no one has to be accountable. Everyone can enjoy the degradation of women without being honest about it. "We're just looking at a pig." "We're just eating at Hooters or Penthouse." "It's just a poster." 在人类色情作品中，物种的不平等传达了性别的不平等。看似生命的一个特征，其实是一个片面的建构。通过广告、报纸插图、色情和流行文化的融合来重申整个文化的观点，实际上只是一个特定的观点。人类色情为男性提供了一种围绕厌女症公开联系的方式。男性可以公开消费通常属于私人的东西。它使女性形象和肉类形象的堕落和消费显得俏皮而无害，“只是一个笑话”。（没有贬低的意思。因为女性通常不会被描绘出来，所以没有人被视为受到伤害，所以没有人必须承担责任。每个人都可以享受女性的堕落，而无需诚实。“我们只是在看一头猪。”“我们只是在Hooters或Penthouse吃饭。“这只是一张海报。”
Perhaps no area of representation intersects race, sex, and species as much as barbecue images. In Making Whiteness, Grace Elizabeth Hale argues that the "New South" of the early twentieth century constructed whiteness (and its enforcer Jim Crow laws) as an identity in response to the success of the Black middle class. Her work is concerned with racial making. Barbecues that use images of full-bodied white female sexual beings are a strange legacy of this constructed whiteness. Pigs are many colors, but the whiteness becomes an anthropocentric anchor to show the lowering of white women. It's about class, too; many of these cartoon pigs announcing barbecues are dressed as though they are Southern white trash. With the images that advertise barbecues, what you see is what you get-visual and literal consumption of the full-bodied female body with a reiteration of class/race signs. 也许没有哪个代表领域像烧烤图像那样与种族、性别和物种相交。格蕾丝·伊丽莎白·黑尔（Grace Elizabeth Hale）在《创造白人》一书中指出，二十世纪初的“新南方”将白人（及其执行者吉姆·克劳法）构建为一种身份，以应对黑人中产阶级的成功。 她的作品关注种族形成。使用浓郁的白人女性性生物图像的烧烤是这种建构的白人的奇怪遗产。猪是多种颜色的，但白色成为人类中心主义的锚点，以显示白人女性的低落。这也与阶级有关;这些宣布烧烤的卡通猪中有许多都打扮得好像是南方的白色垃圾。通过宣传烧烤的图像，你所看到的就是你所得到的——对丰满女性身体的视觉和字面消费，并重复了阶级/种族标志。
Attitudes about sex, race, and class imposed on an other-than-human body are retrograde and oppressive, yet these attitudes escape the kind of scrutiny that would be brought to bear if the representation were imposed on a human. (Discussed more fully in "Why a Pig?" ) 强加给人类以外的身体的关于性别、种族和阶级的态度是倒退和压迫性的，但这些态度逃脱了如果将表现强加给人类所承受的那种审查。（在“为什么是猪？ ）
Anthropornography is hate speech: in the feminizing and sexualizing of dead animals, violence against women and animals is normalized. With the sexual politics of meat, privilege creates perspective. Then the privilege disappears and what the privilege allows access to-fun with the bodies of others-is seen only as a personal choice. Inequality, already made sexy, is also made tasty. 人类色情是仇恨言论：在死去的动物的女性化和性化中，对妇女和动物的暴力被正常化。在肉的性政治中，特权创造了视角。然后特权消失了，特权允许获得什么乐趣——与他人的身体——只被视为个人选择。已经变得性感的不平等也变得美味。
A cookbook entitled 50 Shades of Chicken is filled with doubleentendres that reference bondage, boomeranging off of the 50 Shades of Grey bestseller while exposing a fascinating truth: 一本名为《50 Shades of Chicken》的食谱充满了引用束缚的双关语，从《50 Shades of Grey》畅销书中脱颖而出，同时揭露了一个引人入胜的事实：
Dead chicken Anastasia Steele 死鸡 阿纳斯塔西娅·斯蒂尔
Chef who binds and trusses and cooks dead chicken Anastasia Steele's lover 捆绑、桁架和烹饪死鸡 的厨师：阿纳斯塔西娅·斯蒂尔的情人
The cook is not just a man, but a human, the consumed is not just female, but an animal. Thus the parody reminds us of how the man-woman gender binary intersects with the human-animal binary and a dominantsubordinate binary. Inequality both sexy and tasty. 厨师不仅仅是一个男人，而是一个人，被消耗的不仅仅是女性，而是一种动物。因此，这种模仿让我们想起了男人-女人的性别二元论如何与人类-动物的二元论和占主导地位的从属二元论相交。不平等既性感又美味。
Cary Wolfe proposes that within Western tradition we need to think in terms, not of human/animal, but in terms of humanized human, animalized human, humanized animal, animalized animal. Though Wolfe sees the humanized human and the animalized animals as ideological fictions, with the hybrid designations doing much of the heavy lifting in illuminating humanist presumptions, I see his grid-when nudged-functioning to illuminate the sexual politics of meat. The humanized human in Western culture has often been white male, the one who had the right to vote and own property. Casting individuals as animalized humans is usually influenced by race, sex, and class. Animalizing discourse is a powerful tool in oppression. Animalizing discourse, also, often substitutes for an analysis of why violence against women happens; that is, rapists and batterers or others who commit acts of violence are often animalized (called "brutes," "animals," etc.), when in fact they are acting like humans, in that their violence is deliberate and often planned. 加里·沃尔夫（Cary Wolfe）提出，在西方传统中，我们需要思考的不是人类/动物，而是人性化的人，动物化的人，人性化的动物，动物化的动物。 尽管沃尔夫将人性化的人类和动物化的动物视为意识形态的虚构，而混合名称在阐明人文主义假设方面承担了大部分繁重的工作，但我看到他的网格——当被推动时——在阐明肉类的性政治方面发挥了作用。在西方文化中，人性化的人往往是白人男性，即有权投票和拥有财产的人。将个人塑造成动物化的人通常受到种族、性别和阶级的影响。将话语动物化是压迫的有力工具。 此外，动物化的话语也常常取代对暴力侵害妇女行为发生原因的分析;也就是说，强奸犯和殴打者或其他实施暴力行为的人经常被动物化（称为“野蛮人”、“动物”等），而实际上他们的行为就像人类一样，因为他们的暴力是蓄意的，而且往往是有计划的。
Figure 20 After feminists protested this image, developed for a restaurant in Italy, the restaurant removed it. 图20 在女权主义者抗议这张为意大利一家餐厅制作的图片后，该餐厅将其删除。
Afterword to the Twenty-Fifth Anniversary Edition 二十五周年纪念版后记
As for the humanized animal: the humanized animal often occurs as a sort of animal exceptionalism. In Cary Wolfe's example, the humanized animal is the "pet," the animal who can be saved in Silence of the Lambs, since clearly the lambs are not. The great Civil Rights activist Fannie Lou Hamer reported that in 1944 the dog, who belonged to the farmer for whom Hamer worked, had an indoor bathroom, whereas Hamer lived in a small house with no working indoor toilet. Hamer was treated like an animalized human; the dog, a humanized animal. The traditional arguments of animal liberation and animal rights that show how the other animals are like us, can feel, suffer, etc., are also attempts to humanize the animal. Anthropocentrism still determines what it is to be a being who matters. The animalized animals are the ones who can be discarded or eaten-or perhaps it is the same act. 至于人性化的动物：人性化的动物经常作为一种动物例外论出现。在加里·沃尔夫的例子中，人性化的动物是“宠物”，在《沉默的羔羊》中可以拯救的动物，因为显然羔羊不是。伟大的民权活动家范尼·卢·哈默（Fannie Lou Hamer）报告说，1944年，这只狗属于哈默工作的农民，有一个室内浴室，而哈默住在一个小房子里，没有室内厕所。 哈默被当作动物化的人对待;狗，一种人性化的动物。动物解放和动物权利的传统论点表明，其他动物如何像我们一样，可以感受，可以受苦等，也是试图将动物人性化的尝试。人类中心主义仍然决定了什么是重要的存在。动物化的动物是可以被丢弃或吃掉的动物——或者也许是同样的行为。
Underlying gender categories are functioning in our representations of and treatment of the other animals, and speciesist attitudes about other species influence the treatment of women. When we recognize the sexual politics of meat we see that additional categories are needed: animalized women and feminized animals. 潜在的性别类别在我们对其他动物的表述和对待中起作用，对其他物种的物种主义态度影响着对女性的待遇。當我們認識到肉類的性政治時，我們看到需要其他類別：動物化的女性和女性化的動物。
Figure 21 Sexual politics of meat grid 图21 肉网格的性政治
Afterword to the Twenty-Fifth Anniversary Edition 二十五周年纪念版后记
Figure 22 "Filthy Cow," a restaurant in Manchester, England, that sexualizes the exploitation of cows, who in death become burgers. An example of a feminized animal. 图22 “肮脏的牛”，英国曼彻斯特的一家餐馆，将对牛的剥削性化，牛死后变成了汉堡。女性化动物的一个例子。
Afterword to the Twenty-Fifth Anniversary Edition 二十五周年纪念版后记
Fast food burger chains like Carl's, Burger King, and Hardees' fall over each other in their attempt to find new ways of showing barely-clad women being objectified while eating or desiring hamburgers. Another aspect of the sexual politics of meat: the disempowerment of women is inscribed visually by depicting females in non-dominant positions, in which large burgers hang over their bodies, loom large beside their bodies, or are being stuffed into their mouths. (See Figure 23, p. 205.) The burgers dominate the visual space over or around a woman. They reveal (and enact) fantasies about women's big mouths and what we can swallow. Women are symbolically Carl's、Burger King 和 Hardees's 等快餐汉堡连锁店在试图寻找新的方式来展示赤裸裸的女性在吃汉堡包或渴望汉堡包时被物化。肉类性政治的另一个方面：女性被剥夺权力是通过描绘处于非主导地位的女性在视觉上铭刻的，其中大汉堡挂在她们的身体上，在她们的身体旁边若隐若现，或者被塞进嘴里。（见图 23，第 205 页。汉堡占据了女性上方或周围的视觉空间。他们揭示（并制定）关于女性大嘴巴和我们可以吞咽的东西的幻想。女性具有象征意义
Figure 24 Vegan-feminist (erasable) graffiti in response to this Dutch advertisement featuring text that says, "Listen now and win tickets to go hard [crazy] at the coolest festivals." (The phrasing is equally awkward in Dutch.) The vegan-feminist graffiti reads: "Don't think [this] is sick? Be Feminist! Go Vegan! Read The Sexual Politics of Meat!" The photographer (and author of the graffiti) wrote to me: "Before reading it [The Sexual Politics of Meat], this ad would've annoyed me, but I would not have been able to point out precisely why, nor would I have seen this as a symptom of the culture I live in. Or that this kind of visual language is hurtful to everyone, no matter their gender or sex." 图 24 纯素女权主义者（可擦除）涂鸦，以回应这则荷兰广告，该广告的文字是：“现在听，赢取门票，在最酷的节日上努力[疯狂]。（荷兰语的措辞同样尴尬。纯素女权主义涂鸦上写着：“不要认为[这]有病吗？成为女权主义者！去素食主义者！阅读《肉的性政治》！摄影师（也是涂鸦的作者）写信给我：“在阅读它（《肉的性政治》）之前，这则广告会让我感到恼火，但我无法确切地指出原因，也不会将其视为我所生活的文化的症状。或者说，这种视觉语言对每个人都是有害的，无论他们的性别或性别如何。
silenced by having their mouths stuffed with flesh-that innate and originating patriarchal symbol of power over and violence. 他们的嘴里塞满了肉——这是与生俱来的、起源于权力和暴力的父权制象征。
In April 2010, the "Beef" episode of the NBC series Law and Order: Special Victims Unit (SVU) aired in the US. In the days leading up to its showing, some animal advocacy groups had encouraged their members to watch it, promoting it by saying, "HSUS undercover video footage will be featured on Law & Order: SVU tomorrow night! Tune in. 2010年4月，美国全国广播公司（NBC）电视剧《法律与秩序：特殊受害者小组》（SVU）的“牛肉”一集在美国播出。在放映前的几天里，一些动物保护组织鼓励他们的成员观看它，并说：“HSUS卧底视频片段将在明晚的《法律与秩序：SVU》中播放！收看。
In this episode, the Law and Order team go to a book signing, where a woman is seen showing slides and saying, "Our society views women and animals pretty much the same . . . as cuts of meat." She clicks and moves to the next slide. She says: "Meat eating and the patriarchal world go hand in hand" and "We can't stop the objectification of women until we stop eating our four legged and winged brothers and sisters." 在这一集中，法律与秩序团队参加了一个签售会，在那里看到一个女人展示幻灯片并说：“我们的社会对女性和动物的看法几乎是一样的。就像切肉一样。她单击并移动到下一张幻灯片。她说：“吃肉和父权制世界是相辅相成的”，“除非我们停止吃我们的四条腿和有翅膀的兄弟姐妹，否则我们无法阻止对女性的物化。
Law and Order SVU needed this aspect of the plot as it provided a possible sexual aspect to the woman's death being investigated. The series focuses on the Sexual Victims Unit. But by including it, Law and Order SVU showed that a focus on flesh eating requires a discussion of sexual politics because intersectionality is always happening. 法律与秩序 SVU 需要情节的这一方面，因为它为正在调查的妇女的死亡提供了可能的性方面。该系列的重点是性受害者股。但通过包括它，《法律与秩序》SVU表明，对肉食的关注需要对性政治的讨论，因为交叉性总是在发生。
Like me, my Law and Order fictional counterpart is saying that with the sexual politics of meat our culture is committing discursive violence that allows for a material form of violence. Like me, she wants her listeners to refuse to consume the images on their own terms but to look with resistance and recognize that images are anchored to referents, living beings, subjects, not objects, of our own lives. 像我一样，我在《法律与秩序》中虚构的对手也在说，随着肉类的性政治，我们的文化正在实施话语暴力，允许物质形式的暴力。像我一样，她希望她的听众拒绝以自己的方式消费图像，而是以抵抗的态度看待，并认识到图像是锚定在我们自己生活的参照物、生物、主体而不是客体上。
Figure 25 In Living Among Meat Eaters, I argue that nonvegans are perfectly happy eating vegan food as long as they do not know that is what they are doing. Resistance involves enjoying great vegan food so that we can step out into another day, another quarter-century of critiquing the sexual politics of meat. 图 25 在《生活在肉食者中间》一书中，我认为非素食者非常乐意吃纯素食物，只要他们不知道这是在做什么。抵抗包括享受美味的纯素食物，这样我们就可以踏入另一天，又一个批判肉类性政治的四分之一世纪。
Clockwise from upper left: Kim-chi burger with avocado; pizza; scrambled tofu, hash browns, and sausages; Ethiopian veggie combo platter; club sandwiches; and paella. Photographs (and burger, pizza, and paella) by Carol J. Adams. 从左上角顺时针方向：牛油果泡菜汉堡;比萨饼;炒豆腐、土豆煎饼和香肠;埃塞俄比亚蔬菜组合拼盘;俱乐部三明治;和海鲜饭。卡罗尔·亚当斯（Carol J. Adams）的照片（以及汉堡，比萨饼和海鲜饭）。
Preface to the Twentieth Anniversary Edition of The Sexual Politics of Meat 《肉的性政治》二十周年纪念版序言
Scott Glover, "9th Circuit's Chief Judge Posted Sexually Explicit Matter on His Website," Los Angeles Times (June 11, 2008). Available at http://www.latimes. com/news/local/la-me-kozinskil2-2008junl2,0,6220192.story 斯科特·格洛弗（Scott Glover），“第九巡回法院首席法官在他的网站上发布了露骨的性内容”，《洛杉矶时报》（2008年6月11日）。http://www.latimes 有售。com/news/local/la-me-kozinskil2-2008junl2,0,6220192.story
Abigail E. Adams, "Dyke to Dyke: Ritual Reproduction at a US Men's Military College," Anthropology Today 9, no. 5 (October 1993), pp. 3-6. I thank Joe Hayns for calling this to my attention. 阿比盖尔·亚当斯（Abigail E. Adams），“堤坝到堤坝：美国男子军事学院的仪式复制”，《今日人类学》第 9 期，第 5 期（1993 年 10 月），第 3-6 页。我感谢乔·海恩斯（Joe Hayns）提请我注意这一点。
Susan Faludi, The Terror Dream: Fear and Fantasy in Post-9/11 America (New York: Henry Holt and Company, 2007), p. 49. 苏珊·法鲁迪（Susan Faludi），《恐怖之梦：9/11后美国的恐惧与幻想》（纽约：亨利·霍尔特公司，2007年），第49页。
Seth Stevenson, "Original SUVs for Hippies? Hummer courts the tofu set," Slate (August 14, 2006). Available at http://www.slate.com/id/2147657/ 塞思·史蒂文森（Seth Stevenson），“嬉皮士的原创SUV？悍马向豆腐套装求爱，“Slate（2006 年 8 月 14 日）。http://www.slate.com/id/2147657/ 有售
Since the publication of the twentieth anniversary edition of The Sexual Politics of Meat, Matthew and I have continued our conversation about Derrida's concept of carnophallogocentrism and the ideas in The Sexual Politics of Meat. The conversation will appear as "Derrida and The Sexual Politics of Meat," in Critical Perspectives on Meat Culture, ed. Annie Potts, as part of Brill's Human-Animal Studies. 自从《肉的性政治》二十周年纪念版出版以来，马修和我继续就德里达的中心主义概念和《肉的性政治》中的思想进行对话。对话将以“德里达和肉类的性政治”的形式出现在《肉类文化的批判性视角》中，安妮·波茨（Annie Potts）编辑，作为布里尔人与动物研究的一部分。
Preface to the Original Edition 原版前言
Quoted in Dudley Giehl, Vegetarianism: A Way of Life (New York: Harper & Row, 1979), p. 128. 引自Dudley Giehl， Vegetarianism： A Way of Life （New York： Harper & Row， 1979），第128页。
This is my interpretation of the properties of a text enumerated in Thomas A. Sebeok, "Poetics in the Lion's Den: The Circus Act as a Text," Modern Language Notes 86, no. 6 (December 1971), p. 845. 这是我对托马斯·塞贝克（Thomas A. Sebeok）所列举的文本属性的解释，“狮子巢穴的诗学：作为文本的马戏团行为”，《现代语言笔记》第86期，第6期（1971年12月），第845页。
From the Introduction by Blanche W. Cook, Clare Coss, Alice Kessler-Harris, Rosalind P. Petchesky, and Amy Swerdlow in Women, History and Theory: The Essays of Joan Kelly (Chicago: University of Chicago Press, 1984), p. xxiv. 摘自布兰奇·库克（Blanche W. Cook）、克莱尔·科斯（Clare Coss）、爱丽丝·凯斯勒-哈里斯（Alice Kessler-Harris）、罗莎琳德·佩切斯基（Rosalind P. Petchesky）和艾米·斯沃德洛（Amy Swerdlow）在《妇女、历史和理论：琼·凯利的论文》（芝加哥：芝加哥大学出版社，1984年）中的导言，第xxiv页。
See for instance Frances Moore Lappés statement: "Virtually all traditional societies based their diets on protein complementarity; they used grain and legume combinations as their main source of protein and energy." Frances Moore Lappé, Diet for a Small Planet: Tenth Anniversary Edition (New York: Ballantine Books, 1982), p. 161. In 1965 Aaron M. Altschul reported that "the 例如，参见弗朗西斯·摩尔·拉佩斯（Frances Moore Lappés）的声明：“几乎所有传统社会的饮食都基于蛋白质互补性;他们使用谷物和豆类组合作为蛋白质和能量的主要来源。弗朗西斯·摩尔·拉佩，《小星球的饮食：十周年纪念版》（纽约：百龄坛图书公司，1982年），第161页。1965 年，Aaron M. Altschul 报告说：”
Notes 笔记
average person in the Far East eats about 50 grams of protein per day of which 39 grams are of vegetable origin whereas in Northern Europe the total eaten per day is about 95 grams of which 53 or so are of animal origin." Aaron M. Altschul, Proteins: Their Chemistry and Politics (New York: Basic Books, Inc., 1965), p. 13. Jane Brody quotes the American Dietetic Association in noting that "most of mankind for much of human history has subsided on near-vegetarian diets." Jane Brody's Nutrition Book (New York: W. W. Norton & Co., 1981), p. 438. 远东地区平均每人每天摄入约50克蛋白质，其中39克是植物来源的，而在北欧，每天摄入的总量约为95克，其中53克左右是动物来源的。Aaron M. Altschul，《蛋白质：它们的化学和政治》（纽约：Basic Books，Inc.，1965年），第13页。简·布罗迪（Jane Brody）援引美国饮食协会（American Dietetic Association）的话说，“在人类历史的大部分时间里，大多数人都在近乎素食的饮食中消退了。Jane Brody's Nutrition Book（纽约：WW Norton & Co.，1981年），第438页。
See also Thelma Barer-Stein, You Eat What You Are: A Study of Canadian Ethnic Food Traditions (Toronto: McClelland and Stewart, 1979). 另见Thelma Barer-Stein， You Eat What You Are： A Study of Canadian Ethnic Food Traditions （Toronto： McClelland and Stewart， 1979）。
Epigraphs to part 1: Robert B. Hinman and Robert B. Harris, The Story of Meat (Chicago: Swift & Co., 1939, 1942), p. 194; from The Man of Pleasure's Pocket Book, quoted in Ronald Pearsall, The Worm in the Bud: The World of Victorian Sexuality (Toronto: The Macmillan Co., 1969), p. 259. 第 1 部分的题词：Robert B. Hinman 和 Robert B. Harris，The Story of Meat（芝加哥：Swift & Co.，1939 年，1942 年），第 194 页;摘自《快乐的人的袖珍书》，引自罗纳德·皮尔索尔（Ronald Pearsall）的《萌芽中的蠕虫：维多利亚时代的性世界》（多伦多：麦克米伦公司，1969年），第259页。
Chapter 1 第 1 章
Epigraph: H. R. Hays, The Dangerous Sex: The Myth of Feminine Evil (New York: Pocket Books, 1964), p. 37. 题词：H. R. Hays， The Dangerous： The Myth of Feminine Evil （New York： Pocket Books， 1964）， p. 37.
P. Thomas Ziegler, The Meat We Eat (Danville, IL: The Interstate Printers and Publishers, 1966), pp. 5, 1. P.托马斯·齐格勒，《我们吃的肉》（伊利诺伊州丹维尔：州际印刷商和出版商，1966年），第5、1页。
Frank Gerrard, Meat Technology: A Practical Textbook for Student and Butcher (London: Northwood Publications, Inc., 1945, 1977), p. 348. 弗兰克·杰拉德（Frank Gerrard），《肉类技术：学生和屠夫的实用教科书》（伦敦：诺斯伍德出版公司，1945年，1977年），第348页。
Waverley Root and Richard de Rochemont, Eating in America: A History (New York: William Morrow, 1976), p. 279. 韦弗利·鲁特（Waverley Root）和理查德·德·罗什蒙特（Richard de Rochemont），《在美国吃饭：历史》（纽约：威廉·莫罗，1976年），第279页。
Lisa Leghorn and Mary Roodkowsky, Who Really Starves: Women and World Hunger (New York: Friendship Press, 1977), p. 21. 丽莎·勒格霍恩和玛丽·鲁德科夫斯基，《谁真正挨饿：妇女与世界饥饿》（纽约：友谊出版社，1977年），第21页。
Lloyd Shearer, "Intelligence Report: Does Diet Determine Sex?", summarizing the conclusions of Dr. Joseph Stolkowski, Parade 27 June 1982, p. 7. Lloyd Shearer，“情报报告：饮食决定性别吗？”，总结Joseph Stolkowski博士的结论，Parade 27 June 1982，第7页。
William S. Baring-Gould and Ceil Baring-Gould, The Annotated Mother Goose (New York: Bramhall House, 1962), p. 103. William S. Baring-Gould 和 Ceil Baring-Gould，《带注释的鹅妈妈》（纽约：Bramhall House，1962 年），第 103 页。
Elizabeth Cady Stanton, The Woman's Bible: Part I (New York: European Publishing Co., 1898; Seattle: Coalition Task Force on Women and Religion, 1974), p. 91 . 伊丽莎白·卡迪·斯坦顿（Elizabeth Cady Stanton），《女人的圣经：第一部分》（纽约：欧洲出版公司，1898年;西雅图：妇女与宗教联盟工作队，1974年），第91页。
Frederick J. Simoons, Eat Not This Flesh: Food Avoidances in the Old World (Madison: University of Wisconsin, 1961, 1967), p. 12. The quotation in the following paragraph is found in Simoons, p. 73. Frederick J. Simoons， Eat Not This Flesh： Food Avoidances in the Old World （麦迪逊：威斯康星大学，1961年，1967年），第12页。以下段落的引文见Simoons，第73页。
Bridget O'Laughlin, "Mediation of Contradiction: Why Mbum Women do not eat Chicken," Woman, Cultwre, and Society, ed. Michelle Zimbalist Rosaldo and Louise Lamphere (Stanford: Stanford University Press, 1974), p. 303. 布里奇特·奥劳克林（Bridget O'Laughlin），“矛盾的调解：为什么Mbum妇女不吃鸡肉”，Woman，Cultwre，and Society，Michelle Zimbalist Rosaldo和Louise Lamphere编辑（斯坦福：斯坦福大学出版社，1974年），第303页。
Robert B. Hinman and Robert B. Harris, The Story of Meat (Chicago: Swift & Co., 1939, 1942), p. 191. Robert B. Hinman 和 Robert B. Harris， The Story of Meat （Chicago： Swift & Co.， 1939， 1942），第191页。
Sunset Books and Sunset Magazines, Sunset Menu Cook Book (Menlo Park, CA: Lane Magazine and Book Co., 1969), pp. 139, 140. Sunset Books and Sunset Magazines，Sunset Menu Cook Book（加利福尼亚州门洛帕克：Lane Magazine and Book Co.，1969 年），第 139、140 页。
Oriental Cookery from ChunKing and Mazola Corn Oil. 来自ChunKing和Mazola Corn Oil的东方烹饪。
Edward Smith, M.D., Practical Dietary for Families, Schools and the Labouring Classes (London: Walton and Maberly, 1864), p. 199. 爱德华·史密斯（Edward Smith），医学博士，《家庭、学校和劳动阶级的实用饮食》（伦敦：沃尔顿和马伯利，1864 年），第 199 页。
Laura Oren, "The Welfare of Women in Laboring Families: England, 1860-1950," Feminist Studies 1, no. 3-4 (Winter-Spring 1973), p. 110, quoting B. S. Rowntree and May Kendall, How the Labourer Lives: A Study of the Rural Labour Problem (London: Thomas Nelson and Sons, 1913). The quotations in the following paragraph are from Oren, p. 110, quoting Rowntree and Maud Pember Reeves, Round About a Pound a Week. 劳拉·奥伦（Laura Oren），“劳动家庭中妇女的福利：英格兰，1860-1950年”，《女权主义研究》第1期，第3-4期（1973年冬春），第110页，引述B.S.朗特里和梅·肯德尔，《劳动者如何生活：农村劳工问题研究》（伦敦：托马斯·纳尔逊父子，1913年）。以下段落中的引文来自Oren，第110页，引用了Rowntree和Maud Pember Reeves的《每周大约一磅》。
Maud Pember Reeves, Round About a Pound a Week (G. Bell and Sons, 1913, London: Virago Press, 1979), pp. 144 and 97. Maud Pember Reeves， Round About a Pound a Week （G. Bell and Sons， 1913， London： Virago Press， 1979），第144和97页。
Cicely Hamilton, Marriage as a Trade (1909, London: The Women's Press, 1981), p. 75 . 西塞莉·汉密尔顿，《婚姻作为一种交易》（1909年，伦敦：妇女出版社，1981年），第75页。
Todd L. Savitt, Medicine and Slavery: The Diseases and Health Care of Blacks in Antebellum Virginia (Urbana and Chicago: University of Illinois Press, 1978), p. 91 . 托德·萨维特（Todd L. Savitt），《医学与奴隶制：战前弗吉尼亚州黑人的疾病和医疗保健》（厄巴纳和芝加哥：伊利诺伊大学出版社，1978年），第91页。
Isaac Bashevis Singer, Enemies: A Love Story (New York: Farrar, Straus and Giroux, 1972), p. 257. 艾萨克·巴舍维斯·辛格，《敌人：一个爱情故事》（纽约：法拉尔、施特劳斯和吉鲁，1972 年），第 257 页。
George M. Beard, M. D., Sexual Neurasthenia [Nervous Exhaustion] Its Hygiene, Causes, Symptoms and Treatment with a Chapter on Diet for the Nervous (New York: E. B. Treat & Co., 1898, New York: Arno Press, 1972). This and succeeding quotations are found on pp. 272-78. George M. Beard， M. D.， Sexual Neurasthenia [Nervous Exhaustion] Its Hygiene， Causes， Symptoms and Treatment with a chapter on Diet for the Nervous （New York： E. B. Treat & Co.， 1898， New York： Arno Press， 1972）。这段引文和以后的引文见第272-78页。
Hinman and Harris, The Story of Meat, p.1. 欣曼和哈里斯，《肉的故事》，第1页。
W. Arens, The Man-Eating Myth: Anthropology and Anthropophagy (New York: Oxford University Press, 1979). W. Arens，《食人神话：人类学和人类学》（纽约：牛津大学出版社，1979年）。
Russell Baker, "Red Meat Decadence," New York Times 3 April 1973, p. 43. Russell Baker，“红肉颓废”，《纽约时报》，1973年4月3日，第43页。
Aaron M. Altschul, Proteins: Their Chemistry and Politics (New York: Basic Books, Inc., 1965), p. 101. Aaron M. Altschul，《蛋白质：它们的化学和政治》（纽约：Basic Books，Inc.，1965年），第101页。
Reeves, p. 131. 里夫斯，第 131 页。
Helen Hunscher and Marqueta Huyck, "Nutrition," in Consumer Problems in Wartime, ed. Kenneth Dameron (New York and London: McGraw-Hill, 1944), p. 414 . Helen Hunscher 和 Marqueta Huyck，“营养”，载于《战时消费者问题》，Kenneth Dameron 编（纽约和伦敦：McGraw-Hill，1944 年），第 414 页。
Irving Fisher, "The Influence of Flesh Eating on Endurance," Yale Medical Journal 13, no. 5 (March 1907), p. 207. 欧文·费舍尔，“吃肉对耐力的影响”，《耶鲁医学杂志》第 13 期，第 5 期（1907 年 3 月），第 207 页。
Quoted in "Red Meat: American Man's Last Symbol of Machismo," National Observer 10 July 1976, p. 13. 引自“红肉：美国男人大男子主义的最后象征”，《国家观察家》，1976年7月10日，第13页。
Marty Feldman, quoted in Rynn Berry, Jr., The Vegetarians (Brookline, MA: Autumn Press, 1979), p. 32. 马蒂·费尔德曼（Marty Feldman），引自小瑞恩·贝瑞（Rynn Berry， Jr.），《素食者》（马萨诸塞州布鲁克莱恩：秋季出版社，1979年），第32页。
New York Times 15 April 1973, p. 38. 《纽约时报》，1973年4月15日，第38页。
She concludes, "and I wish he'd taken us with him." Carolyn Steedman, "Landscape for a Good Woman," in Truth, Dare or Promise: Girls Growing Up in the Fifties, ed. Liz Heron (London: Virago Press, 1985), p. 114. 她总结道，“我希望他能带我们一起去。卡罗琳·斯蒂德曼（Carolyn Steedman），“好女人的风景”，载于《真理，敢于或承诺：五十年代成长的女孩》，Liz Heron编辑（伦敦：Virago出版社，1985年），第114页。
Alice Walker, The Temple of My Familiar (San Diego, New York: Harcourt Brace Jovanovich, 1989), p. 50. 爱丽丝·沃克（Alice Walker），《我熟悉的神庙》（圣地亚哥，纽约：哈考特·布雷斯·约万诺维奇，1989年），第50页。
Richard E. Leakey and Roger Lewin, People of the Lake: Mankind and Its Beginnings (New York: Doubleday & Co., 1978, New York: Avon Books, 1979), pp. 210-11. 理查德·E·利基（Richard E. Leakey）和罗杰·勒温（Roger Lewin），《湖中人：人类及其起源》（纽约：Doubleday&Co.，1978年，纽约：雅芳图书公司，1979年），第210-11页。
Peggy Sanday, Female power and male dominance: On the origins of sexual inequality (Cambridge and New York: Cambridge University Press, 1981), pp. 65, 66 . 佩吉·桑迪（Peggy Sanday），《女性权力和男性主导地位：论性别不平等的起源》（剑桥和纽约：剑桥大学出版社，1981年），第65、66页。
Sanday, p. 39 . 桑迪，第 39 页。
Sandy Grady, "The Duke as Boring as Spinach," Buffalo News 26 March 1988. 桑迪·格雷迪（Sandy Grady），“像菠菜一样无聊的公爵”，《布法罗新闻》（Buffalo News），1988年3月26日。
From a catalog from Northern Sun Merchandising, 2916 E. Lake Street, Minneapolis, MN, 55406. 来自Northern Sun Merchandising的目录，2916 E. Lake Street，Minneapolis，MN，55406。
From Hegel's Philosophy of Right, para. 166, p. 263, quoted in Nancy Tuana, The Less Noble Sex: Scientific, Religious, and Philosophical Conceptions of Woman's Nature. Bloomington and London: Indiana University Press, 1994. 摘自黑格尔的《权利哲学》，第166段，第263页，引自南希·图阿纳（Nancy Tuana）的《不那么高贵的性：女性本性的科学、宗教和哲学概念》。布卢明顿和伦敦：印第安纳大学出版社，1994 年。
Mary Douglas, "Deciphering a Meal," in Implicit meanings: Essays in anthropology (London: Routledge & Kegan Paul, 1975), p. 273. 玛丽·道格拉斯（Mary Douglas），“破译一顿饭”，在隐含的含义：人类学论文中（伦敦：Routledge&Kegan Paul，1975年），第273页。
Marabel Morgan, Marabel Morgan's Handbook for Kitchen Survival: The Total Woman Cookbook (New Jersey: Fleming H. Revell Co., 1980), p. 13. Marabel Morgan， Marabel Morgan's Handbook for Kitchen Survival： The Total Woman Cookbook （New Jersey： Fleming H. Revell Co.， 1980），第13页。
Mary McCarthy, Birds of America (New York: Harcourt Brace Jovanovich, 1965, New York: New American Library, 1972), pp. 167, 180, 183. 玛丽·麦卡锡（Mary McCarthy），《美国鸟类》（纽约：哈考特·布雷斯·约万诺维奇，1965年，纽约：新美国图书馆，1972年），第167、180、183页。
R. Emerson Dobash and Russell Dobash, Violence Against Wives: A Case Against the Patriarchy (New York: The Free Press, 1979), p. 100. R. Emerson Dobash 和 Russell Dobash，《对妻子的暴力：反对父权制的案例》（纽约：自由出版社，1979 年），第 100 页。
Erin Pizzey, Scream Quietly or the Neighbours will Hear (Harmondsworth, England: Penguin Books, 1974), p. 35. Erin Pizzey， Scream Quietly or the Neighbors will Hear （Harmondsworth， England： Penguin Books， 1974），第35页。
James C. Whorton, “'Tempest in a Flesh-Pot': The Formulation of a Physiological Rationale for Vegetarianism," Journal of the History of Medicine and Allied Sciences 32, no. 2 (April 1977), p. 122. James C. Whorton，“'肉罐中的暴风雨'：素食主义的生理原理的制定”，《医学史和相关科学杂志》第 32 期，第 2 期（1977 年 4 月），第 122 页。
Editorial, New York Times, 17 August 1981. 《纽约时报》社论，1981年8月17日。
Chapter 2 第 2 章
Epigraphs: John Berger, About Looking (New York: Pantheon, 1980), p. 5. Mary Gordon, Final Payments (New York: Random House, 1978), p. 119. Upton Sinclair, The Jungle (1906; New York: New American Library, 1973), p. 40. 题词：约翰·伯杰（John Berger），《关于寻找》（纽约：万神殿，1980年），第5页。玛丽·戈登，《最后的付款》（纽约：兰登书屋，1978年），第119页。厄普顿·辛克莱，《丛林》（1906;纽约：新美国图书馆，1973 年），第 40 页。
The Beast: The Magazine That Bites Back 10 (Summer 1981), pp. 18-19. The Beast： The Magazine That Bites Back 10（1981 年夏季），第 18-19 页。
Heidnik was convicted of two counts of first-degree murder, six counts of kidnapping, five counts of rape, four counts of aggravated assault and one count of involuntary deviate sexual intercourse. 海德尼克被判犯有两项一级谋杀罪、六项绑架罪、五项强奸罪、四项严重袭击罪和一项非自愿性交罪。
Whereas feminist critics have examined the correspondences between the treatment by Western, scientific culture of women and nature in a generalized sense, (see, for instance, Carolyn Merchant's The Death of Nature: Women, Ecology and the Scientific Revolution [New York: Harper & Row, 1980]) and even some of the specific alliances between animals and women (as is found in Susan Griffin's Woman and Nature: The Roaring Inside Her [New York: Harper & Row, 1978]), none has addressed explicitly the significance of the overlap in representations of women and animals who are butchered. However, feminist analysis of the metaphors for nature used by early modern scientists reveals the scientists' sexualized view of nature and hence of animals. 然而，女权主义批评家已经研究了西方科学文化在广义上对待女性与自然之间的对应关系，（例如，参见Carolyn Merchant的《自然之死：女性，生态学和科学革命》[纽约：Harper&Row，1980]），甚至动物与女性之间的一些特定联盟（如Susan Griffin的《女人与自然》： The Roaring Inside Her [New York： Harper & Row， 1978]），没有人明确指出被屠宰的妇女和动物形象重叠的意义。然而，女权主义对早期现代科学家使用的自然隐喻的分析揭示了科学家对自然以及动物的性化观点。
Teresa de Lauretis, Alice Doesn't: Feminism, Semiotics, Cinema (Bloomington: Indiana University Press, 1984), p. 141. 特蕾莎·德·劳雷蒂斯（Teresa de Lauretis），《爱丽丝不：女权主义，符号学，电影》（布卢明顿：印第安纳大学出版社，1984年），第141页。
I am indebted to Margaret Homans's discussion of the absent referent in literature for this expanded explanation of the cultural function of the absent referent. See her Bearing the Word: Language and Female Experience in Nineteenth-Century Women's Writing (Chicago: University of Chicago Press, 1986), p. 4. 我感谢玛格丽特·霍曼斯（Margaret Homans）对文学中缺席指称的讨论，以扩大对缺席指称的文化功能的解释。参见她的《承载话语：十九世纪女性写作中的语言和女性经验》（芝加哥：芝加哥大学出版社，1986年），第4页。
Kathy Barry, Female Sexual Slavery (Englewood Cliffs, NJ: Prentice Hall, 1979), p. 3 . 凯西·巴里（Kathy Barry），《女性役》（Englewood Cliffs，新泽西州：Prentice Hall，1979年），第3页。
Keith Thomas, Man and the Natural World: A History of the Modern Sensibility (New York: Pantheon, 1983), p. 44. 基思·托马斯（Keith Thomas），《人与自然世界：现代感性史》（纽约：万神殿，1983年），第44页。
Marjorie Spiegel, The Dreaded Comparison: Human and Animal Slavery 2nd Edition (New York: Mirror Books, 1989). 玛乔丽·斯皮格尔（Marjorie Spiegel），《可怕的比较：人类和动物奴隶制》第二版（纽约：Mirror Books，1989年）。
Vincent Harding, There Is a River: The Black Struggle for Freedom in America (New York: Harcourt Brace Jovanovich, 1981, New York: Vintage Books, 1983), p. 7. Harding's source is Peter H. Wood's Black Majority: Negroes in Colonial South Carolina From 1670 through the Stono Rebellion (New York: Alfred A. Knopf, 1974). Wood discusses the reasons that the Proprieters of the Carolina colony protested the enslavement of Indians. They did so not only because they feared "prompting hostilities with local tribes" but also because "they were anxious to protect their peaceful trade in deerskins, which provided the colony's first source of direct revenue to England. With the opening up of this lucrative Indian trade to more people in the 1690s, the European settlers themselves became increasingly willing to curtail their limited reliance upon native American labor." Black Majority, p. 39. 文森特·哈丁（Vincent Harding），《有一条河：美国黑人争取自由的斗争》（纽约：哈考特·布雷斯·约万诺维奇，1981年，纽约：Vintage Books，1983年），第7页。哈丁的资料来源是彼得·伍德（Peter H. Wood）的《黑人占多数：从1670年到斯托诺叛乱期间南卡罗来纳殖民地的黑人》（纽约：Alfred A. Knopf，1974年）。伍德讨论了卡罗来纳殖民地的业主抗议奴役印第安人的原因。他们这样做不仅是因为他们担心“引发与当地部落的敌对行动”，还因为“他们急于保护他们的鹿皮和平贸易，鹿皮为英国提供了殖民地的第一个直接收入来源。随着 1690 年代这种利润丰厚的印第安贸易向更多人开放，欧洲定居者自己也越来越愿意减少对美洲原住民劳动力的有限依赖。《黑人多数》，第39页。
Dick Gregory, The Shadow That Scares Me, ed. James R. McGraw (Garden City, NY: Doubleday & Co., Inc., 1968), pp. 69-70. 迪克·格雷戈里（Dick Gregory），《吓到我的影子》（The Shadow That Scares Me），詹姆斯·麦格劳（James R. McGraw）编辑（纽约州花园城：Doubleday&Co.，Inc.，1968年），第69-70页。
See Carol J. Adams, "Bringing Peace Home: A Feminist Philosophical Perspective on the Abuse of Women, Children, and Pet Animals," in Neither 参见卡罗尔·亚当斯（Carol J. Adams），“将和平带回家：关于虐待妇女、儿童和宠物动物的女权主义哲学观点”，两者都不是
Man nor Beast: Feminism and the Defense of Animals (New York: Continuum Publishing Company, 1994), pp. 144-61. 《人也不是野兽：女权主义与动物的防御》（纽约：Continuum出版公司，1994年），第144-61页。
See Carol J. Adams, "Woman-Battering and Harm to Animals," in Animals and Women: Feminist Theoretical Explorations, ed. Carol J. Adams and Josephine Donovan (Durham and London: Duke University Press, 1995). 见Carol J. Adams， “Woman-Battering and Harm to Animals，” in Animals and Women： Feminist Theoretical Explorations， ed. Carol J. Adams and Josephine Donovan （Durham and London： Duke University Press， 1995）。
Susan Glaspell, A Jury of Her Peers (London: Ernest Benn, Ltd., 1927). 苏珊·格拉斯佩尔（Susan Glaspell），《同龄人的陪审团》（伦敦：欧内斯特·本恩有限公司，1927年）。
R. Emerson Dobash and Russell Dobash, Violence Against Wives: A Case Against the Patriarchy (New York: The Free Press, Macmillan, 1979), p. 110. R. Emerson Dobash 和 Russell Dobash，《对妻子的暴力：反对父权制的案例》（纽约：自由出版社，麦克米伦出版社，1979 年），第 110 页。
Andrea Dworkin, Pornography: Men Possessing Women (New York: Perigee Books, 1981), p. 209; Gena Corea, The Hidden Malpractice: How American Medicine Mistreats Women (New York: William Morrow and Co., 1977, New York: Jove-Harcourt Brace Jovanovich Books, 1978), p. 129. 安德里亚·德沃金（Andrea Dworkin），《色情：男人占有女人》（纽约：Perigee Books，1981年），第209页;Gena Corea，《隐藏的医疗事故：美国医学如何虐待妇女》（纽约：William Morrow and Co.，1977年，纽约：Jove-Harcourt Brace Jovanovich Books，1978年），第129页。
Linda Lovelace with Mike McGrady, Ordeal (New York: Citadel Press, 1980, Berkley Books, 1981), p. 96. Note that this is one woman looking at another as "meat." 琳达·洛夫莱斯（Linda Lovelace）与迈克·麦克格雷迪（Mike McGrady），《磨难》（纽约：城堡出版社，1980年，伯克利图书公司，1981年），第96页。请注意，这是一个女人把另一个女人看作“肉”。
Susan Griffin, Rape: The Power of Consciousness (San Francisco: Harper & Row, 1979), p. 39 . 苏珊·格里芬（Susan Griffin），《强奸：意识的力量》（旧金山：Harper&Row，1979年），第39页。
Ecofeminists, including Susan Griffin, discuss the matter/spirit dualism as it interacts with other major dualisms (including human/animal and male/ female) that are associated with patriarchal culture. Val Plumwood, in Feminism and the Mastery of Nature (London and New York: Routledge, 1993), provides a profound discussion of these dualisms in her chapter "Dualism: The Logic of Colonisation." In the light of interconnected forms of violence, I extend Elizabeth Spelman's analysis of somatophobia (or hostility to the body) to include the way animals are always equated with their bodies (matter) and are not seen as having souls (spirit). See "Bringing Peace Home," p. 152. 包括苏珊·格里芬（Susan Griffin）在内的生态女性主义者讨论了物质/精神二元论，因为它与父权制文化相关的其他主要二元论（包括人类/动物和男性/女性）相互作用。瓦尔·普卢姆伍德（Val Plumwood）在《女权主义与自然的掌握》（伦敦和纽约：劳特利奇出版社，1993年）一章中对这些二元论进行了深刻的讨论。鉴于相互关联的暴力形式，我扩展了伊丽莎白·斯佩尔曼（Elizabeth Spelman）对躯体恐惧症（或对身体的敌意）的分析，以包括动物总是等同于它们的身体（物质）并且不被视为具有灵魂（精神）的方式。见“把和平带回家”，第152页。
Annette Kuhn remarks: "Representations are productive: photographs, far from merely reproducing a pre-existing world, constitute a highly coded discourse that, among other things, constructs whatever is in the image as object of consumption-consumption by looking, as well as often quite literally by purchase. It is no coincidence, therefore, that in many highly socially visible (and profitable) forms of photography women dominate the image. Where photography takes women as its subject matter, it also constructs 'woman' as a set of meanings which then enter cultural and economic circulation on their own account." (The power of the image: Essays on representation and sexuality [London: Routledge and Kegan Paul, 1985], p. 19.) Also see Kaja Silverman, The Subject of Semiotics (New York: Oxford University Press, 1983), especially her chapter on "Suture," pp. 194-236. 安妮特·库恩（Annette Kuhn）评论说：“再现是富有成效的：照片远非仅仅再现一个预先存在的世界，它构成了一种高度编码的话语，除其他外，它还通过观看将图像中的任何内容构建为消费-消费的对象，而且通常通过购买来构建。因此，在许多高度社会可见（和有利可图）的摄影形式中，女性主导着图像，这绝非巧合。在摄影以女性为主题的地方，它也将'女性'构建为一组含义，然后以自己的名义进入文化和经济流通。（图像的力量：关于代表和性的论文 [伦敦：Routledge 和 Kegan Paul，1985 年]，第 19 页。另见Kaja Silverman， The Subject of Semiotics （New York： Oxford University Press， 1983），特别是她关于“缝合线”的章节，第194-236页。
William Morris, ed., The American Heritage Dictionary of the English Language (Boston: American Heritage Publishing Co., Inc., and Houghton Mifflin Co., 1969), p. 734. The third edition corrects this and restores the absent referent. 威廉·莫里斯（William Morris）编，《美国传统英语词典》（波士顿：美国传统出版公司和霍顿·米夫林公司，1969年），第734页。第三版纠正了这一点，并恢复了缺失的参照物。
William Hazlitt, The Plain Speaker (EL, n.d.), 173, quoted in Keith Thomas, Man and the Natural World, p. 300. 威廉·哈兹利特（William Hazlitt），《平原演讲者》（EL，n.d.），第173页，引自基思·托马斯（Keith Thomas），《人与自然世界》，第300页。
Robert Graves, The Greek Myths: 1 (Baltimore: Penguin Books, 1955), p. 46. Original reference is found in Hesiod's Theogony, trans. Apostolos Athanassakis (Baltimore: Johns Hopkins University Press, 1983), lines 886-900. 罗伯特·格雷夫斯，《希腊神话：1》（巴尔的摩：企鹅出版社，1955年），第46页。原始参考文献见于赫西俄德的《神学》，Apostolos Athanassakis译（巴尔的摩：约翰霍普金斯大学出版社，1983年），第886-900行。
From Leslie Friedman Goldstein's The Constitutional Rights of Women: Cases in Law and Social Change (New York and London: Longman, 1979), we learn of a curious coincidence of history: the legal affirmation of the location of slaughterhouses in a distinctly separate part of a community occurred simultaneously with the denial of women's protection under the Fourteenth Amendment. In 1873, Bradwell v. State of Illinios, the "first women's rights case" (p. 2), was argued before the Supreme Court. Bradwell challenged sex classification as a violation of the Fourteenth Amendment. (Myra Bradwell had been denied admission to the Illinois Bar because she was married.) Two weeks later, the Slaughterhouse Cases were argued, which brought a challenge by butchers to a Louisiana statute restricting the location of slaughterhouses. The statute's purpose was "to protect the general population from the unpleasant fumes, sounds, and other disturbances associated with the slaughtering of animals by limiting those activities to a single, narrowly circumscribed area of town." However, the statute de facto permitted a monopoly (pp. 2-3). Reversing the chronology in which the cases were heard, the Supreme Court issued its decision in the Slaughterhouse Cases first; it affirmed that zoning could limit the location of slaughterhouses. This first Fourteenth Amendment decision severely limited the potential sweep of the privileges and immunities clause. It appears to have been issued first so as to provide the legal framework that excluded women from protection under the Fourteenth Amendment, a position announced the next day in the Bradwell Case. 从莱斯利·弗里德曼·戈德斯坦（Leslie Friedman Goldstein）的《妇女的宪法权利：法律与社会变革案例》（纽约和伦敦：朗文出版社，1979年）中，我们了解到历史上一个奇怪的巧合：屠宰场在社区中一个明显独立的部分的法律确认与根据第十四修正案拒绝对妇女的保护同时发生。1873年，Bradwell v.伊利尼奥斯州是“第一个妇女权利案件”（第2页），在最高法院进行了辩论。布拉德韦尔质疑性别分类违反了第十四修正案。（迈拉·布拉德韦尔（Myra Bradwell）被拒绝进入伊利诺伊州律师协会，因为她已婚。两周后，屠宰场案进行了辩论，屠夫对路易斯安那州限制屠宰场位置的法规提出了挑战。该法规的目的是“通过将这些活动限制在城镇的单一、狭窄的区域内，保护普通民众免受与屠宰动物相关的令人不快的烟雾、声音和其他干扰。然而，该法规事实上允许垄断（第2-3页）。最高法院颠倒了案件审理的时间顺序，首先对屠宰场案作出了裁决;它申明分区可以限制屠宰场的位置。第十四修正案的这项决定严重限制了特权和豁免条款的潜在范围。它似乎首先发布，以便提供法律框架，将妇女排除在第十四修正案的保护之外，第二天在布拉德韦尔案中宣布了这一立场。
Coral Lansbury, The Old Brown Dog: Women, Workers and Vivisection in Edwardian England (Madison: University of Wisconsin, 1985), p. 177. Coral Lansbury，《老棕狗：爱德华时代英格兰的妇女、工人和活体解剖》（麦迪逊：威斯康星大学，1985 年），第 177 页。
Richard Selzer, "How to Build a Slaughterhouse," Taking the World in for Repairs (New York: Morrow, 1986), p. 116. 理查德·塞尔泽（Richard Selzer），“如何建造屠宰场”，将世界纳入维修（纽约：Morrow，1986年），第116页。
Tillie Olsen, Yonnondio: From the Thirties (New York: Dell, 1974), pp. 133-35. 蒂莉·奥尔森（Tillie Olsen），《约农迪奥：从三十年代开始》（纽约：戴尔，1974年），第页。133-35.
Plutarch, "Essay on Flesh Eating," in The Ethics of Diet: A Catena of Authorities Deprecatory of the Practice of Flesh-Eating, ed. Howard Williams (London, 1883), pp. 47-48. 普鲁塔克，“关于吃肉的论文”，载于《饮食伦理学：当局对食肉实践的贬低》，霍华德·威廉姆斯编（伦敦，1883年），第47-48页。
"Violence-as distinct from power, force, or strength-always needs implements." Hannah Arendt, On Violence (New York: Harcourt, Brace & World, 1970), p. 4. “暴力——与权力、武力或力量不同——总是需要工具。”汉娜·阿伦特（Hannah Arendt），《论暴力》（纽约：Harcourt，Brace&World，1970年），第4页。
Selzer, p. 120 . 塞尔泽，第 120 页。
Selzer, p. 116. 塞尔泽，第116页。
Quotations in the following paragraph are from the slaughterhouse tour episode found in Upton Sinclair, The Jungle (1906, New York: New American Library), pp. 38-45. 以下段落中的引文来自厄普顿·辛克莱（Upton Sinclair）的屠宰场之旅，丛林（1906年，纽约：新美国图书馆），第38-45页。
Sinclair, p. 311. Sinclair，第311页。
Robert B. Downs, afterword to Sinclair, The Jungle, as cited above, p. 346. Toward the end of the novel, Sinclair does include a plug for vegetarianism when he has Dr. Schliemann state "[I]t has been proven that meat is unnecessary as a food; and meat is obviously more difficult to produce than vegetable food, less pleasant to prepare and handle, and more likely to be unclean" (p. 337). Robert B. Downs，Sinclair的后记，《丛林》，如上所述，第346页。在小说的结尾，辛克莱确实为素食主义插上了一句话，他让施利曼博士说：“[我]已经证明，肉类作为食物是不必要的;肉类显然比植物性食物更难生产，准备和处理起来更不愉快，而且更容易不洁净“（第337页）。
Quoted by Downs in Sinclair, p. 349. Referring to Sinclair's offensive characterization of black laborers, Michael Brewster Folsom concludes, "Clearly Sinclair did not 'accidentally' hit his reader's stomach; he aimed straight at it." "Upton Sinclair's Escape from The Jungle: The Narrative Strategy and Suppressed Conclusion of America's First Proleterian Novel," Prospects 4 [1979], p. 261.) 引自Downs在Sinclair中，第349页。在谈到辛克莱对黑人劳工的冒犯性描述时，迈克尔·布鲁斯特·福尔瑟姆总结道：“显然，辛克莱并没有'意外地'击中读者的胃;他直指它。“厄普顿·辛克莱（Upton Sinclair）的《逃离丛林：美国第一部无产阶级小说的叙事策略和被压制的结论》（Upton Sinclair's Escape from The Jungle： The Narrative Strategy and Suppressed Conclusion of America's First Proleterian Novel），《展望》（Prospects）第4期[1979]，第261页。
Bertolt Brecht, "Writing the Truth: Five Difficulties," in Civil Liberties and the Arts: Selections "From Twice A Year, 1938-1948" ed. William Wasserstrom (Syracuse, NY: Syracuse University Press, 1964), p. 295. 贝托尔特·布莱希特（Bertolt Brecht），“书写真相：五个困难”，载于《公民自由与艺术：1938-1948年两次选集》，威廉·瓦瑟斯特罗姆（William Wasserstrom）编（纽约州锡拉丘兹：锡拉丘兹大学出版社，1964年），第295页。
Bertolt Brecht, Saint Joan of the Stockyards, trans. Frank Jones (Bloomington and London: Indiana University Press, 1969, Second Edition, 1971). 贝托尔特·布莱希特，《畜牧场的圣贞德》，弗兰克·琼斯译（布卢明顿和伦敦：印第安纳大学出版社，1969年，第二版，1971年）。
Henry Ford, My Life and Work (1922), p. 81, quoted in Allan Nevins, Ford: The Times, The Man, The Company (New York: Charles Scribner's Sons, 1954), pp. 471-72. 亨利·福特，《我的生活和工作》（1922年），第81页，引自艾伦·内文斯，《福特：泰晤士报，男人，公司》（纽约：查尔斯·斯克里布纳的儿子，1954年），第471-72页。
Robert B. Hinman and Robert B. Harris, The Story of Meat (Chicago: Swift & Co., 1939, 1942), pp. 64-65. Robert B. Hinman 和 Robert B. Harris，《肉的故事》（芝加哥：斯威夫特公司，1939 年、1942 年），第 64-65 页。
As James Barrett observes, "Historians have deprived the [meat]packers of their rightful title of mass-production pioneers, for it was not Henry Ford but Gustavus Swift and Philip Armour who developed the assembly-line technique that continues to symbolize the rationalized organization of work." (Work and Community in the Jungle: Chicago's Packinghouse Workers, 1894-1922 [Urbana and Chicago: University of Illinois Press, 1987], p. 20.) 正如詹姆斯·巴雷特（James Barrett）所观察到的那样，“历史学家剥夺了[肉类]包装商作为大规模生产先驱的合法称号，因为不是亨利·福特，而是古斯塔夫·斯威夫特和菲利普·阿莫尔开发了流水线技术，这种技术继续象征着合理的工作组织。（丛林中的工作与社区：芝加哥的包装厂工人，1894-1922 [厄巴纳和芝加哥：伊利诺伊大学出版社，1987 年]，第 20 页。
In "Structural Constraints on Learning: Butchers' Apprentices," Hannah Meara Marshall observes that being a meat-cutting apprentice can be "a boring and frustrating experience," suggesting that this double alienation continues over from slaughterhouse to meat departments. (American Behavioral Scientist 16, no. 1 [September/October 1972], p. 35.) 汉娜·米拉·马歇尔（Hannah Meara Marshall）在《学习的结构性限制：屠夫的学徒》（Structural Constraints on Learning： Butchers' Apprentices）一书中指出，做切肉学徒可能是“一种无聊而令人沮丧的经历”，这表明这种双重疏离从屠宰场一直延续到肉类部门。（《美国行为科学家》第 16 期，第 1 期 [1972 年 9 月/10 月]，第 35 页。
John Robbins, Diet for a New America (Walpole, NH: Stillpoint Publishing, 1987), p. 136. 约翰·罗宾斯（John Robbins），《新美国的饮食》（新罕布什尔州沃波尔：Stillpoint Publishing，1987年），第136页。
"Up to this time one skilled worker had taken a little pile of materials and assembled one flywheel-magneto complete. The average employee in this section finished thirty-five to forty magnetos in a nine-hour day, averaging about twenty minutes to each assembly. Now the assembly was divided into twenty-nine operations performed by twenty-nine men spaced along a moving belt. At once the average assembly time was cut to thirteen minutes ten seconds." Concluding his discussion of the "moving line," Nevins observes "Thus was mass production born-the mass production that Ford gave its “到目前为止，一位熟练的工人已经拿了一小堆材料，组装了一个完整的飞轮磁电机。该部门的员工平均每天 9 小时完成 35 到 40 个磁电机，平均每次组装约 20 分钟。现在，大会被分成二十九个操作，由二十九个人沿着移动的皮带间隔进行。平均装配时间一下子缩短到13分10秒。在结束对“移动线”的讨论时，内文斯指出：“大规模生产就这样诞生了——福特赋予它的大规模生产
classic definition as the focusing of power, accuracy, speed, continuity, and other principles upon the manufacture of a standardized commodity in great quantities." Nevins, Ford, pp. 472, 476. 经典的定义是将功率、精度、速度、连续性和其他原则集中在大量制造标准化商品上。内文斯，福特，第 472、476 页。
Harry Braverman, Labor and Monopoly Capital: The Degradation of Work in the Twentieth Century (New York and London: Monthly Review Press, 1974), pp. 148-49. Harry Braverman， Labor and Monopoly Capital： The Degradation of Work in the Twentieth Century （New York and London： Monthly Review Press， 1974），第148-49页。
Ray Allen Billington, Land of Savagery Land of Promise: The European Image of the American Frontier in the Nineteenth Century (New York: W. W. Norton & Co., 1981), p. 235. 雷·艾伦·比林顿（Ray Allen Billington），《野蛮之地：应许之地：十九世纪美国边境的欧洲形象》（纽约：WW Norton&Co.，1981年），第235页。
Lenore E. Walker, The Battered Woman (New York: Harper & Row, 1979), p. 120. The following quotation in this paragraph is from Walker, p. 5. Lenore E. Walker，《受虐的女人》（纽约：Harper & Row，1979年），第120页。本段中的以下引文来自沃克，第 5 页。
Philip Roth, Portnoy's Complaint (New York: Random House, 1969, New York: Bantam Books, 1970), p. 19. 菲利普·罗斯，《波特诺伊的抱怨》（纽约：兰登书屋，1969年，纽约：Bantam Books，1970年），第19页。
These questions were raised by Carol Barash. 这些问题是由卡罗尔·巴拉什（Carol Barash）提出的。
See Gena Corea, The Mother Machine: Reproductive Technologies from Artificial Insemination to Artificial Wombs (New York: Harper & Row, 1985), pp. 12-13. 参见Gena Corea，《母亲机器：从人工授精到人工子宫的生殖技术》（纽约：Harper&Row，1985年），第12-13页。
Samuel Butler, Erewhon (1872), Harmondsworth, England: Penguin Books, 1970), p. 230. 塞缪尔·巴特勒（Samuel Butler），《Erewhon》（1872年），英国哈蒙兹沃思：企鹅出版社，1970年），第230页。
Marabel Morgan, "365 Ways to Fix Hamburger," Total Joy (New Jersey: Fleming H. Revell Co., 1971), p. 113. Marabel Morgan，“修复汉堡包的 365 种方法”，Total Joy（新泽西州：Fleming H. Revell Co.，1971 年），第 113 页。
G. J. Barker-Benfield, The Horrors of the Half-Known Life: Male Attitudes Toward Women and Sexuality in Nineteenth-Century America (New York: Harper and Row, 1976), p. 113. G. J. Barker-Benfield， The Horrors of the Half-Known Life： Male Attitudes Towards Women and Sexuality in Nineteenth-Century America（纽约：Harper and Row，1976年），第113页。
Although it might be thought that animals killed according to Jewish and Islamic dietary laws are killed instantly and thus do not suffer, this assumption is wrong. Peter Singer reports: "Instead of being quickly knocked to the floor and killed almost as they hit the ground, animals being ritually slaughtered in the United States may be shackled around a rear leg, hoisted into the air, and then hung, fully conscious, upside down on the conveyor belt for between two and five minutes-and occasionally much longer if something goes wrong on the 'killing line'-before the slaughterer makes his cut." Animal Liberation: A New Ethics for Our Treatment of Animals 2nd Edition (New York: A New York Review Book, 1990), p. 154. See also, Roberta Kalechofsky, "Shechitah-The Ritual Slaughter of Animals," which can be found at: <www.micahbooks.com>. 虽然人们可能认为，根据犹太教和伊斯兰教的饮食法杀死的动物会立即被杀死，因此不会受苦，但这种假设是错误的。彼得·辛格（Peter Singer）报告说：“在美国，被仪式屠宰的动物不会被迅速击倒在地并被杀死，而是可能被镣铐在后腿上，吊到空中，然后完全清醒地倒挂在传送带上两到五分钟 - 如果'杀戮线'出现问题，有时甚至更长 - 在屠宰者进行切割之前。Animal Liberation： A New Ethics for Our Treatment of Animals 2nd Edition （New York： A New York Review Book， 1990），第154页。另见罗伯塔·卡列霍夫斯基（Roberta Kalechofsky），“Shechitah-The Ritual Slaughter of Animals”，可在以下网址找到：< www.micahbooks.com>。
P. Thomas Zeigler, The Meat We Eat (Danville, IL: The Interstate Printers and Publishers, 1966), p. 10. Travers Moncure Evans and David Greene, The Meat Book (New York: Charles Scribner's Sons), p.107. P.托马斯·齐格勒，《我们吃的肉》（伊利诺伊州丹维尔：州际印刷商和出版商，1966年），第10页。Travers Moncure Evans 和 David Greene，《肉书》（纽约：Charles Scribner's Sons），第 107 页。
These descriptions accompany illustrations in Ziegler, The Meat We Eat, pp. . 这些描述与齐格勒（Ziegler）的插图相辅相成，我们吃的肉，第页。
Milan Kundera, The Book of Laughter and Forgetting (New York: Alfred A. Knopf, 1980, New York: Penguin Books, 1985), p. 75. 米兰·昆德拉，《笑声与遗忘之书》（纽约：Alfred A. Knopf，1980年，纽约：企鹅出版社，1985年），第75页。
Ronald Pearsall, The Worm in the Bud: The World of Victorian Sexuality (Toronto: The Macmillan Co., 1969), p. 308. 罗纳德·皮尔索尔（Ronald Pearsall），《萌芽中的蠕虫：维多利亚时代的性世界》（多伦多：麦克米伦公司，1969年），第308页。
Judith R. Walkowitz, "Jack the Ripper and the Myth of Male Violence," Feminist Studies 8, no. 3 (1982), p. 550. Judith R. Walkowitz，“开膛手杰克和男性暴力的神话”，《女权主义研究》第8期，第3期（1982年），第550页。
Quoted in Pearsall, p. 308. 引自Pearsall，第308页。
Quoted in Walkowitz, p. 551. 引自Walkowitz，第551页。
Stephen Knight, Jack the Ripper: The Final Solution (London: Granada Publishing Limited, 1977), p. 59. 斯蒂芬·奈特，《开膛手杰克：最终解决方案》（伦敦：格拉纳达出版有限公司，1977年），第59页。
Pearsall, p. 307. 皮尔索尔，第307页。
Quoted in Pearsall, p. 313. 引自Pearsall，第313页。
Marge Piercy, "In the men's room(s)," Circles on the Water (New York: Alfred A. Knopf, Inc., 1982), p. 80. Marge Piercy，“In the men's room（s）”，Circles on the Water（纽约：Alfred A. Knopf， Inc.，1982年），第80页。
Dworkin, Pornography, p. 67. 德沃金，《色情》，第67页。
Phyllis Chesler, "Men and Pornography: Why They Use It," in Take Back the Night: Women on Pornography, ed. Laura Lederer (New York: William Morrow and Company, Inc. 1980), p. 155. 菲利斯·切斯勒（Phyllis Chesler），“男人和色情：他们为什么使用它”，载于《夺回夜晚：色情中的女性》，劳拉·莱德勒（Laura Lederer）编辑（纽约：威廉·莫罗公司，1980年），第155页。
Dario Fo and Franca Rame, "A Woman Alone," Female Parts: One Woman Plays, adapted by Olwen Wywark, trans. Margaret Kunzle (London: Pluto Press, 1981), pp. 15-16. 达里奥·福（Dario Fo）和弗兰卡·拉姆（Franca Rame），“一个女人独自一人”，女性角色：一个女人的戏剧，由奥尔文·怀沃克（Olwen Wywark）改编，玛格丽特·昆兹勒（Margaret Kunzle）译（伦敦：冥王星出版社，1981年），第15-16页。
Norma Benney, "All of One Flesh: The Rights of Animals," in Reclaim the Earth: Women Speak out for Life on Earth, ed. Léonie Caldecott and Stephanie Leland (London: The Women's Press, 1983) p. 148. Benney cites an uncredited photographic centerfold from Zig Zag no. 129 (August 1982). 诺玛·本尼（Norma Benney），“一体之躯：动物的权利”，载于《夺回地球：妇女为地球上的生命大声疾呼》，莱奥妮·卡尔德科特和斯蒂芬妮·利兰编（伦敦：妇女出版社，1983年），第148页。Benney 引用了 Zig Zag 第 129 期（1982 年 8 月）中未注明出处的摄影中心折页。
Phyllis Trible's translation in Texts of Terror: Literary-Feminist Readings of Biblical Narratives (Philadelphia: Fortress Press, 1984), pp. 76-77. Trible concludes her commentary on this biblical story of violence by saying that we should "recognize the contemporaneity of the story... . Woman as object is still captured, betrayed, raped, tortured, murdered, dismembered, and scattered. To take to heart this ancient story, then, is to confess its present reality." Her footnote refers to the brutal New Bedford gang rape of a woman. 菲利斯·特里布尔（Phyllis Trible）在《恐怖文本：圣经叙事的文学女权主义读物》（费城：堡垒出版社，1984年）中的翻译，第76-77页。特里布尔在结束她对这个圣经暴力故事的评论时说，我们应该“认识到这个故事的当代性......作为客体的女人仍然被俘虏、背叛、强奸、折磨、谋杀、肢解和分散。因此，把这个古老的故事铭记在心，就是承认它现在的现实。她的脚注提到了新贝德福德对一名妇女的残酷轮奸。
Judges 19:29, Trible's translation, p. 80. Trible notes that the Hebrew verb "divide" used in this passage "is used elsewhere only for animals" (p. 90 note 51). Alice Thomas Ellis's The Sin Eater refers to this passage. One of the female characters "was back in Judges 19 and the dreadful country of the Benjamites, wondering wholly against her will how the Levite had jointed his concubinewith what affronted, legalistic skill he had made her into twelve pieces: one each for each of the tribes of Israel.. . . People didn't cut up naturally into twelve pieces. Eleven pieces was what people would cut up into. If the Levite had had a mind inclined to symmetry, and she was sure he had from what she knew of 士师记 19：29，特里布尔的译本，第80页。特里布尔指出，这段经文中使用的希伯来语动词“divide”“只在别处用于动物”（第90页，注51）。爱丽丝·托马斯·埃利斯（Alice Thomas Ellis）的《食罪者》（The Sin Eater）提到了这段话。其中一位女性角色“回到了士师记第19章和便雅悯人的可怕国度，完全违背了她的意愿，想知道利未人如何用他侮辱的律法技巧将他的妃子结合在一起，使她分成十二块：以色列各支派一块......人们不会自然地切成十二块。人们会切成11块。如果利未人有一个倾向于对称的思想，而她确信他从她所知道的那里有
him, it would have annoyed him, the tiresome inability of the human body to fall into twelve even pieces." (London: Duckworth, 1977), p. 145. 他，这会惹恼他，令人厌烦的人体无法跌成十二块。（伦敦：达克沃斯，1977 年），第 145 页。
Kate Millet, Sexual Politics (Garden City, NY: Doubleday & Co., 1970), p. 292. 凯特·米勒（Kate Millet），《性政治》（纽约州花园城：Doubleday&Co.，1970年），第292页。
Beverly LaBelle, "Snuff-The Ultimate in Woman-Hating," in Lederer, Take Back the Night, pp. 273-4. In reflecting on the shower murder scene in Psycho, Kaja Silverman observes: "When the stabbing begins, there is a cinematic cut with almost every thrust of the knife. The implied equation is too striking to ignore: the cinematic machine is lethal; it too murders and dissects."(Subject of Semiotics, p. 211.) 贝弗利·拉贝尔（Beverly LaBelle），“鼻烟——讨厌女人的终极”，莱德勒（Lederer），《夺回夜晚》（Take Back the Night），第273-4页。在反思《惊魂记》中的淋浴谋杀现场时，卡娅·西尔弗曼观察到：“当刺伤开始时，几乎每一次刀刺都会有一个电影剪辑。隐含的方程式太引人注目了，不容忽视：电影机器是致命的;它也谋杀和解剖。“（《符号学专题》，第211页。
Simone de Beauvoir, The Second Sex, trans, and ed. H. M. Parshley (Harmondsworth, England: Penguin, 1972), p. 236; Mary Daly, Gyn/Ecology: The Metaethics of Radical Feminism (Boston: Beacon Press, 1978), p. 31. Andrea Dworkin, Woman Hating (New York: E. P. Dutton & Co., 1974), p. 63; TiGrace Atkinson, Amazon Odyssey (New York: Links Books, 1974), pp. 57-63; bell hooks, Ain't I a Woman: black women and feminism (Boston: South End Press, 1981), p. 112. Each of these feminist critics is commenting on a different aspect of patriarchal culture, and this list does not communicate the range of theoretical assumptions upon which their ideas build. What fascinates me is that each writer gravitates to metaphors of butchering or consumption. 西蒙娜·德·波伏娃，《第二性》，H.M.帕什利译，H.M.帕什利编（英国哈蒙兹沃思：企鹅出版社，1972年），第236页;玛丽·戴利（Mary Daly），《妇科/生态学：激进女权主义的元伦理学》（波士顿：灯塔出版社，1978年），第31页。安德里亚·德沃金（Andrea Dworkin），《讨厌的女人》（纽约：E.P.Dutton&Co.，1974年），第63页;TiGrace Atkinson，《亚马逊奥德赛》（纽约：Links Books，1974 年），第 57-63 页;Bell Hooks，《我不是女人：黑人妇女和女权主义》（波士顿：南端出版社，1981 年），第 112 页。这些女权主义批评家中的每一个都在评论父权制文化的不同方面，这份清单并没有传达他们思想所建立的理论假设的范围。令我着迷的是，每个作家都倾向于屠宰或消费的隐喻。
Carol Barash suggested the phrase "butcher the metaphor" for the dependence in radical feminist theory on images of women's (and animals') violent dismemberment. 卡罗尔·巴拉什（Carol Barash）提出了“屠宰隐喻”一词，以描述激进女权主义理论对女性（和动物）暴力肢解图像的依赖。
Chapter 3 第 3 章
Epigraph: Mary Daly, Beyond God the Father: Toward a Philosophy of Women's Liberation (Boston: Beacon Press, 1973), p. 8. 题词：玛丽·戴利（Mary Daly），《超越父神：迈向妇女解放的哲学》（波士顿：灯塔出版社，1973年），第8页。
Beverly Wildung Harrison, "Sexism and the Language of Christian Ethics," in Making the Connections: Essays in Feminist Social Ethics, ed. Carol S. Robb (Boston: Beacon Press, 1985), p. 29. 贝弗利·威尔登·哈里森（Beverly Wildung Harrison），“性别歧视和基督教伦理的语言”，收录于《建立联系：女权主义社会伦理论文集》（Making the Connections： Essays in Feminist Social Ethics），Carol S. Robb编辑（波士顿：灯塔出版社，1985年），第29页。
Peter Singer, Animal Liberation: A New Ethics for Our Treatment of Animals (New York: A New York Review Book, 1975), p. 96. 彼得·辛格（Peter Singer），《动物解放：我们对待动物的新伦理》（纽约：纽约评论书，1975年），第96页。
Dale Spender, Man Made Language (London, Boston and Henley: Routledge & Kegan Paul, 1980), p. 145. 戴尔·斯潘德（Dale Spender），《人造语言》（伦敦，波士顿和亨利：Routledge和Kegan Paul，1980年），第145页。
Spender, p. 183. Spender，第183页。
Reported in James Serpell, In the Company of Animals: A Study of HumanAnimal Relationships (New York: Basil Blackwell, 1986), pp.158-59. 詹姆斯·塞尔佩尔（James Serpell）报道，《与动物为伴：人类动物关系研究》（纽约：Basil Blackwell，1986年），第158-59页。
M. R. L. Sharpe, [later Freshel] The Golden Rule Cookbook: 600 Recipes for Meatless Dishes (Cambridge, MA: The University Press, 1908), p. 18. M. R. L. Sharpe， [后来的 Freshel] The Golden Rule Cookbook： 600 Recipes for Meatless Dishes （Cambridge， MA： The University Press， 1908）， p. 18.
Except for the statistics on veal calves, chickens, and turkeys, all statistics are from People for the Ethical Treatment of Animals, "Living without Cruelty" (501 Front St., Norfolk, VA 23510). Animal Place News supplied the statistic of chickens and turkeys (Summer 1999 4, no. 2). These statistics provide no breakdown according to gender, race, or class. 除了小牛犊、鸡和火鸡的统计数据外，所有统计数据均来自动物伦理治疗组织，“无残忍生活”（501 Front St.， Norfolk， VA 23510）。《动物场所新闻》提供了鸡和火鸡的统计数据（1999年夏季4月，第2期）。这些统计数据没有提供按性别、种族或阶级划分的细分。
T. H., "Pythagorean Objections against Animal Food," London Magazine (November 1825), p. 382. T. H.，“毕达哥拉斯学派对动物性食物的反对意见”，《伦敦杂志》（1825 年 11 月），第 382 页。
J. Byrnes, "Raising Pigs by the Calendar at Maplewood Farm," Hog Farm Management, September 1976, p. 30, quoted in Jim Mason and Peter Singer, Animal Factories (New York: Crown Publishers, 1980), p. 1. J. Byrnes，“Raising Pigs by the Calendar at Maplewood Farm”，Hog Farm Management，1976 年 9 月，第 30 页，引自 Jim Mason 和 Peter Singer，Animal Factories （New York： Crown Publishers， 1980），第 1 页。
Colman McCarthy, "Sins of the Flesh," Washington Post, March 25, 1990. 科尔曼·麦卡锡，“肉体之罪”，《华盛顿邮报》，1990年3月25日。
Paul M. Postal, "Anaphoric Islands," in Papers from the Fifth Regional Meeting of the Chicago Linguistic Society, April 18-19, 1969, ed. Robert I. Binnick, Alice Davison, Georgia M. Green, Jerry L. Morgan (Chicago: Department of Linguistics, University of Chicago, 1969), p. 235. Paul M. Postal，“Anaphoric Islands”，载于芝加哥语言学会第五次区域会议论文，1969 年 4 月 18 日至 19 日，编辑 Robert I. Binnick、Alice Davison、Georgia M. Green、Jerry L. Morgan（芝加哥：芝加哥大学语言学系，1969 年），第 235 页。
Daly, p. 8 . 戴利，第 8 页。
Joseph Ritson, "A new Dictionary for the Orthography, Pronunciation, and Etymology, of the English Language," left in manuscript at his death, quoted in Bertrand H. Bronson, Joseph Ritson: Scholar-at-Arms volume 1 (Berkeley: University of California Press, 1938), p. 136. 约瑟夫·里森（Joseph Ritson），“英语正字法，发音和词源的新词典”，在他去世时留下手稿，引自Bertrand H. Bronson，Joseph Ritson：Scholar-at-Arms第1卷（伯克利：加利福尼亚大学出版社，1938年），第136页。
Elsa Lanchester, Herself (New York: St. Martin's Press, 1983), p. 12. 艾尔莎·兰切斯特，《她自己》（纽约：圣马丁出版社，1983年），第12页。
Quoted in Cheris Kramarae and Paula A. Treichler, A Feminist Dictionary (Boston, London and Henley: Pandora Press, 1985), p. 33. 引自Cheris Kramarae和Paula A. Treichler，《女权主义词典》（波士顿、伦敦和亨利：潘多拉出版社，1985年），第33页。
Geoffrey L. Rudd, Why Kill for Food? (Madras, India: The Indian Vegetarian Congress, 1973), p. 77; Peter Singer, Animal Liberation, p. xii; Bernard Shaw quoted in Dudley Giehl, Vegetarianism: A Way of Life (New York: Harper & Row, 1979), p. 137; The Autobiography of Benjamin Franklin, ed. Leonard W. Labaree, Ralph L. Ketcham, Helen Boatfield, and Helene Fineman (New Haven: Yale University Press, 1964), p. 87; Richard Holmes, Shelley: The Pursuit (New York: E. P. Dutton and Co., 1975), p. 129. This may have been tongue-in cheek, yet as she and Percy Shelley were attempting vegetarianism at this time, Harriet reveals the attitudes that they associated with vegetarianism. Geoffrey L. Rudd，《为什么要杀人？（印度马德拉斯：印度素食大会，1973年），第77页;彼得·辛格，《动物解放》，第xii页;萧伯纳引自达德利·吉尔（Dudley Giehl），《素食主义：一种生活方式》（纽约：Harper&Row，1979年），第137页;本杰明·富兰克林自传，伦纳德·拉巴里、拉尔夫·凯查姆、海伦·博特菲尔德和海伦·芬曼编（纽黑文：耶鲁大学出版社，1964 年），第 87 页;理查德·福尔摩斯，雪莱：追求（纽约：EP Dutton and Co.，1975 年），第 129 页。这可能是开玩笑的，但当她和珀西·雪莱此时尝试素食主义时，哈丽特揭示了他们与素食主义有关的态度。
These stickers are advertised in PETA News 1, no. 9 (Winter 1986). 这些贴纸刊登在PETA新闻第1期第9期（1986年冬季）上。
Mary Daly with Jane Caputi, Websters' First New Intergalactic Wickedary of the English Langauge (Boston: Beacon Press, 1987), p. 257. 玛丽·戴利（Mary Daly）与简·卡普蒂（Jane Caputi），韦伯斯特（Websters）的《英语语言的第一个新星际邪恶》（波士顿：灯塔出版社，1987年），第257页。
Daly, Wickedary, p. 250. 戴利，邪恶，第 250 页。
Simone Weil, The Iliad, or the Poem of Force, 1940, trans. Mary McCarthy (Wallingford, PA: Pendle Hill, 1956, 1970), p. 3. 西蒙娜·威尔，《伊利亚特或力量之诗》，1940年，玛丽·麦卡锡译（宾夕法尼亚州沃灵福德：彭德尔希尔，1956年，1970年），第3页。
Mary Rayner, Garth Pig and the Ice Cream Lady (New York: Atheneum, 1977), p. 5 . Mary Rayner， Garth Pig and the Ice Cream Lady （New York： Atheneum， 1977）， p. 5 .
Richard Selzer, "How to Build a Slaughterhouse," Taking the World in for Repairs (New York: Morrow, 1986), p. 129. 理查德·塞尔泽（Richard Selzer），“如何建造屠宰场”，《将世界纳入维修》（纽约：莫罗，1986年），第129页。
André Joly, "Toward a Theory of Gender in Modern English," in Studies in English Grammar, ed. A. Joly and T. Fraser (Paris: Editions Universitaires, 1975), p. 267. The following quotations are from pp. 270, 271. 安德烈·乔利（André Joly），“迈向现代英语中的性别理论”，载于《英语语法研究》，A.乔利和T.弗雷泽编（巴黎：大学出版社，1975年），第267页。以下引文出自第270、271页。
Mason and Singer, p. 5. 梅森和辛格，第5页。
P. Thomas Ziegler, The Meat We Eat (Danville, IL: The Interstate Printers and Publishers, 1966), p. 23. P.托马斯·齐格勒，《我们吃的肉》（伊利诺伊州丹维尔：州际印刷商和出版商，1966年），第23页。
A. R. Miller, Meat Hygiene (Philadelphia: Lea & Febiger, 1951, 1958), p. 41. A. R. Miller，《肉类卫生》（费城：Lea&Febiger，1951年，1958年），第41页。
Maureen Duffy, "Beast for Pleasure," in Animals, Men and Morals: An Enquiry into the Maltreatment of Non-Humans, ed. Stanley Godlovitch, Roslind Godlovitch, and John Harris (New York: Taplinger, 1972), p. 117. 莫琳·达菲（Maureen Duffy），“快乐的野兽”，载于《动物、人和道德：对非人类虐待的调查》，斯坦利·戈德洛维奇、罗斯林德·戈德洛维奇和约翰·哈里斯编（纽约：塔普林格出版社，1972年），第117页。
Paul Shepard, The Tender Carnivore and the Sacred Game (New York: Charles Scribner's Sons, 1973), p. 172. 保罗·谢泼德（Paul Shepard），《温柔的食肉动物与神圣的游戏》（纽约：查尔斯·斯克里布纳的儿子，1973年），第172页。
Kate Millet, Sexual Politics (Garden City, NY: Doubleday & Co., 1970), p. 292n. 凯特·米勒（Kate Millet），《性政治》（纽约州花园城：Doubleday&Co.，1970年），第292页。
Cited in E. P. Evans, The Criminal Prosecution and Capital Punishment of Animals (London: William Heinemann, New York: E. P. Dutton and Co., 1906), pp. 55-56. 引自E.P.埃文斯，《动物的刑事起诉和死刑》（伦敦：威廉·海涅曼，纽约：E.P.达顿公司，1906年），第55-56页。
Vladamir Estragon, Waiting for Dessert (New York: The Viking Press, 1982), p. 177. See also W. D. Snodgrass's "The Boy Made of Meat: A Poem for Children," which conveys the role of the dominant culture in enforcing meat eating, to the dismay of the protesting child. W. D. Snodgrass, Selected Poems: 1957-1987 (New York: Soho Press, 1987), p. 71. 弗拉达米尔·埃斯特拉贡，《等待甜点》（纽约：维京出版社，1982 年），第 177 页。另见W.D.斯诺德格拉斯（W. D. Snodgrass）的《肉做的男孩：给儿童的诗》（The Boy Made of Meat： A Poem for Children），该书传达了主流文化在强制吃肉方面的作用，这让抗议的孩子感到沮丧。W.D.斯诺德格拉斯，《诗选：1957-1987》（纽约：苏荷出版社，1987年），第71页。
Interview with Dr. Alan Long in Rynn Berry, Jr., The Vegetarians (Brookline, MA: Autumn Press, 1979), pp. 102-3. 在 Rynn Berry， Jr. 中对 Alan Long 博士的采访， 素食者 （马萨诸塞州布鲁克莱恩：秋季出版社，1979 年），第 102-3 页。
Cited in Giehl, Vegetarianism: A Way of Life, p. 204. 引自Giehl，《素食主义：一种生活方式》，第204页。
Personal communication from Kathy Epling, Garbersville, CA, April 18, 1986. 1986 年 4 月 18 日，加利福尼亚州加伯斯维尔的凯西·埃普林 （Kathy Epling） 的个人通信。
Spender, pp. 164, 229. Spender，第 164、229 页。
Lynn Meyer, Paperback Thriller (New York: Random House, 1975), pp. 4-5. 林恩·迈耶（Lynn Meyer），《平装惊悚》（纽约：兰登书屋，1975年），第页。4-5.
Elaine Showalter, "Feminist Criticism in the Wilderness", in The New Feminist Criticism: Essays on Women, Literature, and Theory, ed. Elaine Showalter (New York: Pantheon Books, 1985), p. 262. 伊莱恩·肖沃尔特（Elaine Showalter），“荒野中的女权主义批评”，载于《新女权主义批评：关于女性、文学和理论的论文》，伊莱恩·肖沃尔特（Elaine Showalter）编辑（纽约：万神殿出版社，1985年），第262页。
Zora Neale Hurston, Their Eyes Were Watching God (1937, Greenwich, CT: A Fawcett Premier Book, 1965), p. 51. 佐拉·尼尔·赫斯顿，《他们的眼睛在注视上帝》（1937 年，康涅狄格州格林威治：福塞特总理书，1965 年），第 51 页。
Mary Helen Washington, Invented Lives: Narratives of Black Women 1860-1960 (Garden City, NY: Doubleday & Co., 1987), p. 237. 玛丽·海伦·华盛顿（Mary Helen Washington），《发明的生活：1860-1960年黑人妇女的叙述》（Garden City， NY： Doubleday & Co.， 1987），第237页。
Hurston, p. 16. Hurston may have known of encounters such as the one Mary Church Terrell described in A Colored Woman in a White World: Terrell while traveling in the South was not always recognized as black. "So far as the nigger is concerned,' one man told me, 'he is like a mule. He is a good animal, so long as you keep him broken.' 'But the colored soldiers rendered great service to the Allies during the World War,' I interjected. 'And so did the mule,' quickly retorted the speaker. 'There is no animal in the world that did better service 赫斯顿，第16页。赫斯顿可能知道玛丽·丘奇·特雷尔（Mary Church Terrell）在《白人世界中的有色人种》中描述的遭遇：特雷尔在南方旅行时并不总是被认为是黑人。“就黑鬼而言，”一个人告诉我，“他就像一头骡子。他是个好动物，只要你让他破碎。“但是有色人种士兵在世界大战期间为盟军做出了巨大的贡献，”我插话说。“骡子也是，”演讲者迅速反驳道。“世界上没有动物能提供更好的服务
than the mule during the war. The mule is just like the nigger. He will do the work if you will furnish the brain'" (Washington, DC: Ransdell, Inc., 1940; New York: Arno Press, 1980), p. 325. 比战争期间的骡子。骡子就像黑鬼一样。如果你能提供大脑，他就会做这项工作'“（华盛顿特区：Ransdell， Inc.，1940 年;纽约：阿诺出版社，1980年），第325页。
Lorraine Bethel, “'This Infinity of Conscious Pain': Zora Neale Hurston and the Black Female Literary Tradition," in All the Women are White, All the Blacks are Men, But Some of Us Are Brave. Black Women's Studies, ed. Gloria T. Hull, Patricia Bell Scott, and Barbara Smith (Old Westbury, NY: The Feminist Press, 1982), p. 182. 洛林·伯特利（Lorraine Bethel），“'意识痛苦的无限'：佐拉·尼尔·赫斯顿（Zora Neale Hurston）和黑人女性文学传统”，在《所有女人都是白人，所有黑人都是男人，但我们中的一些人是勇敢的》。《黑人妇女研究》，格洛丽亚·赫尔、帕特里夏·贝尔·斯科特和芭芭拉·史密斯编辑（纽约州老韦斯特伯里：女权主义出版社，1982 年），第 182 页。
Washington, p. 253, n. 15. Hurston may have chosen the mule as the representative of both the oppression of black women and of the other animals because she knew that the "word mulatto itself etymologically is derived from the word mule and echoes the debate Americans engaged in about whether blacks were of the same species as whites." Barbara Christian, Black Women Novelists: The Development of a Tradition, 1892-1976 (Westport, CT and London: Greenwood Press, 1980), p. 16. 华盛顿，第253页，第15页。赫斯顿可能选择骡子作为压迫黑人妇女和其他动物的代表，因为她知道“混血儿这个词本身在词源上来源于骡子这个词，呼应了美国人关于黑人是否与白人属于同一物种的辩论。芭芭拉·克里斯蒂安（Barbara Christian），《黑人女小说家：传统的发展，1892-1976》（康涅狄格州韦斯特波特和伦敦：格林伍德出版社，1980年），第16页。
Hurston, p. 51 . 赫斯顿，第 51 页。
This passage appears to follow the pattern Washington describes: "Passages which are supposed to represent Janie's interior consciousness begin by marking some internal change in Janie, then gradually or abruptly shift so that a male character takes Janie's place as the subject of the discourse; at the conclusion of these passages, ostensibly devoted to the revelation of Janie's interior life, the male voice predominates," pp. 243-44. 这段话似乎遵循了华盛顿所描述的模式：“本应代表珍妮内在意识的段落首先标志着珍妮的一些内在变化，然后逐渐或突然地发生变化，以便男性角色取代珍妮的位置作为话语的主题;在这些段落的结尾，表面上致力于揭示珍妮的内心生活，男性的声音占主导地位“，第 243-44 页。
Benedict de Spinoza, Ethic, iv. prop. 37 (trans. W. Hale White, 4th ed. 1910, 209). Quoted in Keith Thomas, Man and the Natural World: A History of the Modern Sensibility (New York: Pantheon Book, 1983), p. 298. 本尼迪克特·德·斯宾诺莎，《伦理学》，iv。支柱。37（W.黑尔·怀特译，1910年第4版，第209页）。引自基思·托马斯（Keith Thomas），《人与自然世界：现代感性史》（纽约：万神殿出版社，1983年），第298页。
Brigid Brophy, "In Pursuit of a Fantasy," in Animals, Men, and Morals, p. 130. 布里吉德·布罗菲（Brigid Brophy），“追求幻想”，载于《动物、人与道德》，第130页。
Audre Lorde, Sister Outsider: Essays and Speeches (Trumansburg, NY: The Crossing Press, 1984), p. 41. 奥黛丽·洛德（Audre Lorde），《局外人姐妹：散文和演讲》（纽约州杜鲁门斯堡：十字路口出版社，1984年），第41页。
Nancy F. Cott, The Grounding of Modern Feminism (New Haven and London: Yale University Press, 1987), p. 15. 南希·科特（Nancy F. Cott），《现代女权主义的基础》（纽黑文和伦敦：耶鲁大学出版社，1987年），第15页。
Vic Sussman, The Vegetarian Alternative: A Guide to a Healthful and Humane Diet (Emmaus, PA: Rodale Press, 1978), p. 2. 维克·萨斯曼（Vic Sussman），《素食选择：健康和人道饮食指南》（宾夕法尼亚州以马忤斯：罗代尔出版社，1978年），第2页。
Isabel Giberne Sieveking, Memoir and Letters of Francis W. Newman (London: K. Paul, Trench, Trubner & Co., 1909), p. 118. 伊莎贝尔·吉伯恩·西维金，《弗朗西斯·纽曼回忆录和书信》（伦敦：K. Paul，Trench，Trubner&Co.，1909年），第118页。
Ellen G. White, Letter 72, Counsels on Diet and Foods (Takoma Park: Review and Herald Publishing Assoc, 1938, 1976), p. 396. Ellen G. White， Letter 72， Counsels on Diet and Foods （Takoma Park： Review and Herald Publishing Assoc， 1938， 1976），第396页。
It has been argued that the placenta is another food produced by females while alive. 有人认为胎盘是雌性活着时产生的另一种食物。
For the intersection between white supremacy and the failure to acknowledge the gynocentrism of many cultures see Paula Gunn Allen's The Sacred Hoop: Recovering the Feminine in American Indian Tradition (Boston: Beacon Press, 1986). 关于白人至上主义与不承认许多文化的女性中心主义之间的交集，请参阅宝拉·冈恩·艾伦（Paula Gunn Allen）的《神圣的箍：恢复美国印第安人传统中的女性》（波士顿：灯塔出版社，1986年）。
E. B. White, Charlottes Web (New York: Harper & Row, 1952, 1973), pp. 78, 95. E. B. White， Charlottes Web （New York： Harper & Row， 1952， 1973），第78、95页。
Plutarch, "Of Eating of Flesh," in Animal Rights and Human Obligations, ed. Tom Regan and Peter Singer (Englewood Cliffs, NJ: Prentice-Hall, Inc., 1976), p. 111. 普鲁塔克，“吃肉”，载于《动物权利和人类义务》，汤姆·里根和彼得·辛格编（新泽西州恩格尔伍德悬崖：Prentice-Hall， Inc.，1976 年），第 111 页。
Chapter 4 第 4 章
Epigraphs: Ovid, Metamorphoses, trans. Rolfe Humphries (Bloomington and London: Indiana University Press, 1955, 1971), p. 367. The Poems of Emily Dickinson, ed. Thomas H. Johnson (Cambridge: The Belknap Press of Harvard University Press, 1951), poem 1651. 题词：奥维德，《变形记》，罗尔夫·汉弗莱斯译（布卢明顿和伦敦：印第安纳大学出版社，1955年，1971年），第367页。艾米莉·狄金森的诗，托马斯·约翰逊（Thomas H. Johnson）编辑（剑桥：哈佛大学出版社贝尔纳普出版社，1951年），诗歌1651年。
Teresa de Lauretis, Alice Doesn't: Feminisim, Semiotics, Cinema (Bloomington: Indiana University Press, 1984) pp. 8-9. 特蕾莎·德·劳雷蒂斯（Teresa de Lauretis），《爱丽丝不：女性主义，符号学，电影》（布卢明顿：印第安纳大学出版社，1984年），第8-9页。
Dudley Giehl, Vegetarianism: A Way of Life (New York: Harper & Row, 1979); Vic Sussman, The Vegetarian Alternative: A Guide to a Healthful and Humane Diet (Emmaus, PA: Rodale Press, 1978); Keith Akers, A Vegetarian Sourcebook: The Nutrition, Ecology, and Ethics of a Natural Foods Diet (New York: G. P. Putnam's Sons, 1983). 达德利·吉尔（Dudley Giehl），《素食主义：一种生活方式》（纽约：Harper&Row，1979年）;维克·萨斯曼（Vic Sussman），《素食选择：健康和人道饮食指南》（宾夕法尼亚州以马忤斯：罗代尔出版社，1978年）;基思·阿克斯（Keith Akers），《素食资料集：天然食品饮食的营养，生态学和伦理学》（纽约：GP Putnam's Sons，1983年）。
Keith Thomas, Man and the Natural World: A History of the Modern Sensibility (New York: Pantheon, 1983), p. 297. 基思·托马斯（Keith Thomas），《人与自然世界：现代感性史》（纽约：万神殿，1983年），第297页。
Aphra Behn, "On the Author of that excellent and learned Book, entitled, The Way to Health, long Life and Happiness," in Thomas Tryon, The Way to Make All People Rich; or, Wisdoms Call to Temperence and Frugality . . . [sic] (London, 1685). 阿芙拉·贝恩（Aphra Behn），“关于那本优秀而博学的书的作者，题为《健康、长寿和幸福之道》”，载于托马斯·特赖恩（Thomas Tryon）的《让所有人致富的方法》;或者，智慧呼唤节制和节俭......[原文如此]（伦敦，1685 年）。
The Autobiography of Benjamin Franklin, ed. Leonard W. Labaree, Ralph L. Ketcham, Helen Boatfield, and Helene Fineman (New Haven: Yale University Press, 1964), p. 63. 本杰明·富兰克林自传，伦纳德·拉巴里、拉尔夫·凯查姆、海伦·博特菲尔德和海伦·芬曼编（纽黑文：耶鲁大学出版社，1964 年），第 63 页。
Joseph Ritson, An Essay on Abstinence from Animal Food as a Moral Duty (London: Phillips, 1802), p. 201. 约瑟夫·里森（Joseph Ritson），《关于禁欲动物性食物作为道德义务的论文》（伦敦：菲利普斯出版社，1802年），第201页。
Bernard Mandeville, The Fable of the Bees; or, Private Vices, Publick Benefits (Oxford: Clarendon Press, 1911), Remark p. 173. 伯纳德·曼德维尔，《蜜蜂寓言》;或者，Private Vices， Publick Benefits （Oxford： Clarendon Press， 1911），注释，第173页。
James Turner, Reckoning with the Beast: Animals, Pain and Humanity in the Victorian Mind (Baltimore and London: Johns Hopkins University Press, 1980), p. 18. 詹姆斯·特纳（James Turner），《与野兽的清算：维多利亚时代思想中的动物，痛苦和人性》（巴尔的摩和伦敦：约翰·霍普金斯大学出版社，1980年），第18页。
Bertrand H. Bronson, Joseph Ritson: Scholar-at-Arms vol. 1 (Berkeley: University of California Press, 1938), p. 34. To convey this he includes the entire Mandeville reference from Remark P in one of only two appendices to the biography, vol 2, pp. 743-48. Bertrand H. Bronson， Joseph Ritson： Scholar-at-Arms vol. 1 （Berkeley： University of California Press， 1938）， p. 34.为了传达这一点，他将曼德维尔对 P 评论的整个引用包含在传记仅有的两个附录之一中，第 2 卷，第 743-48 页。
Quoted in Ritson, p. 225. 引自Ritson，第225页。
Frederick A. Pottle, Shelley and Browning: A Myth and Some Facts (Hamden, CT: Archon Books, 1965), p. 22. 弗雷德里克·波特尔（Frederick A. Pottle），《雪莱和勃朗宁：神话和一些事实》（康涅狄格州哈姆登：执政官图书，1965年），第22页。
Mohandas K. Gandhi, An Autobiography: The Story of My Experiments with Truth (1927, 1929, Boston: Beacon Press, 1956, 1972), p. 48. 莫罕达斯·甘地（Mohandas K. Gandhi），《自传：我的真理实验故事》（1927年，1929年，波士顿：灯塔出版社，1956年，1972年），第48页。
Quoted in Brigid Brophy, "The Way of no Flesh" in The Genius of Shaw, ed. Michael Holroyd (New York: Holt Rinehart and Winston, 1979), p. 100. 引自布里吉德·布罗菲（Brigid Brophy），《萧的天才》（The Genius of Shaw）中的“无肉之道”（The Way of no Flesh），迈克尔·霍罗伊德（Michael Holroyd）编辑（纽约：霍尔特·莱因哈特和温斯顿，1979年），第100页。
Sheila Rowbotham, Women, Resistance and Revolution: A History of Women and Revolution in the Modern World (New York: Pantheon Books, 1972), p. 12. 希拉·罗博瑟姆，《妇女、抵抗和革命：现代世界妇女与革命史》（纽约：万神殿出版社，1972年），第12页。
Quoted in Brian Hill, "Vegetables and Distilled Water: William Lambe, M.D. (1765-1847)," Practitioner 194 (1965), p. 285. 引自Brian Hill，“蔬菜和蒸馏水：William Lambe， M.D. （1765-1847），” Practitioner 194 （1965）， p. 285。
William Cobbett, Journal of a Year's Residence in the United States of America (1819, Gloucester: Alan Sutton, 1983), p. 202. William Cobbett， Journal of a Year's Residence in the United States of America （1819， Gloucester： Alan Sutton， 1983），第202页。
Harriot K. Hunt, Glances and Glimpses; or Fifty Years Social, Including Twenty Years Professional Life (Boston: John P. Jewett and Co., 1856, New York: Source Book Press, 1970), p. 140. 哈里奥特·亨特（Harriot K. Hunt），《一瞥与一瞥》;或《五十年的社会，包括二十年的职业生活》（波士顿：John P. Jewett and Co.，1856 年，纽约：Source Book Press，1970 年），第 140 页。
John Oswald, The Cry of Nature; or, an Appeal to Mercy and to Justice, on Behalf of the Persecuted Animals (London, 1791), p. i. 约翰·奥斯瓦尔德，《大自然的呐喊》;或者，《代表受迫害的动物呼吁怜悯和正义》（伦敦，1791年），第i页。
The Life of Thomas Holcroft Written by Himself Continued to the Time of His Death from his Diary Notes & Other Papers by William Hazlitt, ed. Elbridge Colby (New York: Benjamin Blom, 1928, 1968, 1980), vol. 2, pp. 127, 129. 托马斯·霍尔克罗夫特（Thomas Holcroft）的生平由他自己写，直到他去世时，来自威廉·黑兹利特（William Hazlitt）的日记笔记和其他论文，埃尔布里奇·科尔比（Elbridge Colby）编辑（纽约：本杰明·布洛姆，1928年，1968年，1980年），第2卷，第127,129页。
George Borrow, Lavengro: The Scholar, the Gypsy, the Priest, ed. George F. Whicher (New York: The MacMillan Company, 1927), p. 197. George Borrow， Lavengro： The Scholar， the Gypsy， the Priest， ed. George F. Whicher （New York： The MacMillan Company， 1927）， p. 197.
Paraphrase of comments made by Susanne Kappeler. 苏珊娜·卡佩勒（Susanne Kappeler）的评论的释义。
This incident and the following one are reported in Bronson, who viewed them as either exaggerated or apocryphal stories, vol. 1. p. 251, from J. G. Lockhart's Life of Sir Walter Scott. 布朗森（Bronson）报道了这一事件和以下事件，他认为这些事件要么是夸张的，要么是杜撰的，第1卷。第251页，摘自J.G.洛克哈特的《沃尔特·斯科特爵士的生平》。
de Lauretis, Alice Doesn't, p. 37. 德·劳雷蒂斯，《爱丽丝不》，第37页。
Isabel Colegate, The Shooting Party (New York: The Viking Press, 1980, Avon Books, 1982), p. 94. 伊莎贝尔·科尔盖特（Isabel Colegate），《射击派对》（纽约：维京出版社，1980年，雅芳图书公司，1982年），第94页。
Alice B. Toklas, The Alice B. Toklas Cook Book (1954, Garden City, NY: Anchor Books, 1960), pp. 37-57. Alice B. Toklas，《爱丽丝·托克拉斯烹饪书》（1954 年，纽约州花园城：Anchor Books，1960 年），第 37-57 页。
Roland Barthes, "Introduction to the Structural Analysis of Narratives," ImageMusic-Text, trans. Stephen Heath (New York: Hill and Wang, 1977), p. 79. Sexist language changed. 罗兰·巴特（Roland Barthes），“叙事结构分析导论”，《图像音乐文本》，斯蒂芬·希思（Stephen Heath）译（纽约：希尔和王，1977年），第79页。性别歧视的语言发生了变化。
de Lauretis, p. 5 . de Lauretis，第 5 页。
Epigraph to part 2: Robert Graves, The Greek Myths: Volume 1 (Middlesex, England and Baltimore, MD: Penguin Books, 1955, 1974), p. 46. 第 2 部分的题词：罗伯特·格雷夫斯，《希腊神话：第 1 卷》（米德尔塞克斯、英格兰和巴尔的摩，马里兰州：企鹅图书，1955 年、1974 年），第 46 页。
Chapter 5 第 5 章
Epigraph: Simone Weil, The Need for Roots: Prelude to a Declaration of Duties toward Mankind (New York: G. P. Putnam's Sons, 1952), pp. 224-25. 题词：西蒙娜·韦尔（Simone Weil），《根的需要：对人类义务宣言的前奏》（纽约：GP Putnam's Sons，1952年），第224-25页。
William Godwin, Fleetwood or, The New Man of Feeling (London, 1805, New York and London: Garland Publishing Inc., 1979), p. 177. 威廉·戈德温（William Godwin），弗利特伍德（Fleetwood）或《感觉的新人》（伦敦，1805年，纽约和伦敦：加兰出版公司，1979年），第177页。
Bernard Shaw letter to Sidney Webb, October 18, 1898, in Bernard Shaw: Collected Letters 1898-1910, ed. Dan H. Laurence (New York: Dodd, Mead & Co., 1972), p. 67. 萧伯纳致西德尼·韦伯的信，1898 年 10 月 18 日，载于《萧伯纳：1898-1910 年书信集》，Dan H. Laurence 编（纽约：Dodd、Mead & Co.，1972 年），第 67 页。
See for instance, Lillian S. Robinson, "Treason Our Text: Feminist Challenges to the Literary Canon," Tulsa Studies in Women's Literature (Spring 1983), pp. 83-98. The appearance of The Norton Anthology of Literature by Women, edited by Susan Gubar and Sandra Gilbert, by its attempts to re-member women's texts implies the pre-existence of a dismembered canon. (New York and London: W. W. Norton and Co., 1985). 例如，参见Lillian S. Robinson，“Treason Our Text： Feminist Challenges to the Literary Canon”，Tulsa Studies in Women's Literature（1983年春季），第83-98页。由苏珊·古巴尔（Susan Gubar）和桑德拉·吉尔伯特（Sandra Gilbert）编辑的《诺顿女性文学选集》（The Norton Anthology of Literature by Women）的出现，试图通过重新定义女性文本，暗示着一个被肢解的经典的预先存在。（纽约和伦敦：WW Norton and Co.，1985 年）。
Barbara Smith, "Toward a Black Feminist Criticism," in All the Women are White, All the Blacks are Men, But Some of Us Are Brave: Black Women's Studies, ed. Gloria T. Hull, Patricia Bell Scott, and Barbara Smith (Old Westbury, NY: The Feminist Press, 1982), p. 161. See also Alice Walker, "One Child of One's Own: A Meaningful Digression within the Work(s)," in Walker, In Search of Our Mother Gardens: Womanist Prose (San Diego, New York: Harvest/Harcourt Brace Jovanovich, 1983), pp. 361-383. Deborah E. McDowell, "New Directions for Black Feminist Criticism," Black American Literature Forum (Winter 1980), pp. 153-59. 芭芭拉·史密斯（Barbara Smith），“走向黑人女权主义批评”，在《所有女人都是白人，所有黑人都是男人，但我们中的一些人都很勇敢：黑人妇女研究》中，格洛丽亚·赫尔（Gloria T. Hull），帕特里夏·贝尔·斯科特（Patricia Bell Scott）和芭芭拉·史密斯（Barbara Smith）编辑（纽约州老韦斯特伯里：女权主义出版社，1982年），第161页。另见爱丽丝·沃克（Alice Walker），“自己的一个孩子：作品中有意义的题外话”，载于沃克，《寻找我们的母亲花园：女性主义散文》（San Diego， New York： Harvest/Harcourt Brace Jovanovich， 1983），第361-383页。黛博拉·麦克道尔（Deborah E. McDowell），“黑人女权主义批评的新方向”，美国黑人文学论坛（1980年冬季），第153-59页。
Elizabeth Robins, Ancilla's Share (1924, Westport, CT: Hyperion, 1976), pp. 94-95. 伊丽莎白·罗宾斯（Elizabeth Robins），《安西拉的份额》（1924 年，康涅狄格州韦斯特波特：Hyperion，1976 年），第 94-95 页。
Lorraine Bethel, “'This Infinity of Conscious Pain': Zora Neale Hurston and the Black Female Literary Tradition," in Hull, Scott and Smith, p. 177. 洛林·伯特利（Lorraine Bethel），“'有意识的痛苦的无限'：佐拉·尼尔·赫斯顿（Zora Neale Hurston）和黑人女性文学传统”，赫尔，斯科特和史密斯，第177页。
Caren Greenberg, "Reading Reading: Echo's Abduction of Language," in Women and Language in Literature and Society, ed. Sally McConnell-Ginet, Ruth Borker and Nelly Furman (New York: Praeger, 1980), p. 303. Further quotations are from pp. 306, 307. 卡伦·格林伯格（Caren Greenberg），“阅读阅读：回声对语言的绑架”，载于《文学与社会中的女性与语言》，莎莉·麦康奈尔-吉内特（Sally McConnell-Ginet），露丝·博克（Ruth Borker）和耐莉·弗曼（Nelly Furman）编辑（纽约：Praeger，1980年），第303页。更多引文见第306、307页。
H. S. V. Jones, "Joseph Ritson: A Romantic Antiquarian," Sewanee Review Quarterly 22, no. 3 (July 1914), p. 348. H. S. V. Jones，“Joseph Ritson： A Romantic Antiquarian”，《塞瓦尼评论季刊》第 22 期，第 3 期（1914 年 7 月），第 348 页。
The Letters of Joseph Ritson, Esq. Edited chiefly from originals in the possession of his nephew. To which is prefixed a Memoir of the Author by Sir Harris Nicolas (London: William Pickering, 1833), p. 38. 约瑟夫·里森的书信，主要根据他侄子拥有的原件编辑。哈里斯·尼古拉斯爵士（伦敦：威廉·皮克林，1833 年）的《作者回忆录》为前缀，第 38 页。
Bertrand H. Bronson, Joseph Ritson: Scholar-at-Arms (Berkeley: University of California Press, 1938), vol. 2, p. 608. Bertrand H. Bronson， Joseph Ritson： Scholar-at-Arms （Berkeley： University of California Press， 1938），第2卷，第608页。
See definition of anonymous in Cheris Kramarae and Paula A. Treichler, A Feminist Dictionary (Boston: Pandora Press, 1985), p. 53. 参见Cheris Kramarae和Paula A. Treichler，《女权主义词典》（波士顿：潘多拉出版社，1985年），第53页中匿名的定义。
For background on the colonialist influence on writers such as Ritson see Critical Inquiry 12 (1985), which includes articles by Patrick Brantlinger, "Victorians and Africans: The Genealogy of the Myth of the Dark Continent," (pp. 166-203) and Mary Louise Pratt, "Scratches on the Face of the Country; or, What Mr. Barrow Saw in the Land of the Bushmen," (pp. 119-43). 有关殖民主义对里森等作家影响的背景，请参阅《批判性探究》第12期（1985年），其中包括帕特里克·布兰特林格（Patrick Brantlinger）的文章，“维多利亚时代和非洲人：黑暗大陆神话的谱系”（第166-203页）和玛丽·路易斯·普拉特（Mary Louise Pratt）的文章，“国家脸上的划痕;或者，巴罗先生在布须曼人的土地上看到了什么“（第 119-43 页）。
Edinburgh Review 2 (April 1803): pp. 128ff; British Critic 22 (November 1803): pp. 483-89. Quoted in Bronson, vol. 1, pp. 280, 296. 《爱丁堡评论》第 2 期（1803 年 4 月）：第 128 页以下;《英国评论家》第 22 期（1803 年 11 月）：第 483-89 页。引自《布朗森》，第1卷，第280、296页。
Sidney Lee, "Joseph Ritson," Dictionary of National Biography Volume 16, ed. Sir Leslie Stephen and Sir Sidney Lee (London: Oxford University Press), p. 1216 . Sidney Lee，“Joseph Ritson”，《国家传记词典》第 16 卷，Leslie Stephen 爵士和 Sidney Lee 爵士编（伦敦：牛津大学出版社），第 1216 页。
Tom P. Cross, "Review of Joseph Ritson, A Critical Biography by Henry Alfred Burd," Modern Philology 17 (1919-1920), pp. 234, 233. 汤姆·克罗斯（Tom P. Cross），“约瑟夫·里森（Joseph Ritson）的评论，亨利·阿尔弗雷德·伯德（Henry Alfred Burd）的批判性传记”，《现代语言学》第17期（1919-1920），第234、233页。
Annette B. Hopkins, "Ritson's Life of King Arthur," PMLA 43 (March 1928), p. 251. 安妮特·霍普金斯（Annette B. Hopkins），“里森的亚瑟王生平”，PMLA 43（1928 年 3 月），第 251 页。
Cross, p. 233. 克罗斯，第233页。
Included among these is "the literalization of a figure," when an extended metaphor becomes translated into an actual event; the reference to the figure of the Virgin Mary who was the Mother of the Word; the representation of women characters who translate language, carry messages or who act as amaneunses, which Homans sees as "the thematic presentation of women carrying or bearing language itself;" and times when the text recalls the language of other authors, especially men. Margaret Homans, Bearing the Word: Language and Female Experience in Nineteenth-Century Women's Writing (Chicago and London: University of Chicago Press, 1986), pp. 30-31. 其中包括“人物的字面化”，当一个扩展的隐喻被转化为实际事件时;提到圣母玛利亚的形象，她是话语之母;翻译语言、传递信息或充当 amaneunses 的女性角色的表现，霍曼斯认为这是“女性携带或携带语言本身的主题呈现”，以及文本让人想起其他作者的语言，尤其是男性的语言。玛格丽特·霍曼斯（Margaret Homans），《承载话语：十九世纪女性写作中的语言和女性经验》（芝加哥和伦敦：芝加哥大学出版社，1986年），第30-31页。
See Alastor, line 101. English Romantic Writers, ed. David Perkins (New York: Harcourt, Brace and World, Inc., 1967), p. 961. 参见 Alastor，第 101 行。《英国浪漫主义作家》，大卫·珀金斯编（纽约：哈考特、布雷斯和世界公司，1967年），第961页。
Mary Wollstonecraft Shelley, Frankenstein; or, The Modern Prometheus: The 1818 Text, ed. James Regier (Indianapolis: Bobbs-Merrill, 1974; Chicago: University of Chicago Press, 1982), p. 202. 玛丽·沃斯通克拉夫特·雪莱，弗兰肯斯坦;或者，《现代普罗米修斯：1818 年文本》，詹姆斯·雷吉尔编辑（印第安纳波利斯：Bobbs-Merrill，1974 年;芝加哥：芝加哥大学出版社，1982 年），第 202 页。
Iris Murdoch, The Good Apprentice (New York and Harmondsworth: Penguin Books, 1987). See Laura Huxley on "The Cooking Meta Toy," in Between Heaven and Earth: Recipes for Living and Loving (New York: Farrar, Straus and Giroux, 1975), pp. 141-61. 艾里斯·默多克（Iris Murdoch），《好学徒》（纽约和哈蒙兹沃思：企鹅图书，1987年）。参见劳拉·赫胥黎（Laura Huxley）在《天地之间：生活与爱的食谱》（纽约：Farrar，Straus和Giroux，1975年），第141-61页。
Helen Yglesias, The Saviors (Boston: Houghton Mifflin Co., 1987), p. 301. See for instance Helen and Scott Nearing, Living the Good Life: How to Live Sanely and Simply in a Troubled World (New York: Shocken Books, 1954, 1970) and Helen Nearing, Simple Food for the Good Life: An Alternative Cook Book (New York: Dell Publishing Co., 1980). 海伦·伊格莱西亚斯，《救世主》（波士顿：霍顿·米夫林公司，1987年），第301页。例如，见Helen and Scott Nearing， Living the Good Life： How to Live Sanely and Simply in a Troubled World （New York： Shocken Books， 1954， 1970）和Helen Nearing， Simple Food for the Good Life： An Alternative Cook Book （New York： Dell Publishing Co.， 1980）。
Margaret Drabble, The Ice Age (New York and Scarborough, Ontario: New American Library, 1977), pp. 3-4. 玛格丽特·德拉布尔，《冰河时代》（纽约和斯卡伯勒，安大略省：新美国图书馆，1977 年），第 3-4 页。
Isabel Colegate, The Shooting Party (New York: The Viking Press, 1980, Avon Books, 1982), p. 30. Further substantive quotations are found on pp. 30, 111,32 . 伊莎贝尔·科尔盖特（Isabel Colegate），《射击派对》（纽约：维京出版社，1980年，雅芳图书公司，1982年），第30页。进一步的实质性引文见第30、111、32页。
Henry S. Salt, The Creed of Kinship (New York: E. P. Dutton and Co., 1935), p. viii. Henry S. Salt， The Creed of Kinship （New York： E. P. Dutton and Co.， 1935）， p. viii.
Henry Salt, Animals' Rights Considered in Relation to Social Progress (1892, Clarks Summit, PA: Society for Animal Rights, Inc., 1980), p. 5. 亨利·索尔特，《与社会进步有关的动物权利》（1892年，宾夕法尼亚州克拉克斯峰会：动物权利协会，1980年），第5页。
Heywood Broun, "The Passing of Shaw's Mentor," New Republic, 98 (May 3, 1939), p. 376. 海伍德·布朗，“萧氏导师的逝世”，《新共和》，第98期（1939年5月3日），第376页。
Henry Salt, Seventy Years Among Savages (London: George Allen and Unwin, 1921), p. 64. 亨利·索尔特，《野蛮人七十年》（伦敦：乔治·艾伦和昂温，1921 年），第 64 页。
Besides sharing similar reform impulses, the fictional character and historical figure are linked in their private lives as well because Colegate draws on information about Salt's marriage to describe Cardew's. Salt's wife, Kate, was the daughter of the Lower Master at Eton, the Reverend J. L. Joynes. She was an accomplished pianist and a feminist. (See George Hendrick, with the special assistance of John F. Pontin, Henry Salt, Humanitarian Reformer and Man of Letters [Urbana, Chicago, London: University of Illinois Press, 1977], p. 14.) Cardew's wife Ada is the headmaster's daughter, an accomplished pianist whose preferred cause was "Votes for Women." Salt and his wife set up housekeeping in a cottage near Tilford after leaving Eton; Cardew lives with his wife in a cottage in the Surrey hills. Edward Carpenter made frequent visits to Tilford to play duets with Kate Salt. Later, with Carpenter's urging, the Salts built a house near his residence in Millthorpe and they and Carpenter met daily. (Kate Salt was actually "hopelessly" in love with Carpenter. See Sheila Rowbotham and Jeffrey Weeks, Socialism and the New Life: The Personal and Sexual Politics of Edward Carpenter and Havelock Ellis [London: Pluto Press, 1977], pp. 77 and 97.) Cardew thinks about his friend, philosopher H. W. Brigginshaw, who often joins Ada in playing duets on the piano. Salt was close friends with Shaw and "wrote very often to Shaw." (Stephen Winsten, Salt and His Circle [London: Hutchinson and Co., Ltd., 1951], p. 126.) Cardew imagines what he shall put in a letter to Shaw. Kate was a lesbian. (She supposedly told her brother she was not interested in sex, or at least, we presume, heterosexual sex. Winsten, p. 71.) Ada preferred to keep "all that nonsense" [presumably sexual intercourse] "to a minimum." Cardew is similar to Salt only up until the time when the shooting party is said to have occurred, 1913; after this time, Cardew's life diverges from the pattern of Salt's. 除了有着相似的改革冲动外，虚构人物和历史人物在他们的私生活中也联系在一起，因为 Colegate 利用了关于 Salt 婚姻的信息来描述 Cardew 的婚姻。索尔特的妻子凯特（Kate）是伊顿公学低级校长J.L.乔恩斯牧师的女儿。她是一位多才多艺的钢琴家和女权主义者。（见乔治·亨德里克（George Hendrick），在约翰·庞廷（John F. Pontin）的特别协助下，亨利·索尔特（Henry Salt），人道主义改革家和文学家[厄巴纳，芝加哥，伦敦：伊利诺伊大学出版社，1977年]，第14页。卡杜的妻子艾达（Ada）是校长的女儿，她是一位多才多艺的钢琴家，她的首选事业是“为女性投票”。离开伊顿公学后，索尔特和他的妻子在蒂尔福德附近的一间小屋里做家务;卡杜和他的妻子住在萨里山的一间小屋里。爱德华·卡彭特（Edward Carpenter）经常访问蒂尔福德（Tilford），与凯特·索尔特（Kate Salt）一起演奏二重奏。后来，在卡彭特的催促下，萨尔特夫妇在他位于米尔索普的住所附近建了一所房子，他们和卡彭特每天都见面。（凯特·索尔特实际上“无可救药地”爱上了卡彭特。参见Sheila Rowbotham和Jeffrey Weeks，《社会主义与新生活：爱德华·卡彭特和哈夫洛克·埃利斯的个人和性政治》[伦敦：冥王星出版社，1977年]，第77和97页。卡杜想起了他的朋友，哲学家H.W.布里金肖，他经常和艾达一起弹钢琴二重奏。索尔特是邵逸夫的密友，“经常写信给邵逸夫”。（斯蒂芬·温斯滕， 盐和他的圈子 [伦敦：哈钦森公司，1951 年]，第 126 页。卡杜想象着他会在给肖的信中写些什么。凯特是女同性恋者。（据说她告诉她的哥哥，她对性不感兴趣，或者至少，我们推测，异性恋。温斯滕，第71页。艾达宁愿将“所有胡说八道”（大概是）“保持在最低限度”。Cardew 与 Salt 相似，直到据说枪击事件发生的时间，即 1913 年;在这段时间之后，卡杜的生活与索尔特的模式背道而驰。
Colegate, pp. 32-33. 科尔盖特，第 32-33 页。
Chapter 6 第 6 章
Epigraph: John Oswald, The Cry of Nature; or, An Appeal to Mercy and to Justice, on Behalf of the Persecuted Animals (London, 1791), p. 44. 题词：约翰·奥斯瓦尔德，《大自然的呐喊》;或者，《代表受迫害的动物呼吁怜悯和正义》（伦敦，1791年），第44页。
Mary Wollstonecraft Shelley, Frankenstein or, The Modern Prometheus The 1818 Text, ed. James Rieger (Indianapolis: Bobbs-Merrill, 1974, Chicago and London: University of Chicago Press, 1982), "Preface," p. x. Though I have chosen the 1818 version rather than the 1831 revision, according to Rieger's collation of the texts of 1818 and 1831 in Appendix B, Shelley left the inner circle of the Monster's narrative, where its vegetarianism is revealed, the least tampered section of the emended novel. 玛丽·沃斯通克拉夫特·雪莱，《弗兰肯斯坦》或《现代普罗米修斯：1818 年文本》，詹姆斯·里格编（印第安纳波利斯：Bobbs-Merrill，1974 年，芝加哥和伦敦：芝加哥大学出版社，1982 年），“序言”，第 x. 页。虽然我选择了1818年的版本而不是1831年的修订版，但根据里格在附录B中对1818年和1831年文本的整理，雪莱离开了怪物叙事的核心圈子，在那里揭示了它的素食主义，这是小说中被篡改最少的部分。
Like other feminist critics who have identified Frankenstein's Creature as female and thus avoid the use of the masculine pronoun, I will use "it" to refer to the Creature. See for instance U. C. Knoepflmacher "Thoughts on the Aggression of Daughters": "the Monster-purposely not called a 'he' in this discussion-initially displays feminine qualities" and "beneath the contorted visage of Frankenstein's creature lurks a timorous yet determined female face." The Endurance of Frankenstein, ed. George Levine and U. C. Knoepflmacher (Berkeley and Los Angeles: University of California Press, 1979), pp. 106, 112 . 像其他女权主义批评家一样，他们认为弗兰肯斯坦的生物是女性，因此避免使用男性代词，我将使用“它”来指代生物。例如，参见 U. C. Knoepflmacher 的“关于女儿侵略的思考”：“怪物——在这次讨论中故意不被称为'他'——最初表现出女性的品质”和“在弗兰肯斯坦的生物扭曲的面孔下潜伏着一张胆怯但坚定的女性面孔。《弗兰肯斯坦的耐力》，乔治·莱文（George Levine）和加州大学·诺普弗马赫（UC Knoepflmacher）编辑（伯克利和洛杉矶：加州大学出版社，1979年），第106、112页。
Mary Midgley, Animals and Why They Matter (Athens: University of Georgia Press, 1984), pp. 22, 32. Mary Midgley，《动物及其重要性》（雅典：佐治亚大学出版社，1984年），第22、32页。
Shelley, p. 142. 雪莱，第142页。
Henry Salt, The Humanities of Diet: Some Reasonings and Rhymings (Manchester: The Vegetarian Society, 1914). 亨利·索尔特（Henry Salt），《饮食的人文科学：一些推理和押韵》（曼彻斯特：素食协会，1914年）。
John Frank Newton, The Return to Nature; or, A Defence of the Vegetable Regimen (London, 1811). Godwin may have known John Oswald as well, author of The Cry of Nature; or an Appeal to Mercy and to Justice, on Behalf of the Persecuted Animals (1791). Godwin was the acting editor for The Political Herald, and Review for which Oswald wrote. However, according to David Erdman, "Not only were the contributors' names omitted or disguised by pseudonyms, as was the general custom; apparently the major contributors were also kept unacquainted with each other." Commerce des lumières: John Oswald and the British in Paris, 1790-1793 (Columbia: University of Missouri Press, 1986), p. 37. Erdman continues, "we must suppose that Oswald at this time was developing some acquaintances in publishing circles; possibly he and Godwin had met early on" (p. 42). For instance, Oswald and Mary Wollstonecraft shared the same publisher, Joseph Johnson. 约翰·弗兰克·牛顿（John Frank Newton），《回归自然》;或者，《蔬菜养生法的辩护》（伦敦，1811年）。戈德温可能也认识《大自然的呐喊》的作者约翰·奥斯瓦尔德;或代表受迫害的动物呼吁怜悯和正义（1791 年）。戈德温是《政治先驱报》和《评论》的代理编辑，奥斯瓦尔德为之撰稿。然而，根据大卫·厄德曼（David Erdman）的说法，“不仅按照一般惯例，贡献者的名字被省略或用化名伪装;显然，主要贡献者彼此之间也不熟悉。Commerce des lumières： John Oswald and the British in Paris， 1790-1793 （哥伦比亚：密苏里大学出版社，1986年），第37页。厄德曼继续说道，“我们必须假设奥斯瓦尔德此时正在出版界结识一些熟人;也许他和戈德温很早就认识了“（第42页）。例如，奥斯瓦尔德和玛丽·沃斯通克拉夫特共用同一个出版商约瑟夫·约翰逊。
James Turner, Reckoning with the Beast: Animals, Pain, and Humanity in the Victorian Mind (Baltimore: Johns Hopkins University Press, 1980), p. 19. 詹姆斯·特纳（James Turner），《与野兽的清算：维多利亚时代思想中的动物，痛苦和人性》（巴尔的摩：约翰·霍普金斯大学出版社，1980年），第19页。
Keith Thomas, Man and the Natural World: A History of the Modern Sensibility (New York: Pantheon Books, 1983), p. 296. 基思·托马斯（Keith Thomas），《人与自然世界：现代感性史》（纽约：万神殿出版社，1983年），第296页。
Turner, p. 17 . 特纳，第 17 页。
Cited in Kenneth Neill Cameron, The Young Shelley: Genesis of a Radical (New York: Macmillan, 1950; Octagon Books, 1973), p. 378. 引自肯尼斯·尼尔·卡梅伦（Kenneth Neill Cameron）的《年轻的雪莱：激进分子的起源》（纽约：麦克米伦出版社，1950年;Octagon Books，1973年），第378页。
Joseph Ritson, An Essay on Abstinence from Animal Food as a Moral Duty (London: Phillips, 1802), p. 89. Percy Shelley, A Vindication of Natural Diet, in The Complete Works of Percy Bysshe Shelley, Volume 6, Prose, ed. Roger Ingpen and Walter E. Peck, (New York: Gordian Press, 1965), p. 11, (hereinafter called Vindication). 约瑟夫·里森（Joseph Ritson），《关于禁欲动物性食物作为道德义务的论文》（伦敦：菲利普斯出版社，1802年），第89页。珀西·雪莱（Percy Shelley），《自然饮食的辩护》，收录于《珀西·比西·雪莱全集》（The Complete Works of Percy Bysshe Shelley），第6卷，散文，罗杰·英彭（Roger Ingpen）和沃尔特·派克（Walter E. Peck）编辑，（纽约：戈尔迪安出版社，1965年），第11页，（以下简称《辩护》）。
John Oswald stated the viewpoint this way: "When he considers the natural bias of the human heart to the side of mercy, and observes on all hands the barbarous governments of Europe giving way to a better system of things, he is inclined to hope that the day is beginning to approach when the growing 约翰·奥斯瓦尔德（John Oswald）是这样阐述这一观点的：“当他考虑到人心对怜悯的自然偏见，并观察到欧洲的野蛮政府让位于更好的事物体系时，他倾向于希望这一天开始临近，因为不断增长的
sentiment of peace and good-will towards men will also embrace, in a wide circle of benevolence, the lower orders of life" (p.11). 和平的情感和对人的善意也将在广泛的仁慈圈子中包括低级生活“（第11页）。
His most recent biographer calls him a "British military intellectual," commenting "the most sensational-biographical oddity being his combining a military career with a Pythagorean diet." David Erdman, Commerce des lumières, p. 3. 他最近的传记作者称他为“英国军事知识分子”，评论说“最耸人听闻的传记怪异是他将军事生涯与毕达哥拉斯饮食相结合。David Erdman， Commerce des lumières， 第3页。
Vindication, p. 13. 《辩护》，第13页。
As Keith Thomas notes: "Vegetarianism was also encouraged by Christian teaching, for all theologians agreed that man had not originally been carnivorous." Man and the Natural World, p. 289. 正如基思·托马斯（Keith Thomas）所指出的：“素食主义也受到基督教教义的鼓励，因为所有神学家都同意人类最初并不是肉食性的。《人与自然世界》，第289页。
Thomas, p. 289, in Minor Poets of the Caroline Period, ed. George Saintsbury (Oxford, 1968), i. 558 . 托马斯，第289页，载于《卡罗琳时期的小诗人》，乔治·圣斯伯里编（牛津，1968年），第558页。
See Ritson, p. 55. Alexander Pope, Epistle III, "An Essay on Man," 11. 152-54, in Poetry and Prose of Alexander Pope, ed. Aubrey Williams (Boston: Houghton Mifflin Co., 1969), pp. 142-43. 见Ritson，第55页。亚历山大·蒲柏，书信三，“关于人的论文”，第11页。152-54，亚历山大·波普的诗歌和散文，奥布里·威廉姆斯编辑（波士顿：霍顿·米夫林公司，1969 年），第 142-43 页。
Paradise Lost, Book 5, 11. 303-4, in John Milton: Complete Poems and Major Prose, ed. Merritt Y. Hughes (New York: The Bobbs-Merrill Co., Inc., 1957), p. 309 . 失乐园，第 5 册，第 11 页。303-4，约翰·弥尔顿：《诗歌全集和主要散文》，梅里特·休斯（Merritt Y. Hughes）编（纽约：The Bobbs-Merrill Co.， Inc.，1957年），第309页。
Newton, p. 5 . 牛顿，第 5 页。
See Sandra Gilbert and Susan Gubar, The Madwoman in the Attic: The Woman Writer and the Nineteenth-Century Literary Imagination (New Haven: Yale University Press, 1979), pp. 230, 234-46. 见桑德拉·吉尔伯特（Sandra Gilbert）和苏珊·古巴尔（Susan Gubar），《阁楼上的疯女人：女作家与十九世纪的文学想象》（纽黑文：耶鲁大学出版社，1979年），第230、234-46页。
Quoted in Shelley, Vindication, p. 6 and cited as "Plin., Nat. Hist. lib. vii. sect. 57." 引自Shelley， Vindication， p. 6，并引用为“Plin.， Nat. Hist. lib.VII. 第57节。
Vindication, p. 6 . 《辩护》，第6页。
Ovid, Metamorphoses, ed. Sir Samuel Garth, trans. John Dryden (London, 1720), Book 1, p. 8 . 奥维德，《变形记》，塞缪尔·加思爵士编，约翰·德莱顿译（伦敦，1720 年），第 1 册，第 8 页。
Madeleine A. Simons, "Rousseau's Natural Diet," Romantic Review 45 (1 Feb. 1954), pp. 18-28. 玛德琳·西蒙斯（Madeleine A. Simons），“卢梭的自然饮食”，《浪漫评论》第45期（1954年2月1日），第18-28页。
From the Confessions, 1, 72, quoted in Simons, p. 25. Mary Shelley reread the Confessions while transcribing Frankenstein in October 1817. 摘自《忏悔录》，第1页，第72页，引自西蒙斯，第25页。1817 年 10 月，玛丽·雪莱在抄写《弗兰肯斯坦》时重读了《忏悔录》。
Shelley, p. 101. 雪莱，第101页。
Plato, The Republic of Plato, trans. Francis MacDonald Cornford (New York: Oxford University Press, 1966), Part 2, 373, pp. 60-61. 柏拉图，《柏拉图的共和国》，弗朗西斯·麦克唐纳·康福德译（纽约：牛津大学出版社，1966年），第2部分，第373页，第60-61页。
William Paley, The Principles of Moral and Political Philosophy (1785, New York and London: Garland Publishing Inc., 1978), p. 599. 威廉·佩利，《道德和政治哲学原理》（1785年，纽约和伦敦：加兰出版公司，1978年），第599页。
Quoted in The Ethics of Diet: A Catena of Authorities Deprecatory of the Practice of Flesh-Eating, ed. Howard Williams (London, 1883), p. 241. This observation first appeared in the Medical Journal for July 27, 1811. 引自The Ethics of Diet： A Catena of Authorities Deprecatory of the Practice of Flesh-Eating， ed. Howard Williams （London， 1883）， p. 241.这一观察结果首次发表在1811年7月27日的《医学杂志》上。
Vindication, p. 13 . 《辩护》，第13页。
Williams, p. 243. 威廉姆斯，第243页。
Denise Riley, "Waiting," in Truth, Dare or Promise: Girls Growing Up in the Fifties, ed. Liz Heron (London: Virago Press, 1985), p. 239. 丹尼斯·莱利（Denise Riley），“等待”，载于《真理、敢于或承诺：五十年代成长的女孩》（Truth， Dare or Promise： Girls Growing Up in the Fifties），Liz Heron编（伦敦：Virago Press，1985年），第239页。
David Ketterer, Frankenstein's Creation: The Book, the Monster and Human Reality (University of Victoria: English Literary Studies, 1979), p. 15. 大卫·凯特勒，《弗兰肯斯坦的创造：书、怪物和人类现实》（维多利亚大学：英国文学研究，1979年），第15页。
Shelley, p. 119. 雪莱，第119页。
Marc A. Rubenstein, "My Accursed Origin': The Search for the Mother in Frankenstein," Studies in Romanticism 15 (Spring, 1976), p. 169. Marc A. Rubenstein，“我被诅咒的起源：在弗兰肯斯坦中寻找母亲”，《浪漫主义研究》第15期（1976年春季），第169页。
Mary Wollstonecraft, A Vindication of the Rights of Woman, ed. Charles W. Hagelman, Jr. (1792; New York: W. W. Norton & Co., 1967), p. 32. 玛丽·沃斯通克拉夫特（Mary Wollstonecraft），《为妇女权利辩护》（A Vindication of the Rights of Woman），小查尔斯·哈格尔曼（Charles W. Hagelman， Jr.）编（1792年;纽约：W. W. Norton & Co.，1967 年），第 32 页。
Shelley, p. 227 (Introduction to Third Edition). 雪莱，第 227 页（第三版导言）。
Marcia Tillotson, "A Forced Solitude': Mary Shelley and the Creation of Frankenstein's Monster," in The Female Gothic, ed. by Juliann E. Fleenor, (Montreal and London: Eden Press, 1983), p. 168. Marcia Tillotson，“A Forced Solitude'： Mary Shelley and the Creation of Frankenstein's Monster，” in The Female Gothic， ed. by Juliann E. Fleenor， （Montreal and London： Eden Press， 1983）， p. 168.
Carolyn Heilbrun and Catharine Stimpson, "Theories of Feminist Criticism: A Dialogue," in Feminist Literary Criticism: Explorations in Theory, ed. Josephine Donovan (Lexington: University Press of Kentucky, 1975), p. 68. 卡罗琳·海尔布伦（Carolyn Heilbrun）和凯瑟琳·斯汀普森（Catharine Stimpson），“女权主义批评理论：对话”，载于《女权主义文学批评：理论探索》，约瑟芬·多诺万（Josephine Donovan）编辑（列克星敦：肯塔基大学出版社，1975年），第68页。
These have been described as strategies of negative politeness in Penelope Brown, "How and Why Are Women More Polite? Some Evidence from a Mayan Community," in Women and Language in Literature and Society, ed. Sally McConnell-Ginet, Ruth Borker, and Nelly Furman (New York: Praeger, 1980), p. 116 . 这些在佩内洛普·布朗（Penelope Brown）中被描述为消极礼貌的策略，“女性如何以及为什么更有礼貌？来自玛雅社区的一些证据“，载于《文学与社会中的女性和语言》，Sally McConnell-Ginet、Ruth Borker 和 Nelly Furman 编（纽约：Praeger，1980 年），第 116 页。
Chapter 7 第7章
Epigraph: "Civilization? Culture?" notes for Vegetarian Pocket Monthly. Box 2, file no. 33, "Vegetarian Writings, circa 1952-3." All correspondence and unpublished manuscripts by Agnes Ryan cited in this chapter are in the Agnes Ryan Collection of the Arthur and Elizabeth Schlesinger Library on the History of Women in America, Radcliffe College, Cambridge, MA. Permission to publish material provided by The Schlesinger Library and the late Henry Bailey Stevens. 题词：“文明？文化？“《素食袖珍月刊》的笔记。方框 2，档案编号 33，“素食著作，约 1952-3 年”。本章引用的艾格尼丝·瑞安（Agnes Ryan）的所有通信和未发表的手稿均收录在马萨诸塞州剑桥市拉德克利夫学院亚瑟和伊丽莎白·施莱辛格美国妇女历史图书馆的艾格尼丝·瑞安藏品中。允许出版施莱辛格图书馆和已故亨利·贝利·史蒂文斯提供的材料。
Mary Wollstonecraft Shelley, Frankenstein or, The Modern Prometheus The 1818 Text, ed. James Rieger (Indianapolis: Bobbs-Merrill, 1974, Chicago and London: University of Chicago Press, 1982), p. 142. 玛丽·沃斯通克拉夫特·雪莱，《弗兰肯斯坦》或《现代普罗米修斯：1818 年文本》，詹姆斯·里格编（印第安纳波利斯：Bobbs-Merrill，1974 年，芝加哥和伦敦：芝加哥大学出版社，1982 年），第 142 页。
Edward Carpenter and George Barnefield, The Psychology of the Poet Shelley (London: George Allen & Unwin Ltd., 1925), p. 19. 爱德华·卡彭特（Edward Carpenter）和乔治·巴恩菲尔德（George Barnefield），《诗人雪莱的心理学》（伦敦：乔治·艾伦和昂温有限公司，1925年），第19页。
C. Roland Marchand, The American Peace Movement and Social Reform, 1898-1918 (Princeton: Princeton University Press, 1972), p. 202. C. Roland Marchand，《美国和平运动与社会改革，1898-1918》（普林斯顿：普林斯顿大学出版社，1972年），第202页。
Olive Schreiner, Woman and Labour (1911, London, Virago, 1978), p. 176. Olive Schreiner，《妇女与劳动》（1911年，伦敦，维拉戈，1978年），第176页。
Virginia Woolf, Three Guineas (London: The Hogarth Press, 1938, 1968), pp. 13-14. 弗吉尼亚·伍尔夫，《三个几内亚》（伦敦：霍加斯出版社，1938 年、1968 年），第 13-14 页。
Agnes Ryan, "The Heart to Sing," unpublished autobiography, pp. 314-15. 艾格尼丝·瑞安（Agnes Ryan），“歌唱的心”，未出版的自传，第314-15页。
Kohlberg is so struck by this that he cites this interchange in three of his lectures in Lawrence Kohlberg, Essays on Moral Development, Volume I: The Philosophy of Moral Development (New York: Harper & Row, 1981), pp. 14, 46, 143. James Sully's Studies of Childhood details a similar transition. He describes a four-year-old who objected to his parents eating animals, to the killing of seals, and the hunting of stags. He wants the police to stop such activities and is informed that "They can't do that because people are allowed to kill them." 科尔伯格对此深感震惊，以至于他在劳伦斯·科尔伯格（Lawrence Kohlberg）的三场演讲中引用了这种交流，Essays on Moral Development， Volume I： The Philosophy of Moral Development （New York： Harper & Row， 1981），第14、46、143页。詹姆斯·萨利（James Sully）的《童年研究》（Studies of Childhood）详细介绍了类似的转变。他描述了一个四岁的孩子，他反对父母吃动物、捕杀海豹和猎杀雄鹿。他希望警方停止此类活动，并被告知“他们不能这样做，因为人们被允许杀死他们。
C. (loudly and passionately). "Allowed, allowed? People are not allowed to take other people and kill them." C.（大声而热情）。“允许，允许？人们不被允许带走其他人并杀死他们。
M. "People think there is a difference between killing men and killing animals." M. “人们认为杀人和杀动物是有区别的。”
Sully refers to this time period as a time when the boy was wrestling "with the dreadful 'must,' which turns men into killers,' and refers to the fact that at this time the boy has also learned to accept as positive the existence of soldiers. (James Sully, Studies of Childhood [New York and London: D. Appleton and Co., 1914], p. 475.) 萨利将这段时间称为男孩“与可怕的'必须'搏斗的时期，它把男人变成了杀手”，并提到这个男孩也学会了接受士兵的存在。（詹姆斯·萨利， 童年研究 [纽约和伦敦：D. Appleton and Co.，1914 年]，第 475 页。
Matthew Lipman's Lisa, a book to aid children in focused discussions of philosophical and ethical issues, begins at episode 1 with the question, "Can We Both Love Animals and Eat Them?" A debate about hunting is described. One side argues that killing people evolves from hunting; the other that killing people is different from killing animals. Lisa remarks, "Once we get in the habit of killing animals, we may find it hard to stop when it comes to people." (Matthew Lipman, Lisa [Upper Montclair, New Jersey: Institute for the Advancement of Philosophy for Children, 1983], pp. 1, 2.) 马修·利普曼（Matthew Lipman）的《丽莎》（Lisa）是一本帮助儿童集中讨论哲学和伦理问题的书，从第一集开始，提出了一个问题，“我们既能爱动物又能吃掉它们吗？描述了关于狩猎的辩论。一方认为，杀人是从狩猎演变而来的;另一种说法是杀人与杀动物不同。丽莎说：“一旦我们养成了杀死动物的习惯，我们可能会发现当涉及到人时，我们很难停止。（马修·利普曼，丽莎 [新泽西州上蒙特克莱尔：儿童哲学促进研究所，1983 年]，第 1、2 页。
Walter de la Mare, "Dry August Burned," The Complete Poems of Walter de la Mare (New York: Alfred A. Knopf, 1970), p. 365. Walter de la Mare，“Dry August Burned”，The Complete Poems of Walter de la Mare（纽约：Alfred A. Knopf，1970年），第365页。
Mary Alden Hopkins, "Why I Earn My Own Living," in These Modern Women: Autobiographical Essays from the Twenties (Originally published 1926-1927 in The Nation), ed. Elaine Showalter (Old Westbury, NY: The Feminist Press, 1978), p. 44. 玛丽·奥尔登·霍普金斯（Mary Alden Hopkins），“我为什么自己谋生”，收录于《这些现代女性：二十年代的自传散文》（最初于1926-1927年在《国家》杂志上发表），伊莱恩·肖沃尔特（Elaine Showalter）编辑（纽约州老韦斯特伯里：女权主义出版社，1978年），第44页。
Reported in Andro Linklater, An Unhusbanded Life: Charlotte Despard, Suffragette, Socialist and Sinn Feiner (London: Hutchinson, 1980), p. 179. 安德罗·林克莱特（Andro Linklater）报告说，《未婚的生活：夏洛特·德斯帕德（Charlotte Despard），女权主义者，社会主义者与辛·费纳》（伦敦：哈钦森出版社，1980年），第179页。
The four were Alice Park, Lucinda Chandler, May Wright Sewall, and Mary Alden Hopkins. 这四人是爱丽丝·帕克、露辛达·钱德勒、梅·赖特·塞沃尔和玛丽·奥尔登·霍普金斯。
Eugene Christian, Meatless and Wheatless Menus (New York: Alfred A. Knopf, 1917), pp. 6-7. 尤金·克里斯蒂安（Eugene Christian），《无肉和无小麦菜单》（纽约：Alfred A. Knopf，1917年），第6-7页。
Quincy Wright, A Study of War, Volume 1 (Chicago: University of Chicago Press, 1942), p. 134. 昆西·赖特，《战争研究》，第 1 卷（芝加哥：芝加哥大学出版社，1942 年），第 134 页。
Edward Maitland, Anna Kingsford: Her Life, Letters, Diary and Work vol. 1 (London: Redway, 1896), p. 28. 爱德华·梅特兰（Edward Maitland），《安娜·金斯福德：她的生活，信件，日记和工作》第1卷（伦敦：雷德韦，1896年），第28页。
Percy Shelley, On the Vegetable System of Diet, in The Complete Works of Percy Bysshe Shelley, Volume 6, ed. Roger Ingpen and Walter E. Peck (New York: Gordian Press, 1965), p. 343. 珀西·雪莱（Percy Shelley），《论饮食的蔬菜系统》，收录于《珀西·比西·雪莱全集》（The Complete Works of Percy Bysshe Shelley），第6卷，罗杰·英彭（Roger Ingpen）和沃尔特·派克（Walter E. Peck）编辑（纽约：戈尔迪安出版社，1965年），第343页。
Quoted in Max Davis, The Case for the Vegetarian Conscientious Objector with a foreword by Scott Nearing (Brooklyn, NY: Tolstoy Peace Group, 1944), p. 13. 引自马克斯·戴维斯（Max Davis），《素食良心拒服兵役者的案例》（The Case for the Vegetarian Conscientious Objector），斯科特·尼林（Scott Nearing）作序（纽约布鲁克林：托尔斯泰和平组织，1944年），第13页。
Douglas Goldring, The Nineteen Twenties: A General Survey and some Personal Memories (London: Nicholson and Watson, 1945; reprinted by Folcroft Library Editions, 1975), p. 140. 道格拉斯·戈德林（Douglas Goldring），《十九世纪二十年代：一般调查和一些个人记忆》（伦敦：尼科尔森和沃森，1945年;福尔克罗夫特图书馆出版社重印，1975年），第140页。
L. F. Easterbrook, "Alcohol and Meat," Nineteenth Century and After 95 (February 1924), p. 306. One recent vegetarian, a true inheritor of this position, traced his abandonment of meat eating to viewing "posters that showed the devastation of people and property in Vietnam." In response he asked himself, "What am I doing eating meat? I'm just adding to the violence." The New York Times, interview with Frederick P. Salvucci, March 21, 1975, p. 33. Dick Gregory writes of the connection between vegetarianism and the nonviolent civil rights movement: L. F. Easterbrook，“酒精和肉类”，《十九世纪和95年后》（1924年2月），第306页。一位最近的素食主义者，这一立场的真正继承者，将他放弃吃肉追溯到观看“显示越南人民和财产遭受破坏的海报”。作为回应，他问自己：“我吃肉做什么？我只是在增加暴力。《纽约时报》，Frederick P. Salvucci 访谈，1975 年 3 月 21 日，第 33 页。迪克·格雷戈里（Dick Gregory）写道素食主义与非暴力民权运动之间的联系：
Under the leadership of Dr. King I became totally committed to nonviolence, and I was convinced that nonviolence meant opposition to killing in any form. I felt the commandment "Thou shalt not kill" applied to human beings not only in their dealings with each other-war, lynching, assassination, murder and the like-but in their practice of killing animals for food or sport. Animals and humans suffer and die alike. Violence causes the same pain, the same spilling of blood, the same stench of death, the same arrogant, cruel and brutal taking of life. 在金博士的领导下，我完全致力于非暴力，我确信非暴力意味着反对任何形式的杀戮。我感到“不可杀人”的诫命不仅适用于人类彼此之间的交往——战争、私刑、暗杀、谋杀等——而且也适用于他们为了食物或运动而杀死动物的做法。动物和人类一样受苦和死亡。暴力造成同样的痛苦，同样的流血，同样的死亡恶臭，同样的傲慢、残忍和野蛮地夺走生命。
Dick Gregory's Natural Diet for Folks Who Eat: Cookin' with Mother Nature ed. James R. McGraw (New York: Harper & Row, 1973), pp. 15-16. 迪克·格雷戈里（Dick Gregory）的《吃饭的人的自然饮食：与大自然母亲一起烹饪》（Natural Diet for Folks Who Eat： Cookin' with Mother Nature），詹姆斯·麦格劳（James R. McGraw）（纽约：Harper&Row，1973年），第15-16页。
Mary Midgley, Animals and Why They Matter (Athens: The University of Georgia Press, 1983), p. 15. Mary Midgley，《动物及其重要性》（雅典：佐治亚大学出版社，1983年），第15页。
The more extensive appeal to English women to become vegetarians during World War II is detailed in Raynes Minns, Bombers and Mash: The Domestic Front 1939-45 (London: Virago, 1980). Raynes Minns， Bombers and Mash： The Domestic Front 1939-45 （London： Virago， 1980） 详细介绍了二战期间对英国女性成为素食者的更广泛呼吁。
Mikkel Hindhede, "The Effect of Food Restriction During War on Mortality in Copenhagen." Journal of the American Medical Society, 74 No. 6 (February 7, 1920), p. 381. Similar studies after World War II confirmed a relationship between a drop in mortality and the rationing of food. Axel Strøm M.D. and R. Adelsten Jensen, M.D. "Mortality from Circulatory Diseases in Norway 1940-1945," The Lancet 260 (Jan. 2, 1951), pp. 126-29. 米克尔·欣德（Mikkel Hindhede），“战争期间食物限制对哥本哈根死亡率的影响”。《美国医学会杂志》，第 74 卷第 6 期（1920 年 2 月 7 日），第 381 页。二战后的类似研究证实了死亡率下降与食物配给之间的关系。Axel Strøm M.D. 和 R. Adelsten Jensen， M.D.“1940-1945 年挪威循环系统疾病死亡率”，《柳叶刀》第 260 期（1951 年 1 月 2 日），第 126-29 页。
Mervyn G. Hardinge and Hulda Crooks, "Non-Flesh dietaries. 1. Historical Background," Journal of the American Dietetic Association 43 (December 1963), p. 548 . Mervyn G. Hardinge 和 Hulda Crooks，“非肉食者。1. 历史背景“，《美国饮食协会杂志》第 43 期（1963 年 12 月），第 548 页。
Quoted by Rynn Berry, Jr., The Vegetarians (Brookline, MA: Autumn Press, 1979), p. 44. 引自 Rynn Berry， Jr.， The Vegetarians （Brookline， MA： Autumn Press， 1979），第44页。
Henry Salt, Seventy Yars Among the Savages, quoted in George Hendrick, with the special assistance of John F. Pontin, Henry Salt: Humanitarian Reformer and Man of Letters (Urbana, Chicago, London: University of Illinois Press, 1977), p. 84 . 亨利·索尔特（Henry Salt），《野蛮人中的七十个亚尔斯》（Seventy Yars Among the Savages），引自乔治·亨德里克（George Hendrick），在约翰·庞廷（John F. Pontin）的特别协助下，亨利·索尔特（Henry Salt）：人道主义改革者和文学家（Urbana，芝加哥，伦敦：伊利诺伊大学出版社，1977年），第84页。
Agnes Ryan, "For the Church Door," March 1943, Box 2. 艾格尼丝·瑞安（Agnes Ryan），“为了教堂的门”，1943年3月，方框2。
Amanda Cross, The James Joyce Murders (New York: Macmillan Co., 1967), p. 89 . 阿曼达·克罗斯（Amanda Cross），《詹姆斯·乔伊斯谋杀案》（纽约：麦克米伦公司，1967年），第89页。
See Paul Fussell's discussion of these works, The Great War and Modern Memory (London, Oxford, New York: Oxford University Press, 1975), p. 91. 参见保罗·福塞尔（Paul Fussell）对这些作品的讨论，《伟大的战争与现代记忆》（伦敦，牛津，纽约：牛津大学出版社，1975年），第91页。
Henry Salt, "Sport as a Training for War," in Killing for Sport: Essays by Various Writers, ed. Henry Salt (London: G. Bell and Sons, Ltd. for the Humanitarian League, 1914). 亨利·索尔特（Henry Salt），“体育作为战争的训练”，载于《为体育而杀戮：各种作家的论文》，亨利·索尔特（Henry Salt）编辑（伦敦：G. Bell and Sons， Ltd. for the Humanitarian League，1914年）。
In Graves's Good-bye to All That (Jonathan Cape: 1929, Harmondsmith, UK: Penguin Books, 1957) the first paragraph of the first chapter ends: "or Mr Eustace Miles the English real-tennis champion and vegetarian with his samples of exotic nuts, I knew all about them in my way" (p. 9). See also Fussell, The Great War, pp. 203-20. 在格雷夫斯的《再见一切》（Jonathan Cape：1929 年，英国哈蒙德史密斯：企鹅图书，1957 年）中，第一章的第一段结束：“或者英国网球冠军和素食主义者尤斯塔斯·迈尔斯先生和他的异国坚果样品，我以我的方式了解它们”（第 9 页）。另见Fussell，《大战》，第203-20页。
In his introduction to The Home, William O'Neill maintains that Gilman "published very little after the war," and attributes this to the fact that "World War I, and the changes that accompanied it, destroyed the moral foundation of her career" (William O'Neill, Introduction to The Home by Charlotte Perkins Gilman [Urbana: University of Illinois Press, 1972], p. x.) In contrast, I would argue that the war confirmed her claim of the need to involve women and women's values in decision making, and that Herland and His Religion and Hers suggest in opposite ways, first positively and then negatively, the conclusion that violence was a result of male dominance. His Relgion and Hers: A Study of the Faith of Our Fathers and the Work of Our Mothers (London: T. Fisher Unwin, 1924). 威廉·奥尼尔（William O'Neill）在《家》的序言中坚持认为，吉尔曼“在战后很少发表文章”，并将其归因于“第一次世界大战以及随之而来的变化摧毁了她职业生涯的道德基础”（威廉·奥尼尔（William O'Neill），夏洛特·珀金斯·吉尔曼（Charlotte Perkins Gilman）的《家》简介[厄巴纳：伊利诺伊大学出版社，1972年]， 第x页）相比之下，我认为战争证实了她关于需要让妇女和妇女价值观参与决策的主张，而赫兰德和他的宗教和她的宗教以相反的方式提出了暴力是男性统治的结果的结论，首先是积极的，然后是消极的。他的 Relgion and Hers： A Study of the Faith of Our Fathers and the Work of Our Mothers （London： T. Fisher Unwin， 1924）。
Isabel Colegate, The Shooting Party (New York: The Viking Press, 1980, New York: Avon Books, 1982), p. 131. Other quotations cited in this chapter are found on pp. 20, 102, 188. 伊莎贝尔·科尔盖特（Isabel Colegate），《射击派对》（纽约：维京出版社，1980年，纽约：雅芳图书公司，1982年），第131页。本章引用的其他引文见第20、102、188页。
See for instance Susan Schweik, "A Word No Man Can Say for Us: American Women Writers and the Second World War" (PhD dissertation, Yale University, 1984) which examines the phenomenon that, especially during wartime, women are to be the receivers of information, objects who read, not objectors who write; repositories of meaning, not originators of meaning. 例如，见Susan Schweik，“A Word No Man Can Say for Us： American Women Writers and the Second World War”（耶鲁大学博士论文，1984年），其中研究了这样一个现象，即特别是在战时，妇女是信息的接受者，是阅读的对象，而不是写作的反对者;意义的储存库，而不是意义的创造者。
I am indebted here to DuPlessis's analysis, in Writing beyond the Ending, of women writers' strategy for challenging traditional romance. See Rachel Blau DuPlessis, Writing beyond the Ending: Narrative Strategies of Twentieth-Century Women Writers (Bloomington: Indiana University Press, 1985). 在此，我要感谢杜普莱西斯在《超越结局的写作》一书中对女性作家挑战传统浪漫的策略的分析。见雷切尔·布劳·杜普莱西斯，《超越结局的写作：二十世纪女作家的叙事策略》（布卢明顿：印第安纳大学出版社，1985年）。
Marge Piercy, Small Changes (Garden City: Doubleday and Co., 1972, Greenwich, Conn: A Fawcett Crest Book, 1973), p. 41. The succeeding quotations in this paragraph are found on pp. . 玛吉·皮尔西（Marge Piercy），《小变化》（Garden City：Doubleday and Co.，1972年，康涅狄格州格林威治：福塞特·克雷斯特书，1973年），第41页。本段的后续引文见第页。
These metaphors are mine and not Piercy's. I use them to suggest that from her epiphanal moment in her kitchen, Beth evolves a systematic, ongoing rejection of a male, meat-eating culture that can be best represented by using metaphors from the anti-war movement. 这些比喻是我的，而不是皮尔西的。我用它们来暗示，从她在厨房里的顿悟时刻开始，贝丝就发展出一种系统性的、持续的对男性肉食文化的拒绝，这种文化可以通过使用反战运动的隐喻来最好地表达。
Margaret Atwood, The Edible Woman (Boston: Little Brown and Co., New York: Warner Books, 1969), p. 25. Further quotations in this chapter are found on pp. 155, 183, 279. 玛格丽特·阿特伍德，《可食用的女人》（波士顿：小布朗公司，纽约：华纳图书公司，1969 年），第 25 页。本章的进一步引文见第155、183、279页。
Atwood reports that the idea for this scene came as she was looking "at a confectioner's display window full of marzipan pigs. It may have been a Woolworth's window full of Mickey Mouse cakes, but in any case I'd been speculating for some time about symbolic cannibalism." This scene, both as she experienced it as an individual and inscribed it as a novelist, exemplifies the structure of the absent referent. She saw a Marzipan pig or Mouse cakes; she imagines an edible woman cake. This association demonstrates the interchangeability of the categories of animal and woman. In addition, the relationship between symbol (cake animal or cake woman) and reality (consumed animal or consumed woman) suggests the alliance between what is really consumed and what is figured as being consumed. See Margaret Atwood, "An Introduction to The Edible Woman," in Second Words: Selected Critical Prose (Boston: Beacon Press, 1982), p. 369. 阿特伍德报告说，这个场景的想法是在她看着“一个糖果店的橱窗里装满杏仁糖猪”时产生的。它可能是伍尔沃斯的橱窗里装满了米老鼠蛋糕，但无论如何，我一直在猜测象征性的同类相食。这个场景，无论是她作为一个个体的体验，还是作为一个小说家的铭刻，都体现了缺席的指涉者的结构。她看到了杏仁糖猪或老鼠蛋糕;她想象着一个可食用的女人蛋糕。这种关联表明了动物和女性类别的可互换性。此外，符号（蛋糕动物或蛋糕女人）与现实（被消费的动物或被消费的女人）之间的关系表明了真正消费的东西和被消费的东西之间的联盟。参见玛格丽特·阿特伍德（Margaret Atwood），“可食用的女人简介”，载于《第二句话：批评散文选》（波士顿：灯塔出版社，1982年），第369页。
Letter to Freshel, October 14, 1936, Box 6, file no. 81. 1936 年 10 月 14 日致 Freshel 的信，方框 6，档案编号 81。
"Who Can Fear Too Many Stars?", Box 3, file no. 35, p. 131. “谁能害怕太多的星星？”，方框3，档案编号35，第131页。
Berry interview with Brophy in Berry, p. 88 . Berry 在 Berry 中对 Brophy 的采访，第 88 页。
Henry Bailey Stevens, The Recovery of Culture (New York: Harper & Row, 1949), p. 105. 亨利·贝利·史蒂文斯（Henry Bailey Stevens），《文化的复苏》（纽约：Harper&Row，1949年），第105页。
Brigid Brophy, "An Anecdote of the Golden Age [Homage to Back to Methuselah]," in The Adventures of God in his Search for the Black Girl (Boston: Little, Brown & Co., 1968), p. 35. 布里吉德·布罗菲（Brigid Brophy），〈黄金时代的轶事〔向玛土撒拉致敬〕〉，收录于《上帝在寻找黑人女孩的历险记》（波士顿：Little， Brown & Co.，1968年），第35页。
See for instance, "The Rights of Animals" and "Women" in Brophy, Don't Never Forget: Collected Views and Reviews (New York: Holt, Rinehart and Winston, 1966), pp. 15-21, 38-44; Hackenfeller's Ape (London: Allison and Busby, 1953, 1979); and "In Pursuit of Fantasy," in Animals, Men, and Morals: An Enquiry into the Maltreatment of Non-Humans, ed. Stanley Godlovitch, Roslind Godlovitch, and John Harris (London: Gollancz, and New York: Taplinger, 1972). 例如，见Brophy， Don't Never Forget： Collected Views and Reviews（纽约：Holt、Rinehart和Winston，1966年），第15-21、38-44页中的“动物的权利”和“妇女”;Hackenfeller's Ape（伦敦：Allison and Busby，1953 年、1979 年）;以及“追求幻想”，载于《动物、人和道德：对非人类虐待的调查》，斯坦利·戈德洛维奇、罗斯林德·戈德洛维奇和约翰·哈里斯编（伦敦：Gollancz，纽约：塔普林格，1972年）。
June Rachuy Brindel, Ariadne: A Novel of Ancient Crete (New York: St. Martin's Press, 1980), p. 76. June Rachuy Brindel，《阿里阿德涅：古代克里特岛小说》（纽约：圣马丁出版社，1980年），第76页。
June Rachuy Brindel, Phaedra: A Novel of Ancient Athens (New York: St. Martin's Press, 1985). June Rachuy Brindel，《Phaedra：古代雅典小说》（纽约：圣马丁出版社，1985年）。
It could be argued that Shelley's Queen Mab is the first feminist, vegetarian, pacifist Utopia. 可以说，雪莱笔下的《马布女王》是第一个女权主义、素食主义者、和平主义的乌托邦。
Charlotte Perkins Gilman, Herland (New York: Pantheon Books, 1979), p. 27. First serialized in the Forerunner 6 (1915). 夏洛特·珀金斯·吉尔曼（Charlotte Perkins Gilman），赫兰德（纽约：万神殿图书，1979年），第27页。首次在《先行者6》（1915）上连载。
As I summarize this position in chapter 6, Socrates tells Glaucon that meat production necessitates large amounts of pasture. Resultingly, it will require cutting "off a slice of our neighbours' territory; and if they too are not content with necessaries, but give themselves up to getting unlimited wealth, they will want a slice of ours." Thus Socrates pronounces, "So the next thing will be, Glaucon, that we shall be at war." Plato, The Republic of Plato, trans. Francis MacDonald Cornford (New York and London: Oxford University Press, 1966), 2. 373, p. 61. See also Frances Moore Lappé, Diet for a Small Planet: Tenth Anniversary Edition (New York: Ballantine Books, 1971, 1982), pp. 67-74. 正如我在第6章中总结这一立场时，苏格拉底告诉格劳孔，肉类生产需要大量的牧场。因此，这将需要切断“我们邻国的一块领土;如果他们也不满足于必需品，而是放弃自己获得无限的财富，他们就会想要我们的一份。因此，苏格拉底宣布，“所以接下来的事情将是，格劳孔，我们将处于战争状态。柏拉图：《柏拉图的共和国》，弗朗西斯·麦克唐纳·康福德译（纽约和伦敦：牛津大学出版社，1966年），第2页。第373页，第61页。另见弗朗西斯·摩尔·拉佩，《小星球的饮食：十周年纪念版》（纽约：百龄坛图书公司，1971年，1982年），第67-74页。
Dorothy Bryant, The Kin of Ata are Waiting for You (1971, Berkeley: Moon Books, 1976), originally titled The Comforter, p. 159. 多萝西·布莱恩特（Dorothy Bryant），《阿塔的亲戚在等你》（1971年，伯克利：月亮书店，1976年），原标题为《安慰者》，第159页。
DuPlessis, p. 113 . 杜普莱西斯，第 113 页。
Lucio P. Ruotolo, The Interrupted Moment: A View of Virginia Woolf's Novels (Stanford: Stanford University Press, 1986), p. 16. Lucio P. Ruotolo，《被打断的时刻：弗吉尼亚·伍尔夫小说观》（斯坦福：斯坦福大学出版社，1986年），第16页。
Midgley, Animals and Why They Matter, p. 27. Midgley，《动物及其重要性》，第27页。
Dale Spender points out that " 98 per cent of interruptions in mixed sex conversation were made by males." She continues, "Interruption is a mechanism by which (a) males can prevent females from talking, and (b) they can gain the floor for themselves; it is therefore a mechanism by which they engineer female silence." If women are not supposed to interrupt men in public, yet the presence of a vegetarian, especially at dinners, will call attention to the vegetarian and cause an interruption or disruption, then women have found a way of dislodging the conversation without being seen as verbally aggressive. Dale Spender, Man Made Language (London: Routledge & Kegan Paul, 1980), pp. 43-44. 戴尔·斯潘德（Dale Spender）指出，“在混合性别对话中，98%的中断是由男性造成的。她继续说：“打断是一种机制，通过这种机制，（a）男性可以阻止女性说话，（b）他们可以为自己争取发言权;因此，这是他们设计女性沉默的一种机制。如果女性不应该在公共场合打断男性，但素食者的存在，尤其是在晚餐时，会引起人们对素食者的注意并造成打断或破坏，那么女性已经找到了一种方法来转移谈话，而不会被视为言语攻击。戴尔·斯潘德（Dale Spender），《人造语言》（伦敦：Routledge&Kegan Paul，1980年），第43-44页。
In a similar vein, Lucio P. Ruotolo argues that finding meaning in interruption is important when considering the novels of Virginia Woolf. Ruotolo argues for the creative, positive nature of interruption because of the new direction it provokes, the new space it creates. "Those who allow the often-random intrusion of others to reshape their lives emerge at times heroically. Those who voice distaste for interruption fall back, invariably it seems, into selfsupporting insularity." The Interrupted Moment, p. 2. 同样，卢西奥·P·鲁托洛（Lucio P. Ruotolo）认为，在考虑弗吉尼亚·伍尔夫（Virginia Woolf）的小说时，在中断中寻找意义很重要。Ruotolo认为，中断具有创造性和积极性，因为它引发了新的方向，创造了新的空间。“那些允许他人经常随机闯入来重塑他们生活的人有时会英勇地出现。那些对打扰表示厌恶的人似乎总是会退回到自给自足的孤立状态。《被打断的时刻》，第2页。
War images in this sentence remind us that the patterns of war have been adopted in the style and content of discourse. 这句话中的战争意象提醒我们，战争的模式在话语的风格和内容上已经被采用。
Isadora Duncan, My Life (New York: Liveright, 1927, 1955), p. 309. 伊莎多拉·邓肯，《我的生活》（纽约：Liveright，1927年，1955年），第309页。
Notes 笔记
Emarel Freshel and others ascribe to Shaw a poem entitled "Living Graves," which begins: Emarel Freshel和其他人将一首名为“活坟墓”的诗归因于Shaw，该诗的开头是：
We are the living graves of murdered beasts, 我们是被谋杀的野兽的活坟墓，
Slaughtered to satisfy our appetites. 屠宰以满足我们的胃口。
As Janet Barkas reports: "It continues in a similarly violent vein to condemn animal slaughter as well as war. However, there are no references to this work in any of Shaw's manuscripts, notebooks, correspondence, or diaries. That it was created by Shaw as an adventure in rhyming is possible but improbable." Janet Barkas, The Vegetable Passion: A History of the Vegetarian State of Mind (New York: Charles Scribner's Sons, 1975) p. 89. 正如珍妮特·巴卡斯（Janet Barkas）所报道的那样：“它继续以类似的暴力方式谴责动物屠杀和战争。然而，在邵逸夫的任何手稿、笔记本、书信或日记中都没有提到这部作品。它是由 Shaw 作为押韵的冒险而创作的，这是可能的，但不太可能。珍妮特·巴卡斯（Janet Barkas），《蔬菜激情：素食心态的历史》（纽约：查尔斯·斯克里布纳的儿子，1975年），第89页。
Mary McCarthy, Birds of America (New York: Harcourt Brace Jovanovich, 1965, New York: New American Library, 1972), p. 166. Further quotations are from pp. 171, 172, 183. 玛丽·麦卡锡（Mary McCarthy），《美国鸟类》（纽约：哈考特·布雷斯·约万诺维奇，1965年，纽约：新美国图书馆，1972年），第166页。进一步的引文见第171、172、183页。
Colegate, The Shooting Party, p. 92. 科尔盖特，《射击派对》，第92页。
Spender, Man Made Language, pp. 82-83. Spender，《人造语言》，第82-83页。
Mary Daly, Beyond God the Father: Toward a Philosophy of Women's Liberation (Boston: Beacon Press, 1973), p. 56. 玛丽·戴利（Mary Daly），《超越父神：迈向妇女解放的哲学》（波士顿：灯塔出版社，1973年），第56页。
See DuPlessis, p. 115. 见DuPlessis，第115页。
DuPlessis, p. 107. DuPlessis，第107页。
Jean Bethke Elshtain makes an observation about this fact as she concludes her preface to Women and War. "In thinking and sometimes dreaming about war over the past few years; in reading war stories and watching war movies; in composing portions of chapters on walks as well as on my word processor, I have gained a heightened awareness of the fleeting preciousness of life, including the lives we humans share with the other creatures with whom we have yet to learn to live in decency." Jean Bethke Elshtain, Women and War (New York: Basic Books, Inc., 1987), p. xiv. 让·贝思克·埃尔什坦（Jean Bethke Elshtain）在《妇女与战争》一书的序言中对这一事实进行了观察。 “在过去几年中，在思考，有时梦想着战争;阅读战争故事和观看战争电影;在撰写关于散步和文字处理器的部分章节时，我更加意识到生命的短暂珍贵，包括我们人类与其他尚未学会体面生活的生物共享的生命。Jean Bethke Elshtain，《妇女与战争》（纽约：Basic Books， Inc.，1987年），第xiv页。
Epigraphs to part 3: Ruth Bordin, Frances Willard: A Biography (Chapel Hill and London: University of North Carolina Press, 1986), p. 122. Fran Winant, "Eat Rice Have Faith in Women," in Winant, DyAe TacAef: Poems and Songs (New York: Violet Press, 1980). 第 3 部分的题词：Ruth Bordin，Frances Willard：传记（教堂山和伦敦：北卡罗来纳大学出版社，1986 年），第 122 页。弗兰·温南特（Fran Winant），“吃米饭对女性有信心”，载于Winant，DyAe TacAef：诗歌和歌曲（纽约：紫罗兰出版社，1980年）。
Chapter 8 第8章
Beverly Harrison, "The Power of Anger in the Work of Love: Christian Ethics for Women and Other Strangers," in Making the Connections: Essays in Feminist Social Ethics, ed. Carol S. Robb (Boston: Beacon Press, 1985), p. 13. 贝弗利·哈里森（Beverly Harrison），“爱的工作中愤怒的力量：妇女和其他陌生人的基督教伦理”，载于《建立联系：女权主义社会伦理论文》，卡罗尔·罗伯（Carol S. Robb）编辑（波士顿：灯塔出版社，1985年），第13页。
Mary Wollstonecraft, A Vindication of the Rights of Woman, ed. Charles W. Hagelman, Jr. (1792, New York: W. W. Norton & Co., 1967), p. 42. 玛丽·沃斯通克拉夫特（Mary Wollstonecraft），《为妇女权利辩护》（A Vindication of the Rights of Woman），小查尔斯·哈格尔曼（Charles W. Hagelman， Jr.）编（1792年，纽约：W.W.诺顿公司，1967年），第42页。
T. L. Cleave, G. D. Campbell, and N. S. Painter, Diabetes, Coronary Thrombosis, and the Saccharine Disease 2nd ed. (Bristol, England: John Wright & Sons, 1969), p. 11. T. L. Cleave、G. D. Campbell 和 NS Painter，《糖尿病、冠状动脉血栓形成和糖精病》第 2 版（英国布里斯托尔：John Wright & Sons，1969 年），第 11 页。
Nancy Makepeace Tanner, On Becoming Human: A Model of the Transition from Ape to Human and the Reconstruction of Early Human Social Life (Cambridge and New York: Cambridge University Press, 1981), p. 187. Nancy Makepeace Tanner，《论成为人类：从猿到人类的过渡模式和早期人类社会生活的重建》（剑桥和纽约：剑桥大学出版社，1981年），第187页。
Jane Brody's Nutrition Book (New York: W. W. Norton & Co., 1981), p. 436. Jane Brody's Nutrition Book（纽约：WW Norton & Co.，1981），第436页。
Cleave et al., p. 11 . Cleave等人，第11页。
The health information in this paragraph is taken from chapter 3, "The World's Healthiest Diet," in Virginia and Mark Messina's The Vegetarian Way (New York: Crown, 1996). They provide a wealth of medical citations for anyone who wishes to access the research material directly. This research does not speak directly to the debate about anatomy; some people conclude that the protective benefits of a complete vegetarian diet confirm the anatomical arguments. 本段中的健康信息摘自弗吉尼亚州和马克·梅西纳（Mark Messina）的《素食之路》（纽约：皇冠出版社，1996年）中的第3章“世界上最健康的饮食”。他们为任何希望直接访问研究材料的人提供了丰富的医学引文。这项研究并没有直接涉及解剖学的争论;有些人得出结论，完全素食的保护作用证实了解剖学的论点。
Sarah N. Cleghorn, Threescore: The Autobiography of Sarah N. Cleghorn (New York: H. Smith and R. Haas, 1936, reprint New York: Arno Press, 1980), p. 172 . Sarah N. Cleghorn， Threescore： The Autobiography of Sarah N. Cleghorn （New York： H. Smith and R. Haas， 1936， reprint New York： Arno Press， 1980）， p. 172 .
Agnes Ryan, "The Cancer Bogy," pp. 6, 79. Letters and manuscripts of Agnes Ryan referred to in this chapter are all located in the Agnes Ryan Collection, Schlesinger Library, Radcliffe College. 艾格尼丝·瑞安（Agnes Ryan），“癌症博吉”，第6,79页。本章中提到的艾格尼丝·瑞安（Agnes Ryan）的信件和手稿都位于拉德克利夫学院施莱辛格图书馆的艾格尼丝·瑞安（Agnes Ryan）收藏中。
"The Cancer Bogy," pp. 107, 108. “癌症博吉”，第 107、108 页。
Anna Kingsford, The Perfect Way in Diet (London: Kegan Paul, 1892), p. 90. 安娜·金斯福德（Anna Kingsford），《完美的饮食方式》（伦敦：Kegan Paul，1892年），第90页。
Agnes Ryan to Alice Park, January 6, 1936, Box 5, file no. 62. Park sent her Kingsford's The Perfect Way in Diet and Maitland's two volume biography. 艾格尼丝·瑞安致爱丽丝·帕克，1936 年 1 月 6 日，方框 5，档案编号 62。帕克给她寄来了金斯福德的《完美的饮食方式》和梅特兰的两卷本传记。
Edward Maitland, Anna Kingsford: Her Life, Letters, Diary and Work vol. 2 (London: Redway, 1896), pp. 223-24. 爱德华·梅特兰（Edward Maitland），《安娜·金斯福德：她的生活、信件、日记和工作》第2卷（伦敦：雷德韦，1896年），第223-24页。
Maria Loomis, The Communitist 1, no. 22 (April 9, 1845), p. 87. 玛丽亚·卢米斯，《共产主义者》第 1 期，第 22 期（1845 年 4 月 9 日），第 87 页。
Henry Salt, The Logic of Vegetarianism (London: Ideal Publishing, 1899), p. 106 . 亨利·索尔特，《素食主义的逻辑》（伦敦：理想出版社，1899 年），第 106 页。
See Rynn Berry Jr.'s interview with Malcolm Muggeridge in The Vegetarians (Brookline, Mass: Autumn Press, 1979). "You see, my father was an early Fabian, and those people tended to be vegetarian." p. 93. 参见 Rynn Berry Jr. 在《素食者》（马萨诸塞州布鲁克莱恩：秋季出版社，1979 年）中对 Malcolm Muggeridge 的采访。“你看，我父亲是早期的费边人，而那些人往往是素食主义者。” 第93页。
Colin Spencer accepts the claim that Hitler was a vegetarian (The Heretic's Feast: A History of Vegetarianism [Hanover and London: University Press of New England, 1996], pp. 304-9). However Roberta Kalechofsky and Rynn Berry provide compelling evidence that Hitler's "vegetarianism" was similar to that of many omnivores today who call themselves vegetarians although they have only eliminated "red meat" from their diet. Hitler continued to eat squab, sausage, and liver dumplings. Hitler's "vegetarianism" was part of a Nazi public-relations campaign to portray him as ascetic and "pure." But when 科林·斯宾塞（Colin Spencer）接受了希特勒是素食主义者的说法（The Heretic's Feast： A History of Vegetarianism [Hanover and London： University Press of New England， 1996]， 第304-9页）。然而，罗伯塔·卡雷乔夫斯基（Roberta Kalechofsky）和瑞恩·贝瑞（Rynn Berry）提供了令人信服的证据，证明希特勒的“素食主义”与今天许多自称素食者的杂食者相似，尽管他们只是从饮食中消除了“红肉”。希特勒继续吃南瓜、香肠和肝饺子。希特勒的“素食主义”是纳粹公关活动的一部分，旨在将他描绘成禁欲主义和“纯洁”。但是当
Hitler came to power, vegetarian societies were declared illegal. (See Roberta Kalechofsky, "Hitler's Vegetarianism," <www.micahbooks.com>; Rynn Berry, Jr., Hitler: Neither Vegetarian nor Animal Lover [New York: Pythagorean Publishers, 2004].) Hitler was against smoking and implemented antismoking policies but as with vegetarianism, this need not mean that antismoking activism is now somehow suspect. In my book, Living among Meat Eaters, I further examine the dynamic that impels people to protect their own meat eating by clinging to the idea of Hitler's "vegetarianism." 希特勒上台，素食社会被宣布为非法。（见罗伯塔·卡列霍夫斯基，“希特勒的素食主义”，< www.micahbooks.com>;Rynn Berry， Jr.， 希特勒：既不是素食主义者也不是动物爱好者 [纽约：毕达哥拉斯出版社，2004 年]。希特勒反对吸烟并实施了反吸烟政策，但与素食主义一样，这并不一定意味着反吸烟活动现在在某种程度上是可疑的。在我的书《生活在肉食者中间》中，我进一步研究了促使人们通过坚持希特勒的“素食主义”理念来保护自己吃肉的动力。
See Robert Proctor, Racial Hygiene: Medicine under the Nazis (Cambridge, MA and London: Harvard University Press, 1988), p. 228. 见罗伯特·普罗克特，《种族卫生：纳粹统治下的医学》（马萨诸塞州剑桥和伦敦：哈佛大学出版社，1988年），第228页。
Bernard Shaw, Complete Plays with Prefaces: Vol. 1 (New York: Dodd, Mead & Co., 1962), p. 455. 萧伯纳，《戏剧全集》及序言：第1卷（纽约：多德，米德公司，1962年），第455页。
Pat Parker, "To a Vegetarian Friend," Womanslaughter (Oakland, CA: Diana Press, 1978), p. 14. 帕特·帕克（Pat Parker），“致素食朋友”，《女人杀人》（加利福尼亚州奥克兰：戴安娜出版社，1978年），第14页。
See Mary Keyes Burgess, Soul to Soul: A Soul Food Vegetarian Cookbook (Santa Barbara, CA: Woodbridge Publishing Co., 1976) and Dick Gregory's Natural Diet for Folks Who Eat: Cookin' with Mother Nature, ed. James R. Mc-Graw with Alvenia M. Fulton (New York: Harper & Row), 1973. 参见Mary Keyes Burgess， Soul to Soul： A Soul Food Vegetarian Cookbook （Santa Barbara， CA： Woodbridge Publishing Co.， 1976）和Dick Gregory's Natural Diet for Folks Who Eat： Cookin' with Mother Nature， ed. James R. Mc-Graw with Alvenia M. Fulton （New York： Harper & Row）， 1973.
Reported in The Vegetarian Magazine 10, no. 11 (March 1907), p. 16. 《素食杂志》第10期第11期（1907年3月）第16页报道。
Keith E. Melder, "Abigail Kelley Foster," Notable American Women 1607-1950, vol. 1, ed. Edward T. James and Janet James (Cambridge, MA: The Belknap Press of Harvard University Press, 1971), p. 649. Keith E. Melder，“Abigail Kelley Foster”，《1607-1950 年美国著名女性》，第 1 卷，Edward T. James 和 Janet James 编（马萨诸塞州剑桥：哈佛大学出版社贝尔纳普出版社，1971 年），第 649 页。
Carroll Smith-Rosenberg, "Sex as Symbol in Victorian Purity: An Ethnohistorical Analysis of Jacksonian America," Turning Points: Historical and Sociological Essays on the Family, ed. John Demos and Sarane Spence Boocock, American Journal of Sociology 84, Supplement (1978) (Chicago and London: University of Chicago Press, 1978), p. S213. 卡罗尔·史密斯-罗森伯格（Carroll Smith-Rosenberg），“维多利亚时代纯洁的性作为象征：杰克逊时代的美国民族历史分析”，《转折点：关于家庭的历史和社会学论文》，约翰·德莫斯（John Demos）和萨兰·斯宾塞·布科克（Sarane Spence Boocock）编辑，《美国社会学杂志》第84期，增刊（1978年）（芝加哥和伦敦：芝加哥大学出版社，1978年），第S213页。
Porphyry on Abstinence from Animal Food, ed. Esmé Wynne-Tyson, trans. Thomas Taylor (n.p.: Centaur Press, 1965; Barnes & Noble), p. 53. Porphyry on Abstinence from Animal Food，Esmé Wynne-Tyson 编辑，Thomas Taylor 译（n.p.：Centaur Press，1965 年;Barnes & Noble），第 53 页。
Sylvester Graham, Lecture to Young Men on Chastity 3rd ed. (Boston, 1834, 1837), pp. 152-53, 47. See also R. T. Trail, Home Treatment for Sexual Abuses. A Practical Treatise (New York: Fowlers and Wells, 1853). It was not solely the vegetarians who considered meat a stimulant; the orthodox did as well. As James Whorton reports: "This stimulating power of flesh was regarded by physicians as both its contribution and its danger to health: a certain degree of stimulation was required." (James Whorton, Crusaders for fitness: the history of American health reformers [Princeton: Princeton University Press, 1982], p. 78.) 西尔维斯特·格雷厄姆（Sylvester Graham），《给年轻人的贞操讲座》第3版（波士顿，1834年，1837年），第152-53页，第47页。另见R. T. Trail，《性虐待的家庭治疗》。实用论文（纽约：福勒斯和威尔斯，1853 年）。不仅仅是素食者认为肉类是一种兴奋剂;东正教也这样做了。正如詹姆斯·沃顿（James Whorton）所报道的那样：“医生认为肉体的这种刺激力既对健康有贡献，又对健康有害：需要一定程度的刺激。（詹姆斯·沃顿（James Whorton）， 健身十字军：美国医疗改革者的历史 [普林斯顿：普林斯顿大学出版社，1982 年]，第 78 页。
Smith-Rosenberg, pp. S222-3. 史密斯-罗森伯格，第 S222-3 页。
Daniel J. Boorstin, The Americans: The Democratic Experience (New York: Random House, 1973), p. 5. Daniel J. Boorstin，《美国人：民主经验》（纽约：兰登书屋，1973年），第5页。
Frances Trollope, Domestic Manners of the Americans (1832, New York: Alfred A. Knopf, 1949), p. 297. 弗朗西斯·特罗洛普，《美国人的家庭礼仪》（1832 年，纽约：Alfred A. Knopf，1949 年），第 297 页。
Richard Osborn Cummings, The American and His Food: A History of Food Habits in the United States 2nd ed. (Chicago: University of Chicago Press, 1941), p. 15 . 理查德·奥斯本·卡明斯，《美国人和他的食物：美国饮食习惯史》第 2 版（芝加哥：芝加哥大学出版社，1941 年），第 15 页。
Maria Loomis, The Communitist 2, no. 29 (March 5, 1846), p. 115. 玛丽亚·卢米斯，《共产主义者》第 2 期，第 29 期（1846 年 3 月 5 日），第 115 页。
Sam Bowers Hilliard, Hog Meat and Hoecake: Food Supply in the Old South, 1840-1860 (Carbondale: Southern Illinois University Press, 1972), p. 42. 山姆·鲍尔斯·希利亚德（Sam Bowers Hilliard），《猪肉和锄头饼：旧南方的食物供应，1840-1860》（卡本代尔：南伊利诺伊大学出版社，1972年），第42页。
"The phrase 'we eat meat three times a day' was repeated in 'American Letter' after 'American Letter,' that crossed the Atlantic.' Ray Allen Billington, Land of Savagery, Land of Promise: The European Image of the American Frontier (New York: W. W. Norton & Co., 1981), p. 233. “'我们一天吃三顿肉'这句话在《美国信》中重复出现，之后是横跨大西洋的《美国信》。雷·艾伦·比林顿（Ray Allen Billington），《野蛮之地，应许之地：美国边境的欧洲形象》（纽约：WW Norton&Co.，1981年），第233页。
Gerda Lerner, The Grimké Sisters from South Carolina: Pioneers for Woman's Rights and Abolition (New York: Schocken Books, 1971), p. 253. Gerda Lerner，《来自南卡罗来纳州的格里姆凯姐妹：妇女权利和废除死刑的先驱》（纽约：Schocken Books，1971年），第253页。
Lerner, p. 253. 勒纳，第253页。
Catherine Beecher and Harriet Beecher Stowe, The American Woman's Home or Principles of Domestic Science (New York: J. B. Ford and Co., 1869; reprint New York: Arno Press and The New York Times, 1971), pp. 132-33. 凯瑟琳·比彻（Catherine Beecher）和哈丽特·比彻·斯托（Harriet Beecher Stowe），《美国妇女的家或家庭科学原理》（纽约：J.B.福特公司，1869年;重印纽约：阿诺出版社和《纽约时报》，1971年），第132-33页。
F. Gale, American Vegetarian and Health Journal 3, no. 5 (May 1853), p. 100. F. Gale，《美国素食与健康杂志》第 3 期，第 5 期（1853 年 5 月），第 100 页。
Carolyn Steedman, "Landscape for a Good Woman," in Truth, Dare or Promise: Girls Growing Up in the Fifties, ed. Liz Heron (London: Virago Press, 1985), p. 115. See also Lerner, p. 253. 卡罗琳·斯蒂德曼（Carolyn Steedman），“好女人的风景”，载于《真理、敢于或承诺：五十年代成长的女孩》（Truth， Dare or Promise： Girls Growing Up in the Fifties），Liz Heron编（伦敦：Virago Press，1985年），第115页。另见Lerner，第253页。
Thomas L. Nichols and Mary Gove Nichols, Marriage: Its History, Character and Results: Its Sanctities and Its Profanities; Its Science and Its Facts (New York: T. L. Nichols, 1854), pp. 212, 214. 托马斯·尼科尔斯（Thomas L. Nichols）和玛丽·戈夫·尼科尔斯（Mary Gove Nichols），《婚姻：它的历史、特征和结果：它的神圣性和亵渎》;它的科学及其事实（纽约：TL Nichols，1854 年），第 212、214 页。
Alice Stockham, Tokology: A Book for Every Woman (New York: Fenno and Co., 1911). 爱丽丝·斯托克姆（Alice Stockham），《Tokology：给每个女人的书》（纽约：Fenno and Co.，1911年）。
Letter no. 151. "Systematic Preparation," in Maternity: Letters from WorkingWomen, ed. Margaret Llewelyn Davies (London: G. Bell and Sons, 1915, reprint, New York: W. W. Norton & Co., 1978), p. 178. 第151号信函。“系统准备”，载于《产妇：职业妇女的来信》，Margaret Llewelyn Davies编（伦敦：G. Bell and Sons，1915年，重印，纽约：W. W. Norton & Co.，1978年），第178页。
Vegetarian and moral reformer Lucinda Chandler held a moderate free-love position. See as well Susan Cayleff's discussion of the beliefs of Dr. Trail in Wash and Be Healed: The Water-Cure Movement and Women's Health (Philadelphia: Temple University Press, 1987), pp. 56-58. 素食主义者和道德改革家露辛达·钱德勒（Lucinda Chandler）持有温和的自由恋爱立场。另见苏珊·凯莱夫（Susan Cayleff）在《洗涤与治愈：水疗运动与妇女健康》（费城：天普大学出版社，1987年）中对特雷尔博士信仰的讨论，第56-58页。
In fact, historian Stephen Nissenbaum in Sex, Diet and Debility in Jacksonian America: Sylvester Graham and Health Reform (Westport, CT: Greenwood Press, 1980) argues that Graham's theories are quite similar to those of freelove advocate Percy Shelley. "Like Graham, Shelley was profoundly suspicious of the emergent capitalist order and the threat it posed to traditional social values. Like Graham, too, he associated the new order with physical as well as moral decay. Finally, both Shelley and Graham attributed both types of decay to the introduction of animal food into the human diet." p. 48. 事实上，历史学家斯蒂芬·尼森鲍姆（Stephen Nissenbaum）在《杰克逊时代的美国性、饮食和虚弱：西尔维斯特·格雷厄姆与医疗改革》（康涅狄格州韦斯特波特：格林伍德出版社，1980年）中认为，格雷厄姆的理论与自由恋爱倡导者珀西·雪莱的理论非常相似。“像格雷厄姆一样，雪莱对新兴的资本主义秩序及其对传统社会价值观构成的威胁深表怀疑。像格雷厄姆一样，他也把新秩序与身体和道德的堕落联系在一起。最后，雪莱和格雷厄姆都把这两种类型的腐烂都归因于将动物性食物引入人类饮食“，第48页。
Cayleff, Wash and Be Healed, p. 119. 凯莱夫，《洗净并被治愈》，第119页。
Brody, p. 400 . 布罗迪，第 400 页。
Thomas Tryon, The way to health, long life and happiness (London, 1683), p. 396 . 托马斯·特赖恩，《健康、长寿和幸福之路》（伦敦，1683 年），第 396 页。
Mary Gove Nichols, Mary Lyndon or, Revelations of a Life: An Autobiography (New York: Stringer and Townsend, 1855), p. 180. 玛丽·戈夫·尼科尔斯（Mary Gove Nichols），玛丽·林登（Mary Lyndon）或《生命的启示：自传》（纽约：斯金格和汤森，1855年），第180页。
Josiah Oldfield, "The Dangers of Meat Eating," Westminster Review 166, no. 2 (August 1906), p. 195. Josiah Oldfield，“吃肉的危险”，《威斯敏斯特评论》第166期，第2期（1906年8月），第195页。
Elaine Showalter, The Female Malady: Women, Madness, and English Culture, 1830-1980 (New York: Pantheon Books, 1985), p. 129. 伊莱恩·肖沃尔特（Elaine Showalter），《女性病症：女性，疯狂和英国文化，1830-1980》（纽约：万神殿出版社，1985年），第129页。
Joan Jacobs Brumberg, "Chlorotic Girls, 1870-1920: A Historical Perspective on Female Adolescence," in Women and Health in America, ed. Judith Walzer Leavitt (Madison, WI: The University of Wisconsin Press, 1984), pp. 186-95. Blumberg continues her exploration of girls with a disease that involves the avoidance of foods, as well as their specific dislike of meat in Fasting Girls: The Emergence of Anorexia Nervosa as a Modern Disease (Cambridge and London: Harvard University Press, 1988). 琼·雅各布斯·布鲁姆伯格（Joan Jacobs Brumberg），“1870-1920年：女性青春期的历史视角”，载于《美国妇女与健康》，朱迪思·沃尔泽·莱维特（Judith Walzer Leavitt）编辑（威斯康星州麦迪逊：威斯康星大学出版社，1984年），第186-95页。Blumberg在《禁食女孩：神经性厌食症作为一种现代疾病的出现》（剑桥和伦敦：哈佛大学出版社，1988年）中继续探索患有避免食物的疾病的女孩，以及她们对肉类的特别厌恶。
Brumberg, "Chlorotic Girls," p. 191. Brumberg，“Chlorotic Girls”，第 191 页。
Brumberg, Fasting Girls, p. 176. Her essay on chlorotic girls includes a paraphrase of this sentence, p. 191. Blumberg's source is Vern Bullough and Martha Voght, "Women, Menstruation, and Nineteenth-Century Medicine," Bulletin of the History of Medicine 47 (1973), pp. 66-82. Brumberg，《禁食女孩》，第176页。她关于绿化女孩的文章包括对这句话的转述，第 191 页。Blumberg 的资料来源是 Vern Bullough 和 Martha Voght，“Women， Menstruation， and Nineteenth-Century Medicine，” Bulletin of the History of Medicine 47 （1973）， pp. 66-82。
The fact that Fasting Girls basically rehashes the same material on meat eating that "Chlorotic Girls" contained suggests that Blumberg failed to explore other sources with alternative viewpoints on meat eating. To ascertain the girls' point of view, one might wish to ignore the medical analysis and determine the cultural context. One glaring problem with Brumberg's interpretation of why girls would not want to eat meat involves comparative studies. She observes that the "last decades of the nineteenth century may be an important transitional period in the history of nutrition throughout the Western world" ("Chlorotic Girls," p. 195) and cites a study that in France "animal proteins accounted for only about 25 percent of the total protein intake until after 1880-90." But we know that meat consumption in the United States was at least twice that of European countries. One cannot generalize nutritional studies based on European experience to the United States. Blumberg in general appears unreceptive to vegetarianism (in a footnote she associates being a picky eater, a vegetarian, and the romance of undereating when discussing Byron and Shelley, Fasting Girls, p. 329, n. 60). Her opinions on meat eating demonstrate the ways in which even a careful scholar mutes that which the dominant viewpoint cannot incorporate. 事实上，《禁食女孩》基本上重复了与《绿化女孩》相同的关于肉食的材料，这表明布隆伯格未能以不同的肉食观点探索其他来源。为了确定女孩的观点，人们可能希望忽略医学分析并确定文化背景。布鲁姆伯格对女孩为什么不想吃肉的解释的一个明显问题涉及比较研究。她指出，“十九世纪的最后几十年可能是整个西方世界营养史上的一个重要过渡时期”（“Chlorotic Girls”，第195页），并引用了一项研究，该研究在法国“直到1880-90年之后，动物蛋白仅占蛋白质总摄入量的25%左右。但我们知道，美国的肉类消费量至少是欧洲国家的两倍。人们不能将基于欧洲经验的营养研究推广到美国。总的来说，布隆伯格似乎不接受素食主义（在脚注中，她在讨论拜伦和雪莱时将挑食、素食和饮食不足的浪漫联系在一起，禁食女孩，第 329 页，第 60 页）。她对吃肉的看法表明，即使是一个细心的学者也会对主流观点无法纳入的东西保持沉默。
Fasting Girls, p. 177. 《禁食女孩》，第177页。
Lady Walb. Paget, "Vegetable Diet," Popular Science Monthly 44 (1893), p. 94. 沃尔布夫人。佩吉特，“蔬菜饮食”，《大众科学月刊》第 44 期（1893 年），第 94 页。
Fasting Girls, p. 177. That part of the quotation in brackets is in the 1906 article but was excluded from Fasting Girls. 《禁食女孩》，第177页。括号中的引文部分在1906年的文章中，但被排除在禁食女孩之外。
"The Antagonism Between Sentiment and Physiology in Diet," Current Literature 42 (Feb. 1907), p. 222, responding to an article by Josiah Oldfield in Chamber's Journal. “饮食中情感与生理学之间的拮抗”，《当代文学》第42期（1907年2月），第222页，回应了Josiah Oldfield在《商会杂志》上发表的一篇文章。
As early as 1863, Dr. Edward Smith discusses the aversion of many children to fat on meat and makes recommendations for overcoming the refusal to eat this meat. Thus this aversion was not limited to chlorotic or anorexic girls. See Edward Smith, M.D., Practical Dietary for Families, Schools, and the Labouring Classes (London: Walton and Maberly, 1864), pp. 135-36. 早在1863年，爱德华·史密斯（Edward Smith）博士就讨论了许多儿童对肉类脂肪的厌恶，并提出了克服拒绝吃这种肉的建议。因此，这种厌恶不仅限于绿化或厌食的女孩。见医学博士爱德华·史密斯（Edward Smith， M.D.），《家庭、学校和劳动阶级的实用饮食》（伦敦：沃尔顿和马伯利，1864年），第135-36页。
Denise Riley, "Waiting," in Heron, p. 244. 丹尼斯·莱利（Denise Riley），“等待”，载于《苍鹭》，第244页。
Jessie Bernard, The Female World (New York: The Free Press, 1981), p. 381. 杰西·伯纳德，《女性世界》（纽约：自由出版社，1981年），第381页。
Caroline Walker Bynum, Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women (Berkeley and Los Angeles: University of California Press, 1987), pp. xiv, 298. 卡罗琳·沃克·拜纳姆（Caroline Walker Bynum），《圣宴和圣斋：食物对中世纪妇女的宗教意义》（伯克利和洛杉矶：加利福尼亚大学出版社，1987年），第十四页，第298页。
Brumberg, Fasting Girls, p. 178. Brumberg，《禁食女孩》，第178页。
Inez Haynes Irwin, "The Making of a Militant," in These Modern Women: Autobiographical Essays from the Twenties, ed. Elaine Showalter (Old Westbury, NY: The Feminist Press, 1978), pp. 39, 40. 伊内兹·海恩斯·欧文（Inez Haynes Irwin），“激进分子的形成”，收录于《这些现代女性：二十年代的自传散文》，伊莱恩·肖沃尔特（Elaine Showalter）编辑（纽约州老韦斯特伯里：女权主义出版社，1978年），第39、40页。
Barbara Seaman and Gideon Seaman, M.D., Women and the Crisis in Sex Hormones (New York: Rawson Associates Publishers, Inc., 1977), p. 142. 芭芭拉·西曼（Barbara Seaman）和吉迪恩·西曼（Gideon Seaman）医学博士，《妇女与性激素危机》（纽约：Rawson Associates Publishers，Inc.，1977年），第142页。
Chapter 9 第9章
Epigraphs: Agnes Ryan, note to herself. All quotations of Agnes Ryan are from manuscripts and letters found in the Agnes Ryan Collection, Schlesinger Library, Radcliffe College. Alice Walker, "Am I Blue?" Ms. July 1986, p. 30. Fran Winant, "Eat Rice Have Faith in Women," in Winant, Dyke Jacket: Poems and Songs (New York: Violet Press, 1980). 题词：艾格尼丝·瑞安（Agnes Ryan），给自己的笔记。艾格尼丝·瑞安（Agnes Ryan）的所有引文均来自拉德克利夫学院施莱辛格图书馆艾格尼丝·瑞安（Agnes Ryan）收藏的手稿和信件。爱丽丝·沃克（Alice Walker），“我是蓝色的吗？”，1986年7月，第30页。弗兰·温南特（Fran Winant），“吃米饭对女人有信心”，载于温南特（Winant），戴克夹克：诗歌和歌曲（纽约：紫罗兰出版社，1980年）。
"Astell abstained from meat frequently-certainly more often than her fellow Londoners," according to her biographer Ruth Perry in The Celebrated Mary Astell: An Early English Feminist (Chicago and London: University of Chicago Press, 1986), p. 286. “阿斯特尔经常不吃肉——当然比她的伦敦同胞更频繁，”她的传记作者露丝·佩里（Ruth Perry）在《著名的玛丽·阿斯特尔：一位早期英国女权主义者》（芝加哥和伦敦：芝加哥大学出版社，1986年）中说，第286页。
Sarah Scott, A Description of Millenium Hall (London, 1762; New York and London: Garland Publishing Inc., 1974), p. 20. 莎拉·斯科特（Sarah Scott），《千禧大厅的描述》（伦敦，1762年;纽约和伦敦：加兰出版公司，1974年），第20页。
Isobel Rae, The Strange Story of Dr. James Barry: Army Surgeon, InspectorGeneral of Hospitals, Discovered on death to be a Woman (London: Longmans, Green & Co., 1958), p. 93. 伊莎贝尔·雷（Isobel Rae），《詹姆斯·巴里博士的奇怪故事：陆军外科医生，医院监察长》，死后被发现是一个女人（伦敦：Longmans，Green&Co.，1958年），第93页。
"Her personal needs had never been extravagant and were modest during her declining years. She no longer traveled, spent most of her time in her house, “她的个人需求从来都不是奢侈的，在她衰落的岁月里是适度的。她不再旅行，大部分时间都呆在家里，
her garden or in solitary walks in the woods, and ate her frugal vegetarian meals alone in her room." H. F. Peters, My Sister, My Spouse: A Biography of Lou Andreas-Salome (New York: Norton & Co., 1962), p. 296. 她的花园或独自在树林里散步，独自在她的房间里吃她节俭的素食餐。 H. F. Peters， My Sister， My Spouse： A Biography of Lou Andreas-Salome （New York： Norton & Co.， 1962）， p. 296.
Flora T. Neff, Letter to the Editor, The Vegetarian Magazine 10, no. 12 (April 1907), pp. 16-17. Flora T. Neff，《致编辑的信》，《素食杂志》第 10 期，第 12 期（1907 年 4 月），第 16-17 页。
Brigid Brophy, "Women," Don't Never Forget: Collected Views and Reviews (New York: Holt, Rinehart and Winston, 1966), p. 38. 布里吉德·布罗菲（Brigid Brophy），“女性”，不要忘记：收集的观点和评论（纽约：霍尔特，莱因哈特和温斯顿，1966年），第38页。
Susan B. Anthony and Ida Husted Harper, ed. The History of Woman Suffrage, Vol. 4, 1883-1900 (Indianapolis: The Hollenbeck Press, 1902, New York: Arno Press and the New York Times, 1969), p. 245. Susan B. Anthony 和 Ida Husted Harper，编辑。《妇女选举权史》，第4卷，1883-1900年（印第安纳波利斯：霍伦贝克出版社，1902年，纽约：阿诺出版社和纽约时报，1969年），第245页。
Margaret Mead, Blackberry Winter: My Earlier Years (New York: William Morrow & Co., New York: Touchstone Books, 1972), p. 25. 玛格丽特·米德（Margaret Mead），《黑莓的冬天：我的早年》（纽约：威廉·莫罗公司，纽约：试金石图书公司，1972年），第25页。
Shafts 1, no. 3 (November 19,1892), p. 41. It is worth noting that Annie Besant, whose husband beat her, went on to become an ardent anti-vivisectionist and vegetarian. 《竖井 1》，第 3 期（1892 年 11 月 19 日），第 41 页。值得注意的是，安妮·贝桑特（Annie Besant）的丈夫殴打了她，后来成为了一名狂热的反活体解剖主义者和素食主义者。
Jane Ellen Harrison, Prolegomena to the Study of Greek Relgion (Cambridge University Press, 1903, 1922, New York: Arno Press, 1975), pp. 94, 149. 简·艾伦·哈里森（Jane Ellen Harrison），《希腊宗教研究的序言》（剑桥大学出版社，1903年，1922年，纽约：阿诺出版社，1975年），第94、149页。
See Elizabeth Gould Davis, The First Sex (New York: G. P. Putnam's Sons, 1971, Baltimore, MD: Penguin Books, 1972) and Evelyn Reed, Women's Evolution: from matriarchal clan to patriarchal family (New York: Pathfinder Press, Inc., 1975). 见伊丽莎白·古尔德·戴维斯（Elizabeth Gould Davis），《第一性》（纽约：GP Putnam's Sons，1971年，马里兰州巴尔的摩：企鹅图书，1972年）和伊芙琳·里德（Evelyn Reed），《妇女的进化：从母系氏族到父权制家庭》（纽约：探路者出版社，1975年）。
Interview with Jessie Haver Butler in Sherna Gluck, ed., From Parlor to Prison: Five American Suffragists Talk about Their Lives: An Oral History (New York: Vintage Books, 1976), p. 65. 杰西·哈弗·巴特勒（Jessie Haver Butler）在谢尔娜·格鲁克（Sherna Gluck）编辑的《从客厅到监狱：五位美国女权主义者谈论他们的生活：口述历史》（纽约：Vintage Books，1976年），第65页。
Excerpt from White's letter to Bro. and Sister Lockwood, September 14, 1864 in Ronald L. Numbers, Prophetess of Health: A Study of Ellen G. White (New York: Harper & Row, 1976), p. 203. According to Numbers, White frequented Jackson's institute until she received messages while in trance, which adhered closely to Jackson's principles, and began to invoke a vegetarian diet as divinely ordained for Seventh Day Adventists. 摘自怀特1864年9月14日写给洛克伍德弟兄和洛克伍德姊妹的信，收录于Ronald L. Numbers， Prophetess of Health： A Study of Ellen G. White （New York： Harper & Row， 1976），第203页。根据《民数记》的说法，怀特经常光顾杰克逊的研究所，直到她在恍惚中收到信息，这些信息严格遵守杰克逊的原则，并开始援引为基督复临安息日会教徒规定的素食。
Ishbel Ross, Angel of the Battlefield (New York: Harper & Brothers, 1956), p. 128. 伊什贝尔·罗斯，《战场天使》（纽约：哈珀兄弟出版社，1956年），第128页。
"As late in the fall I had a bad cold and a general feeling of depression, I decided to go to the Dansville Sanatorium.. . . I was there six weeks and tried all the rubbings, pinchings, steamings, the Swedish movements of the arms, hands, legs, feet; dieting, massage, electricity, and soon felt like a new being." Elizabeth Cady Stanton as Revealed in Her Letters, Diary and Reminiscences, vol. 1, ed. Theodore Stanton and Harriot Stanton Blatch (1922, New York: Arno Press Reprint, 1969), p. 322. “深秋时节，我得了重感冒，情绪低落，我决定去丹斯维尔疗养院。我在那里呆了六个星期，尝试了所有的摩擦、捏、蒸，以及手臂、手、腿、脚的瑞典动作;节食、按摩、电，很快就感觉自己像一个新人。伊丽莎白·卡迪·斯坦顿（Elizabeth Cady Stanton）在她的书信、日记和回忆录中揭示，第1卷，西奥多·斯坦顿（Theodore Stanton）和哈里奥特·斯坦顿·布拉奇（Harriot Stanton Blatch）编辑（1922年，纽约：阿诺出版社重印，1969年），第322页。
Gloria Steinem, Outrageous Acts and Everyday Rebellions (New York: Holt, Rinehart and Winston, 1983, reprint New York: New American Library, 1986), p. 163 . 格洛丽亚·斯泰纳姆（Gloria Steinem），《令人发指的行为和日常叛乱》（纽约：霍尔特，莱因哈特和温斯顿，1983年，重印纽约：新美国图书馆，1986年），第163页。
See Doris Stevens, Jailed for Freedom: The Story of the Militant American Suffragist Movement (New York: Boni and Liveright, 1920, reprint New York: Shocken Books, 1976), p. 148. 见多丽丝·史蒂文斯（Doris Stevens），《为自由而入狱：美国激进女权主义运动的故事》（纽约：Boni and Liveright，1920年，重印纽约：Shocken Books，1976年），第148页。
James C. Jackson, How to Treat the Sick without Medicine (Dansville, NY: Austin, Jackson & Co., 1870), p. 235. 詹姆斯·杰克逊（James C. Jackson），《如何在没有药物的情况下治疗病人》（纽约州丹斯维尔：奥斯汀，杰克逊公司，1870年），第235页。
In an interesting twist on this connection, Malcolm Muggeridge suggests that Samuel Butler attacks vegetarianism in Erewhon to compensate for his own homosexuality. Interview with Malcolm Muggeridge in Rynn Berry, Jr., The Vegetarians (Brookline, MA: Autumn Press, 1979), p. 94. 马尔科姆·马格里奇（Malcolm Muggeridge）认为，塞缪尔·巴特勒（Samuel Butler）在《埃雷洪》（Erewhon）抨击素食主义，以弥补自己的同性恋身份。在Rynn Berry， Jr.中对Malcolm Muggeridge的采访， 素食者 （马萨诸塞州布鲁克莱恩：秋季出版社，1979 年），第 94 页。
Blanche Cook, "The Historical Denial of Lesbianism," Radical History Review 20 (1979), p. 63. 布兰奇·库克（Blanche Cook），“对女同性恋的历史否认”，《激进历史评论》第20期（1979年），第63页。
Anna Mary Wells, Miss Marks and Miss Woolley (Boston: Houghton Mifflin Co., 1978), p. 107. Regarding vegetarianism in their relationship see also Susan E. Cayleff, Wash and Be Healed: The Water-Cure Movement and Women's Health (Philadelphia: Temple University Press, 1987), p. 153. 安娜·玛丽·威尔斯（Anna Mary Wells），《马克斯小姐和伍利小姐》（波士顿：霍顿·米夫林公司，1978年），第107页。关于他们关系中的素食主义，另见Susan E. Cayleff， Wash and Be Healed： The Water-Cure Movement and Women's Health （Philadelphia： Temple University Press， 1987）， p. 153。
Mary Alden Hopkins, "Why I Earn My Own Living," in These Modern Women: Autobiographical Essays from the Twenties, ed. Elaine Showalter (Old Westbury: The Feminist Press, 1978), p. 44. 玛丽·奥尔登·霍普金斯（Mary Alden Hopkins），“我为什么自己谋生”，收录于《这些现代女性：二十年代的自传散文》，伊莱恩·肖沃尔特（Elaine Showalter）编辑（老韦斯特伯里：女权主义出版社，1978年），第44页。
Alice Park to Agnes Ryan and Henry Bailey Stevens, Agnes Ryan Collection, May 1, 1922, December 31, 1936, and February 5, 1941. Box 5, file nos. 62, 66. 爱丽丝公园致艾格尼丝·瑞安和亨利·贝利·史蒂文斯，艾格尼丝·瑞安收藏，1922 年 5 月 1 日、1936 年 12 月 31 日和 1941 年 2 月 5 日。方框5，档案编号62、66。
Carol Christ, Diving Deep and Surfacing: Women Writers on Spiritual Quest (Boston: Beacon Press, 1980, 1986). 卡罗尔·克里斯特（Carol Christ），《深入和浮出水面：精神追求的女作家》（波士顿：灯塔出版社，1980年，1986年）。
Curtis Cate, George Sand: A Biography (Boston: Houghton Mifflin Co., 1975), p. 204. 柯蒂斯·凯特（Curtis Cate），乔治·桑（George Sand）：传记（波士顿：霍顿·米夫林公司（Houghton Mifflin Co.），1975年），第204页。
Barbara Cook, "The Awakening," The Animals' Agenda 5, no. 8 (November 1985), pp. 30-31. 芭芭拉·库克（Barbara Cook），“觉醒”，《动物议程》第5期，第8期（1985年11月），第30-31页。
Agnes Ryan, "The Heart to Sing, an Autobiography," unpublished manuscript, Agnes Ryan Collection, p. 309. Further quotations are from pp. 311-16. 艾格尼丝·瑞安（Agnes Ryan），“歌唱的心，自传”，未发表的手稿，艾格尼丝·瑞安（Agnes Ryan）收藏，第309页。进一步的引文来自第311-16页。
"Some Reminiscences of Henry Bailey Stevens," Vegetarian World 4 (1975), p. 6. That Stevens so vividly recalls an experience 58 years after the fact confirms it as a revelatory one for both of them, even if the details conflict. “亨利·贝利·史蒂文斯的一些回忆”，《素食世界》第4期（1975年），第6页。史蒂文斯如此生动地回忆起事发58年后的经历，证实了这对他们俩来说都是一个启示性的经历，即使细节相互冲突。
Marge Piercy, Small Changes (Greenwich, CT: Fawcett Crest Book, 1972), p. 41. 玛吉·皮尔西（Marge Piercy），《小变化》（康涅狄格州格林威治：Fawcett Crest Book，1972 年），第 41 页。
See my discussion of Stevens's The Recovery of Culture in chapter 7. 请看我在第7章中对史蒂文斯的《文化的复兴》的讨论。
Judy Grahn, The Queen of Swords (Boston: Beacon Press, 1987), p. 78. 朱迪·格拉恩（Judy Grahn），《剑皇后》（波士顿：灯塔出版社，1987年），第78页。
Barbara Christian, Black Women Novelists: The Development of a Tradition, 1892-1976 (Westport, CT: Greenwood Press, 1980), p. 207. Alice Walker, Meridian (New York: Harcourt Brace Jovanovich, 1976, New York: Washington Square Press, 1977). David Levering Lewis in When Harlem Was in Vogue refers to Toomer's vegetarianism (New York: Alfred A. Knopf, 1981, New York: Vintage Books, 1982), p. 63. 芭芭拉·克里斯蒂安（Barbara Christian），《黑人女小说家：传统的发展，1892-1976》（康涅狄格州韦斯特波特：格林伍德出版社，1980年），第207页。爱丽丝·沃克（Alice Walker），《子午线》（纽约：哈考特·布雷斯·约万诺维奇，1976年，纽约：华盛顿广场出版社，1977年）。大卫·利弗林·刘易斯（David Levering Lewis）在《当哈莱姆流行时》（When Harlem Was in Vogue）中提到了图默的素食主义（纽约：Alfred A. Knopf，1981年，纽约：Vintage Books，1982年），第63页。
Ann Beattie, Chilly Scenes of Winter (Garden City, NY: Doubleday & Co., 1976). 安·比蒂（Ann Beattie），《冬天的寒冷场景》（纽约州花园城：Doubleday&Co.，1976年）。
Aileen La Tourette, Cry Wof (London: Virago Press, 1986). 艾琳·拉·图雷特（Aileen La Tourette），《哭泣的沃夫》（伦敦：维拉戈出版社，1986年）。
Jeanette Winterson, Oranges are not the Only Fruit (New York: The Atlantic Monthly Press, 1985, 1987). 珍妮特·温特森（Jeanette Winterson），《橙子不是唯一的水果》（纽约：大西洋月刊出版社，1985年，1987年）。
Alice Thomas Ellis, The Birds of the Air (New York: The Viking Press, 1981), pp. . 爱丽丝·托马斯·埃利斯（Alice Thomas Ellis），《空中之鸟》（纽约：维京出版社，1981年），第页。
T. H., "Pythagorean Objections Against Animal Food," London Magazine (November 1825), p. 382. T. H.，“毕达哥拉斯学派对动物性食物的反对意见”，《伦敦杂志》（1825 年 11 月），第 382 页。
Cited in Dorothy Sterling, Black Foremothers: Three Lives (Old Westbury, NY: The Feminist Press, New York: McGraw-Hill Book Company, 1979), p. 151. Consider Alice Walker's description of a similar insight: "One day, I was walking across the road with my daughter and my companion. It was raining and we were trying to get home. I looked down and there was this chicken with her little babies. They were trying to get home too. It was one of those times feminists refer to as a 'click.' Well, this was one of those human animal-tononhuman animal clicks, where it just seemed so clear to me how one we are. I was a mother. She was a mother." Ellen Bring, "Moving towards Coexistence: An Interview with Alice Walker," Animals' Agenda 8, no. 3 (April 1988), pp. 8-9. 引自多萝西·斯特林（Dorothy Sterling），《黑人祖先：三种生活》（纽约州老韦斯特伯里：女权主义出版社，纽约：麦格劳-希尔图书公司，1979年），第151页。想想爱丽丝·沃克（Alice Walker）对类似见解的描述：“有一天，我和我的女儿和我的同伴一起走过马路。当时正在下雨，我们正试图回家。我往下看，有一只鸡和她的小宝宝。他们也想回家。这是女权主义者称之为“点击”的时代之一。嗯，这是人类动物与人类动物的咔嗒声之一，在我看来，我们是如此清晰。我是一个母亲。她是一位母亲。Ellen Bring，“迈向共存：爱丽丝·沃克访谈”，《动物议程》第8期，第3期（1988年4月），第8-9页。
Beth Brant, (Degonwadonti) Mohawk Trail (Ithaca, NY: Firebrand Books, 1985), p. 27. They did eat the chickenmeat when the chickens died of natural causes. 贝丝·布兰特（Beth Brant），（Degonwadonti）莫霍克小径（纽约州伊萨卡：Firebrand Books，1985年），第27页。当鸡因自然原因死亡时，他们确实吃了鸡肉。
Flannery O'Connor, "The King of the Birds," in Mystery and Manners: Occasional Prose, ed. Sally and Robert Fitzgerald (New York: Farrar, Straus & Giroux, 1957, 1970), p. 20. 弗兰纳里·奥康纳（Flannery O'Connor），“百鸟之王”，收录于《神秘与礼仪：偶尔的散文》（Mystery and Manners： Occasional Prose），编辑。莎莉和罗伯特·菲茨杰拉德（纽约：Farrar，Straus和Giroux，1957年，1970年），第20页。
Colette, Break of Day (New York: Farrar, Strauss and Giroux, Inc., 1961, New York: Ballantine Books, 1983), pp. 28-29. A similar experience accounts for Cloris Leachman's vegetarianism. In an interview she was asked, “I've read that you had a revelation while you were rinsing a chicken under the faucet: it suddenly occurred to you that what you were doing wasn't very different from bathing a baby." Leachman replied, "I had a new born baby, and it was exactly the same experience, yes." Interview with Cloris Leachman in Rynn Berry, Jr., The Vegetarians, p. 17. 科莱特，《破晓》（纽约：Farrar、Strauss 和 Giroux， Inc.，1961 年，纽约：Ballantine Books，1983 年），第 28-29 页。类似的经历解释了克洛里斯·利奇曼（Cloris Leachman）的素食主义。在一次采访中，她被问到：“我读到你在水龙头下冲洗一只鸡时得到了一个启示：你突然想到，你正在做的事情与给婴儿洗澡没有太大区别。利奇曼回答说：“我有一个刚出生的孩子，这是完全相同的经历，是的。对 Cloris Leachman 的采访，载于 Rynn Berry， Jr.， The Vegetarians，第 17 页。
Margaret Atwood, Cat's Eye (New York: Doubleday, 1989), pp. 138-39. 玛格丽特·阿特伍德，《猫眼》（纽约：Doubleday，1989 年），第 138-39 页。
Alice Ellis, Unexplained Laughter (London: Duckworth, 1985), p. 76. 爱丽丝·埃利斯（Alice Ellis），《无法解释的笑声》（伦敦：达克沃斯出版社，1985年），第76页。
Anne Tyler, The Clock Winder (New York: Alfred Knopf, 1972), p. 35. 安妮·泰勒（Anne Tyler），《时钟缠绕机》（纽约：Alfred Knopf，1972年），第35页。
Anne Tyler, The Accidental Tourist (1985, New York: Berkley Books, 1986); If Morning Ever Comes (1964, New York: Berkley Books, 1986); The Tin Can Tree (1965, New York: Berkley Books, 1986). 安妮·泰勒（Anne Tyler），《意外的游客》（1985年，纽约：伯克利图书公司，1986年）;如果早晨来临（1964 年，纽约：伯克利图书，1986 年）;锡罐树（1965 年，纽约：伯克利图书，1986 年）。
Sandra Lee Bartky, "Toward a Phenomenology of Feminist Consciousness," in Feminism and Philosophy, ed. by Mary Vetterling-Braggin, Frederick A. 桑德拉·李·巴特基（Sandra Lee Bartky），“迈向女权主义意识的现象学”，载于《女权主义与哲学》，由玛丽·维特林·布拉格（Mary Vetterling-Braggin）编辑，弗雷德里克·
Elliston, and Jane English, (Totowa, New Jersey: Littlefield, Adams & Co.), pp. 22, 26 . Elliston和Jane English，（新泽西州托托瓦：Littlefield，Adams&Co.），第22,26页。
Referred to in the introduction to Alexis DeVeaux, "The Riddles of Egypt Brownstone," in Midnight Birds: Stories of Contemporary Black Women Writers, ed. Mary Helen Washington (Garden City, NY: Anchor Books, 1980), p. 16. 在亚历克西斯·德沃（Alexis DeVeaux）的引言中提到，“埃及布朗斯通之谜”，载于《午夜鸟：当代黑人女作家的故事》，玛丽·海伦·华盛顿（Mary Helen Washington）编辑（纽约州花园城：Anchor Books，1980年），第16页。
Margaret Atwood, Surfacing (New York: Simon and Schuster, New York: Popular Library, 1972), p. 165. 玛格丽特·阿特伍德，《浮出水面》（纽约：西蒙和舒斯特，纽约：大众图书馆，1972 年），第 165 页。
Epilogue 结语
Epigraph: Erik H. Erikson, Gandhi's Truth: On the Origins of Militant Nonviolence (New York: W. W. Norton & Co. Inc., 1969), p. 142. (Sexist language has been changed.) 题词：埃里克·埃里克森（Erik H. Erikson），《甘地的真相：论激进非暴力的起源》（纽约：WW Norton&Co. Inc.，1969年），第142页。（性别歧视语言已更改。
See for instance Joseph Campbell's use of Geza Roheim's statement that "whatever is killed becomes father" to explain "the rites of the paleolithic hunters in connection with the killing and eating of their totem beasts." Joseph Campbell, The Masks of God: Volume I Primitive Mythology (New York: The Viking Press, 1959, New York: Penguin Books, 1978), pp. 77, 129. 例如，约瑟夫·坎贝尔（Joseph Campbell）使用盖萨·罗海姆（Geza Roheim）的说法，即“杀死的任何东西都会成为父亲”，以解释“旧石器时代猎人与杀死和食用图腾兽有关的仪式”。约瑟夫·坎贝尔，《上帝的面具：第一卷原始神话》（纽约：维京出版社，1959年，纽约：企鹅出版社，1978年），第77、129页。
This is a paraphrase of a question posed by Rynn Berry, Jr., in his book The Vegetarians (Brookline, MA: Autumn Press, 1979), p. 83. 这是 Rynn Berry， Jr. 在他的《素食者》（马萨诸塞州布鲁克莱恩：秋季出版社，1979 年）一书中提出的一个问题的转述，第 83 页。
Kate Millet, Sexual Politics (Garden City, NY: Doubleday & Co., 1979 pp. 25, 23 . 凯特·米勒（Kate Millet），《性政治》（纽约州花园城：Doubleday&Co.，1979年，第25,23页。
Virginia Woolf, Jacob's Room (Hogarth Press, 1922, Harmondsworth, England: Penguin Books, 1971), p. 9 . 弗吉尼亚·伍尔夫，《雅各布的房间》（霍加斯出版社，1922 年，英国哈蒙兹沃思：企鹅出版社，1971 年），第 9 页。
Campbell, The Masks of God, pp. 129, 137. Sexist language has been changed. 坎贝尔，《上帝的面具》，第129、137页。性别歧视的语言已更改。
Virginia de Araújo, "The Friend . ." Sinister Wisdom no. 20 (1982), p. 17. 弗吉尼亚·德·阿劳霍（Virginia de Araújo），“朋友......”《险恶的智慧》第20期（1982年），第17页。
Maxine Hong Kingston, The Woman Warrior: Memoirs of a Girlhood among Ghosts (New York: Alfred A. Knopf, 1977), p. 34. Maxine Hong Kingston， The Woman Warrior： Memoirs of a Girlhood among Ghosts （New York： Alfred A. Knopf， 1977），第34页。
Afterword 后记
Daniel Duane, "The Steaks Were High: A big ol' rib eye bridges the gap between a father and son," AARP Magazine (January-February 2011), p. 65. 丹尼尔·杜安（Daniel Duane），“牛排很高：大肋骨眼弥合了父子之间的差距”，美国退休人员协会杂志（2011年1月至2月），第65页。
A. E. Hotchner, "Steak Shows Its Muscle," Vanity Fair (May 2013). Available at http://www.vanityfair.com/culture/2013/05/aa-gill-bull-blood-steak (accessed January 31, 2015). A. E. Hotchner，“牛排展示肌肉”，《名利场》（2013 年 5 月）。可在 http://www.vanityfair.com/culture/2013/05/aa-gill-bull-blood-steak 上查阅（2015年1月31日访问）。
Hotchner, "Steak Shows Its Muscle." 霍奇纳，“牛排展示了它的肌肉。
Hotchner, "Steak Shows Its Muscle." 霍奇纳，“牛排展示了它的肌肉。
Notes 笔记
Frank Bruni, "Where Only the Salad Is Properly Dressed," New York Times (February 28, 2007). Available at http://www.nytimes.com/2007/02/28/dining/ reviews/28rest.html?pagewanted=all (accessed January 31, 2015). 弗兰克·布鲁尼（Frank Bruni），“只有沙拉才能正确调味”，《纽约时报》（2007年2月28日）。可在 http://www.nytimes.com/2007/02/28/dining/ reviews/28rest.html？pagewanted=all（2015 年 1 月 31 日访问）。
Bruni, "Where Only the Salad is Properly Dressed." 布鲁尼，“只有沙拉是合适的。
Bruni, "Where Only the Salad is Properly Dressed." 布鲁尼，“只有沙拉是合适的。
Bruni, "Where Only the Salad is Properly Dressed." 布鲁尼，“只有沙拉是合适的。
Bruni, "Where Only the Salad is Properly Dressed." 布鲁尼，“只有沙拉是合适的。
Paul Levy, "A Bit of Skirt," Review of The River Cottage Meat Book, Times Literary Supplement (December 24 and 31, 2004), p. 11. 保罗·利维（Paul Levy），“一点裙子”，《河边小屋肉书》书评，《泰晤士报文学副刊》（2004年12月24日和31日），第11页。
Quoted in Michael Harris, Colored Pictures: Race and Representation (Chapel Hill and London: The University of North Carolina Press, 2003), p. 134. 引自迈克尔·哈里斯（Michael Harris），《彩色图片：种族和代表性》（教堂山和伦敦：北卡罗来纳大学出版社，2003年），第134页。
Harris, Colored Pictures, p. 126. 哈里斯，《彩色图片》，第126页。
I discuss examples from the media of the sexual politics of meat in "Consumer Vision: Speciesism, Misogyny, and Media," in Critical Animal and Media Studies, ed. N. Almiron, M. Cole, and C. P. Freeman (New York: Routledge, 2015). 我在《批判性动物与媒体研究》（Critical Animal and Media Studies）一书中讨论了媒体中肉类性政治的例子，收录于《批判动物与媒体研究》（Critical Animal and Media Studies），N. Almiron、M. Cole和C. P. Freeman（纽约：劳特利奇出版社，2015年）。
Advertising Standards Bureau Case Report, Case Number 0416/13. Date of determination, November 12, 2013. Available at http://ms.standards.com. au_cases_0416-13.pdf (accessed January 31, 2015). 广告标准局案件报告，案件编号0416/13。确定日期，2013 年 11 月 12 日。可在 http://ms.standards.com 购买。au_cases_0416-13.pdf（2015年1月31日访问）。
Victor Fiorillo, "Lots of Dead Pigs in Photos for Tap Room Fine Swine Pig Dinner," Philadelphia Magazine (January 16, 2014). Available at http://www. phillymag.com/foobooz/2014/01/16/dead-pigs-tap-room-fine-swine-pigdinner/#EPw8Z7sFr2OrwbY0.99 (accessed January 31, 2015). 维克多·菲奥里洛（Victor Fiorillo），“自来水房精美猪肉晚餐照片中的大量死猪”，费城杂志（2014年1月16日）。http://www 有售。phillymag.com/foobooz/2014/01/16/dead-pigs-tap-room-fine-swine-pigdinner/#EPw8Z7sFr2OrwbY0.99（2015年1月31日访问）。
See Willard Van Orman Quine, Word and Object (Cambridge: MIT Press, 1960), p. 99 . 参见Willard Van Orman Quine， Word and Object （Cambridge： MIT Press， 1960）， p. 99 。
See Carol J. Adams, "The War on Compassion," in The Feminist Care Tradition in Animal Ethics, ed. Josephine Donovan and Carol J. Adams (New York: Columbia, 2007), pp. 21-36. 参见Carol J. Adams，“The War on Compassion”，in The Feminist Care Tradition in Animal Ethics， ed. Josephine Donovan and Carol J. Adams （New York： Columbia， 2007）， pp. 21-36.
See Karen Robinson-Jacobs, "Hooters Alum to Help Augment Twin Peaks," Dallas Morning News (August 23, 2011), p. D1. 参见 Karen Robinson-Jacobs，“Hooters Alum to Help Augment Twin Peaks”，《达拉斯晨报》（2011 年 8 月 23 日），第 D1 页。
Email to author, February 12, 2015. 2015 年 2 月 12 日给作者的电子邮件。
Barbara Noske, Beyond Boundaries: Humans and Animals (Montreal/New York/London: Black Rose Books, 1997), p. 17. 芭芭拉·诺斯克（Barbara Noske），《超越边界：人类与动物》（蒙特利尔/纽约/伦敦：黑玫瑰出版社，1997年），第17页。
Nell Painter, The History of White People (New York: W. W. Norton, 2010), pp. 43-58. 内尔·佩因特（Nell Painter），《白人的历史》（纽约：WW Norton，2010年），第43-58页。
Ted Genoways, The Chain: Farm, Factory, and the Fate of Our Food (New York: HarperCollins, 2014), p. 124. 泰德·吉诺韦斯（Ted Genoways），《链条：农场，工厂和我们食物的命运》（纽约：哈珀柯林斯出版社，2014年），第124页。
Genoways, The Chain, p. 99. Genoways，《锁链》，第 99 页。
Genoways, The Chain, pp. 120-21. Genoways，《锁链》，第 120-21 页。
See Will Potter, Green is the New Red: An Insider's Account of a Social Movement Under Siege (San Francisco: City Lights Books, 2011). 参见威尔·波特（Will Potter），《绿色是新的红色：围困下的社会运动的内幕人士》（旧金山：城市之光图书，2011年）。
Stuart Elliott, "Ads Promote Butcher Shop's 'Sultry Poultry,'" New York Times (September 16, 2011). 斯图尔特·埃利奥特（Stuart Elliott），“广告宣传肉店的'闷热家禽'”，《纽约时报》（2011年9月16日）。
Grace Elizabeth Hale, Making Whiteness: The Culture of Segregation in the South: 1890-1940 (New York: Vintage Books, 1998). 格蕾丝·伊丽莎白·黑尔（Grace Elizabeth Hale），《制造白人：南方的种族隔离文化：1890-1940》（纽约：Vintage Books，1998年）。
Carol J. Adams, "Why a Pig? A Reclining Nude Reveals the Intersections of Race, Sex, Slavery, and Species," in Ecofeminism: Feminist Intersections with Other Animals and the Earth, ed. Carol J. Adams and Lori Gruen (New York and London: Bloomsbury, 2014). 卡罗尔·亚当斯（Carol J. Adams），“为什么是猪？斜倚的裸体揭示了种族、性别、奴隶制和物种的交叉点，“在生态女性主义：女权主义与其他动物和地球的交叉点中，卡罗尔·亚当斯（Carol J. Adams）和洛里·格鲁恩（Lori Gruen）编辑（纽约和伦敦：布鲁姆斯伯里，2014年）。
Cary Wolfe, Animal Rites: American Culture, the Discourse of Species, and Posthumanist Theory (Chicago and London: University of Chicago Press, 2003), p. 101. 加里·沃尔夫（Cary Wolfe），《动物仪式：美国文化，物种话语和后人类主义理论》（芝加哥和伦敦：芝加哥大学出版社，2003年），第101页。
See Adams, "The War on Compassion." 见亚当斯，“对同情的战争”。
Kay Mills, This Little Light of Mine: The Life of Fannie Lou Hamer (New York: Plume Books, 1993), p. 14. 凯·米尔斯（Kay Mills），《我的这点光：房利美·卢·哈默（Fannie Lou Hamer）的生平》（纽约：Plume Books，1993年），第14页。
Grid and analysis drawn from Carol J. Adams, "Why Feminist-Vegan Now?" Feminism & Psychology: Special Issue: Feminism, Psychology and Nonhuman Animals, ed. Annie Potts, 20 (2010), pp. 302-17. 网格和分析来自卡罗尔·亚当斯（Carol J. Adams），“为什么现在是女权主义者-素食主义者？《女权主义与心理学：特刊：女权主义、心理学和非人类动物》，Annie Potts编，20（2010），第302-17页。
This bibliography lists a few references that had a formative influence on my writing of the first edition of The Sexual Politics of Meat. Some of these references do not appear in the text; conversely, some references that can be found in the endnotes do not appear here. My use of specific material written by Agnes Ryan, feminist-vegetarian foremother, is detailed in the endnotes. Her writings-letters, novels, poems, "The Cancer Bogy" and notes for the Vegetarian Pocket Monthly-are in the Agnes Ryan Collection, Arthur and Elizabeth Schlesinger Library on the History of Women in America, Radcliffe College, Cambridge. To highlight writings that have appeared subsequent to the publication of the first edition, I have created a Twenty-Fifth Anniversary Bibliography (see pages 265-69). 这本参考书目列出了一些对我撰写《肉的性政治》第一版有形成性影响的参考文献。其中一些参考资料没有出现在正文中;相反，在尾注中可以找到的一些参考文献不会出现在这里。我对女权主义素食主义先驱艾格尼丝·瑞安（Agnes Ryan）所写的具体材料的使用在尾注中有详细说明。她的著作——信件、小说、诗歌、“癌症博吉”和《素食袖珍月刊》的笔记——都在剑桥拉德克利夫学院亚瑟和伊丽莎白·施莱辛格美国女性历史图书馆的艾格尼丝·瑞安收藏中。为了突出第一版出版后出现的著作，我创建了一个二十五周年参考书目（见第 265-69 页）。
Vegetarian Writings 素食著作
Akers, Keith. A Vegetarian Sourcebook: The Nutrition, Ecology and Ethics of a Natural Foods Diet. New York: G. P. Putnam's Sons, 1983. 阿克斯，基思。素食资料书：天然食品饮食的营养、生态和伦理。纽约：GP Putnam's Sons，1983 年。
Axon, William E. A. Shelley's Vegetarianism. Read at a Meeting of the Shelley Society, November 12, 1891. Reprint. New York: Haskell House Publishers Ltd., 1971. Axon，William EA Shelley的素食主义。1891 年 11 月 12 日，在雪莱协会的一次会议上阅读。重印。纽约：Haskell House Publishers Ltd.，1971 年。
Barkas, Janet. The Vegetable Passion: A History of the Vegetarian State of Mind. New York: Charles Scribner's Sons, 1975. 巴卡斯，珍妮特。蔬菜激情：素食心态的历史。纽约：查尔斯·斯克里布纳的儿子，1975 年。
Berry, Rynn, Jr. The Vegetarians. Brookline, Mass.: Autumn Press, 1979. Berry， Rynn， Jr. 素食者。马萨诸塞州布鲁克莱恩：秋季出版社，1979 年。
Bloodroot Collective. The Political Palate: A Feminist Vegetarian Cookbook. Bridgeport, Connecticut: Sanguinaria Publishing, 1980. 血根集体。政治味觉：女权主义素食食谱。康涅狄格州布里奇波特：Sanguinaria Publishing，1980 年。
-. The Second Seasonal Political Palate: A Feminist Vegetarian Cookbook. Bridgeport, Connecticut: Sanguinaria Publishing, 1984. -.第二季政治味觉：女权主义素食食谱。康涅狄格州布里奇波特：Sanguinaria Publishing，1984 年。
Braunstein, Mark Matthew. Radical Vegetarianism: A Dialectic of Diet and Ethics. Los Angeles: Panjandrum Books, 1981. 布劳恩斯坦，马克马修。激进素食主义：饮食与伦理的辩证法。洛杉矶：Panjandrum Books，1981 年。
Burgess, Mary Keyes. Soul to Soul: A Soul Food Vegetarian Cookbook. Santa Barbara: Woodbridge Publishing Company, 1976. 伯吉斯，玛丽凯斯。Soul to Soul：一本灵魂食物素食食谱。圣巴巴拉：伍德布里奇出版公司，1976 年。
Davis, Max. The Case for the Vegetarian Conscientious Objector with a Foreword by Scott Nearing. Brooklyn, New York: Tolstoy Peace Group, 1944. 戴维斯，马克斯。素食良心拒服兵役者的案例，斯科特·尼林（Scott Nearing）撰写前言。纽约布鲁克林：托尔斯泰和平组织，1944 年。
Dombrowski, Daniel A. The Philosophy of Vegetarianism. Amherst: The University of Massachusetts Press, 1984. 东布罗夫斯基，丹尼尔·素食主义哲学。阿默斯特：马萨诸塞大学出版社，1984 年。
Dyer, Judith. Vegetarianism: An Annotated Bibliography. Metuchen, New Jersey and London: Scarecrow Press, 1982. 戴尔，朱迪思。素食主义：带注释的参考书目。Metuchen，新泽西州和伦敦：稻草人出版社，1982 年。
Select Bibliography 选择参考书目
Easterbrook, L. F. "Alcohol and Meat." Nineteenth Century and After. 95 (February 1924), pp. 306-14. 伊斯特布鲁克，L.F.“酒精和肉类。十九世纪及以后。第 95 卷（1924 年 2 月），第 306-14 页。
Giehl, Dudley. Vegetarianism: A Way of Life. New York: Harper & Row, 1979. 吉尔，达德利。素食主义：一种生活方式。纽约：Harper&Row，1979年。
Gregory, Dick. Dick Gregory's Natural Diet for Folks Who Eat: Cookin' with Mother Nature. Edited by James R. McGraw. New York: Harper & Row, 1973. 格雷戈里，迪克。迪克·格雷戈里 （Dick Gregory） 为吃饭的人准备的自然饮食：与大自然一起烹饪。由James R. McGraw编辑。纽约：Harper&Row，1973年。
T. H. "Pythagorean Objections against Animal Food." London Magazine. (November 1825), pp. 380-83. T. H. “毕达哥拉斯学派对动物性食物的反对意见。”伦敦杂志。（1825 年 11 月），第 380-83 页。
Kingsford, Anna. The Perfect Way in Diet: A Treatise Advocating a Return to the Natural and Ancient Food of Our Race. London: Kegan Paul, 1892. 金斯福德，安娜。完美的饮食方式：一篇倡导回归我们种族的天然和古老食物的论文。伦敦：Kegan Paul，1892 年。
Lappé Frances Moore. Diet for a Small Planet: Tenth Anniversary Edition. New York: Ballantine Books, 1982. 拉佩·弗朗西斯·摩尔。小星球的饮食：十周年纪念版。纽约：Ballantine Books，1982 年。
Newton, John Frank. The Return to Nature; or, A Defence of the Vegetable Regimen. London, 1811. 牛顿，约翰·弗兰克。回归自然;或者，蔬菜养生法的辩护。伦敦，1811 年。
Oldfield, Josiah. "The Dangers of Meat Eating." Westminster Review. 166, no. 2 (August 1906), pp. 195-200. 奥德菲尔德，约西亚。“吃肉的危害。”威斯敏斯特评论。第 166 卷，第 2 期（1906 年 8 月），第 195-200 页。
Oswald, John. The Cry of Nature; or, An Appeal to Mercy and to Justice, on Behalf of the Persecuted Animals. London, 1791. 奥斯瓦尔德，约翰。大自然的呐喊;或者，代表受迫害的动物呼吁怜悯和正义。伦敦，1791 年。
Paget, Lady Walb. "Vegetable Diet." Popular Science Monthly. 44 (1893), pp. 94-102. 佩吉特，沃尔布夫人。“蔬菜饮食。”大众科学月刊。第 44 卷（1893 年），第 94-102 页。
Phillips, Sir Richard. Golden Rules of Social Philosophy; or, a New System of Practical Ethics. London, 1826. 菲利普斯，理查德爵士。社会哲学的黄金法则;或者，一种新的实践伦理体系。伦敦，1826 年。
Ritson, Joseph. An Essay on Abstinence from Animal Food as a Moral Duty. London: Phillips, 1802. 里森，约瑟夫。一篇关于禁食动物性食物作为道德义务的文章。伦敦：菲利普斯，1802 年。
Robbins, John. Diet for a New America. Walpole, New Hampshire: Stillpoint Publishing, 1987. 罗宾斯，约翰。新美国的饮食。新罕布什尔州沃波尔：Stillpoint Publishing，1987 年。
Rudd, G. L. Why Kill for Food? 1956. Madras, India: The Indian Vegetarian Congress, 1973. 陆克文，G.L.为什么要杀人吃饭？1956. 印度马德拉斯：印度素食大会，1973 年。
Salt, Henry S. The Creed of Kinship. New York: E. P. Dutton and Co., 1935. 盐，亨利 S.亲属关系的信条。纽约：EP Dutton and Co.，1935 年。
-. The Humanities of Diet: Some Reasonings and Rhymings. Manchester: The Vegetarian Society, 1914. -.饮食的人文科学：一些推理和押韵。曼彻斯特：素食协会，1914 年。
-. The Logic of Vegetarianism. London: Ideal Publishing, 1899. -.素食主义的逻辑。伦敦：理想出版社，1899 年。
Sharpe, M. R. L. [later Freshel]. The Golden Rule Cookbook: Six Hundred Recipes for Meatless Dishes. Cambridge, Mass.: The University Press, 1908. 夏普，M. R. L. [后来的 Freshel]。黄金法则食谱：六百种无肉菜肴食谱。马萨诸塞州剑桥：大学出版社，1908 年。
Shelley, Percy. A Vindication of Natural Diet and On the Vegetable System of Diet. In The Complete Works of Percy Bysshe Shelley, Volume VI, Prose. Edited by Roger Ingpen and Walter E. Peck. New York: Gordian Press, 1965. 雪莱，珀西。对自然饮食和蔬菜饮食系统的辩护。在《珀西·比西·雪莱全集》第六卷散文中。由 Roger Ingpen 和 Walter E. Peck 编辑。纽约：戈尔迪安出版社，1965 年。
Stevens, Henry Bailey. The Recovery of Culture. New York: Harper & Row, 1949. 史蒂文斯，亨利贝利。文化的恢复。纽约：Harper&Row，1949年。
Stockham, Alice. Tokology: A Book for Every Woman. New York: Fenno and Co., 1911. 斯托克姆，爱丽丝。Tokology：每个女人的书。纽约：Fenno and Co.，1911 年。
Sussman, Vic. The Vegetarian Alternative: A Guide to a Healthful and Humane Diet. Emmaus, Pennsylvania: Rodale Press, 1978. 萨斯曼，维多利亚州。素食替代品：健康和人道饮食指南。宾夕法尼亚州以马忤斯：罗代尔出版社，1978 年。
Tryon, Thomas. The way to health, long life and happiness. London, 1683. 特赖恩，托马斯。健康、长寿和幸福之道。伦敦，1683 年。
Williams, Howard, ed. The Ethics of Diet: a Catena of Authorities Deprecatory of the Practice of Flesh-Eating. London: Pitman and Heywood, 1883. 威廉姆斯，霍华德，编辑。饮食伦理：贬低吃肉做法的权威的卡帝娜。伦敦：皮特曼和海伍德，1883 年。
Wynne-Tyson, Esmé, ed. Porphyry on Abstinence from Animal Food. Translated by Thomas Taylor. Centaur Press, Barnes & Noble, 1965. Wynne-Tyson，Esmé，编辑。斑岩对动物性食物的禁欲。由托马斯·泰勒（Thomas Taylor）翻译。半人马出版社，Barnes & Noble，1965 年。
Animal Concerns and Animal Defense 动物问题和动物保护
Amory, Cleveland. Man Kind? Our Incredible War on Wildlife. New York: Harper & Row, 1974. 阿默里，克利夫兰。人善良？我们对野生动物的不可思议的战争。纽约：Harper&Row，1974年。
Brophy, Brigid. "The Rights of Animals" in Brophy, Don't Never Forget: Collected Views and Reviews. New York: Holt, Rinehart and Winston, 1966, pp. 15-21. 布罗菲，布里吉德。布罗菲的“动物权利”，不要忘记：收集的观点和评论。纽约：霍尔特、莱因哈特和温斯顿，1966 年，第 15-21 页。
Collard, Andrée with Joyce Contrucci. Rape of the Wild: Man's Violence against Animals and the Earth. London: The Women's Press, 1988. 羽衣甘蓝，安德烈与乔伊斯·孔特鲁奇。野性强奸：人类对动物和地球的暴力。伦敦：妇女出版社，1988 年。
Dombrowski, Daniel A. Hartshorne and the Metaphysics of Animal Rights. Albany: State University of New York Press, 1988. Dombrowski、Daniel A. Hartshorne 和动物权利的形而上学。奥尔巴尼：纽约州立大学出版社，1988 年。
Evans, E. P. The Criminal Prosecution and Capital Punishment of Animals. London: William Heinemann. New York: E. P. Dutton and Co., 1906. 埃文斯，EP对动物的刑事起诉和死刑。伦敦：威廉·海涅曼。纽约：EP Dutton and Co.，1906 年。
Godlovitch, Stanley, Roslind Godlovitch, and John Harris, eds. Animals, Men and Morals: An Enquiry into the Maltreatment of Non-Humans. New York: Taplinger, 1972. 戈德洛维奇、斯坦利、罗斯林德·戈德洛维奇和约翰·哈里斯编辑的《动物、人和道德：对非人类虐待的调查》。纽约：塔普林格，1972 年。
Linzey, Andrew. Christianity and the Rights of Animals. New York: Crossroad, 1987. Mason, Jim and Peter Singer. Animal Factories. New York: Crown Publishers, Inc., 1980 . 林泽，安德鲁。基督教与动物权利。纽约：十字路口，1987 年。梅森、吉姆和彼得·辛格。动物工厂。纽约：Crown Publishers， Inc.，1980 年。
Midgley, Mar. Animals and Why They Matter. Athens: University of Georgia Press, 1983 . Midgley， Mar. 动物及其重要性。雅典：佐治亚大学出版社，1983 年。
Regan, Tom. The Case for Animal Rights. Berkeley, Los Angeles: University of California Press, 1983. 里根，汤姆。动物权利的案例。伯克利，洛杉矶：加州大学出版社，1983 年。
Regan, Tom and Peter Singer. Animal Rights and Human Obligations. Englewood Cliffs, New Jersey: Prentice-Hall, Inc., 1976. 里根、汤姆和彼得·辛格。动物权利和人类义务。新泽西州恩格尔伍德悬崖：Prentice-Hall， Inc.，1976 年。
Salt, Henry. Animals' Rights Considered in Relation to Social Progress. 1892. Reprint. Clarks Summit, Pennsylvania: Society for Animal Rights, Inc., 1980. 盐，亨利。动物权利与社会进步的关系。1892年重印。宾夕法尼亚州克拉克峰会：动物权利协会，1980 年。
-. "Sport as a Training for War." In Killing for Sport: Essays by Various Writers. Edited by Henry Salt. London: G. Bell and Sons, Ltd. for the Humanitarian League, 1914. -.“体育是战争的训练。”在为体育而杀戮：多位作家的散文中。由亨利·索尔特（Henry Salt）编辑。伦敦：G. Bell and Sons， Ltd. for the Humanitarian League，1914 年。
Serpell, James. In the Company of Animals: A Study of Human-Animal Relationships. New York: Basil Blackwell, 1986. 塞尔佩尔，詹姆斯。在动物的陪伴下：人与动物关系的研究。纽约：Basil Blackwell，1986 年。
Singer, Peter. Animal Liberation: A New Ethics for Our Treatment of Animals. New York: A New York Review Book, 1975. 歌手，彼得。动物解放：我们对待动物的新伦理。纽约：纽约评论书，1975 年。
Spiegel, Marjorie. The Dreaded Comparison: Human and Animal Slavery. Philadelphia: New Society Publishers, 1988. 斯皮格尔，玛乔丽。可怕的比较：人类和动物的奴隶制。费城：新社会出版社，1988 年。
[Taylor, Thomas.] A Vindication of the Rights of Brutes. London: Jeffery, 1792. Walker, Alice. "Am I Blue?" Ms., July 1986. [泰勒，托马斯。为野蛮人的权利辩护。伦敦：杰弗里，1792 年。沃克，爱丽丝。“我是蓝色的吗？”女士，1986年7月。
Feminist Writings 女权主义著作
Allen, Paula Gunn. The Sacred Hoop: Recovering the Feminine in American Indian Tradition. Boston: Beacon Press, 1986. 艾伦，宝拉·冈恩。神圣的箍：恢复美洲印第安人传统中的女性气质。波士顿：灯塔出版社，1986 年。
Benney, Norma. "All of One Flesh: The Rights of Animals." In Reclaim the Earth: Women speak out for Life on Earth. Edited by Léonie Caldecott and Stephanie Leland. London: The Women's Press, 1983. 本尼，诺玛。“一体之物：动物的权利。”在《夺回地球：女性为地球上的生命大声疾呼》中。由 Léonie Caldecott 和 Stephanie Leland 编辑。伦敦：妇女出版社，1983 年。
Bernard, Jessie. The Female World. New York: The Free Press, 1981. 伯纳德，杰西。女性世界。纽约：自由出版社，1981 年。
Cannon, Katie G. Black Womanist Ethics. Atlanta: Scholars Press, 1988. Cannon，Katie G. 黑人女性主义伦理学。亚特兰大：学者出版社，1988 年。
Corea, Gena. The Hidden Malpractice: How American Medicine Mistreats Women. New York: William Morrow and Co., 1977, Jove-Harcourt Brace Jovanovich, 1978. 科里亚，吉娜。隐藏的医疗事故：美国医学如何虐待女性。纽约：William Morrow and Co.，1977 年，Jove-Harcourt Brace Jovanovich，1978 年。
-. The Mother Machine: Reproductive Technologies from Artificial Insemination to Artificial Wombs. New York: Harper & Row, 1985. -.母机：从人工授精到人工子宫的生殖技术。纽约：Harper&Row，1985年。
Daly, Mary. Beyond God the Father: Toward a Philosophy of Women's Liberation. Boston: Beacon Press, 1973 戴利，玛丽。超越父神：迈向妇女解放的哲学。波士顿：灯塔出版社，1973 年
-. Gyn/Ecology: The Metaethics of Radical Feminism. Boston: Beacon Press, 1978. -.妇科/生态学：激进女权主义的元伦理学。波士顿：灯塔出版社，1978 年。
-. In cahoots with Jane Caputi. Webster's First New Intergalactic Wickedary of the English Language. Boston: Beacon Press, 1987. -.与简·卡普蒂（Jane Caputi）勾结在一起。韦伯斯特的第一部新的英语星际恶魔。波士顿：灯塔出版社，1987 年。
de Beauvoir, Simone. The Second Sex. Translated and edited by H. M. Parshley. Jonathan Cape, 1953. Harmondsworth, England: Penguin, 1972. 德·波伏娃，西蒙娜。第二性。由 HM Parshley 翻译和编辑。乔纳森·凯普（Jonathan Cape），1953年。英国哈蒙兹沃思：企鹅，1972 年。
de Lauretis, Teresa. Alice Doesn't: Feminism, Semiotics, Cinema. Bloomington: Indiana University Press, 1984. 德·劳雷蒂斯，特蕾莎。爱丽丝不：女权主义、符号学、电影。布卢明顿：印第安纳大学出版社，1984 年。
Dworkin, Andrea. Pornography: Men Possessing Women. New York: Perigee Books, 1981. 德沃金，安德里亚。色情：男人占有女人。纽约：Perigee Books，1981 年。
-. Woman Hating. New York: E. P. Dutton, 1974. -.女人讨厌。纽约：EP Dutton，1974 年。
Elshtain, Jean Bethke. Women and War. New York: Basic Books, Inc., 1987. 埃尔什坦，让·贝思克。妇女与战争。 纽约：Basic Books， Inc.，1987 年。
Gilman, Charlotte Perkins. His Religion and Hers: A Study of the Faith of Our Fathers and the Work of Our Mothers. London: T. Fisher Unwin, 1924. 吉尔曼，夏洛特·帕金斯。他的宗教和她的宗教：对我们父亲的信仰和我们母亲的工作的研究。伦敦：T. Fisher Unwin，1924 年。
Griffin, Susan. Woman and Nature: The Roaring Inside Her. New York: Harper & Row, 1978. 格里芬，苏珊。女人与自然：她内心的咆哮。纽约：Harper&Row，1978年。
Hamilton, Cicely. Marriage as a Trade. 1909. Reprint. London: The Women's Press, 1981. 汉密尔顿，西塞利。婚姻是一种交易。1909年重印。伦敦：妇女出版社，1981 年。
Harrison, Beverly. Making the Connections: Essays in Feminist Social Ethics. Edited by Carol S. Robb. Boston: Beacon Press, 1985. 哈里森，贝弗利。建立联系：女权主义社会伦理论文。由Carol S. Robb编辑。波士顿：灯塔出版社，1985 年。
hooks, bell. Ain't I a Woman: black women and feminism. Boston: South End Press, 1981. 钩子，铃铛。我不是女人：黑人女性和女权主义。波士顿：南端出版社，1981 年。
Kelly, Joan. Women, History and Theory: The Essays of Joan Kelly. Chicago: The University of Chicago Press, 1984. 凯利，琼。女性、历史和理论：琼·凯利的散文。芝加哥：芝加哥大学出版社，1984 年。
Kramarae, Cheris and Paula A. Treichler. A Feminist Dictionary. Boston, London and Henley: Pandora Press, 1985. Kramarae、Cheris 和 Paula A. Treichler。女权主义词典。波士顿、伦敦和亨利：潘多拉出版社，1985 年。
Kuhn, Annette. The power of the image: Essays on representation and sexuality. London: Routledge & Kegan Paul, 1985. 库恩，安妮特。图像的力量：关于代表性和性的论文。伦敦：Routledge和Kegan Paul，1985年。
Leghorn, Lisa and Mary Roodkowsky. Who Really Starves? Women and World Hunger. New York: Friendship Press, 1977. Leghorn、Lisa 和 Mary Roodkowsky。谁真的挨饿？妇女与世界饥饿。纽约：友谊出版社，1977 年。
Lorde, Audre. Sister Outsider: Essays and Speeches. Trumansburg, New York: The Crossing Press, 1984. 洛德，奥黛尔。局外人姐妹：散文和演讲。纽约杜鲁门斯堡：十字路口出版社，1984 年。
-. Zami: A New Spelling of My Name. Watertown: Persephone Press, 1982. -.扎米：我名字的新拼写。沃特敦：珀耳塞福涅出版社，1982 年。
Merchant, Carolyn. The Death of Nature: Women, Ecology, and the Scientific Revolution. New York: Harper & Row, 1980. 商人，卡罗琳。自然之死：女性、生态学和科学革命。纽约：Harper&Row，1980年。
Morega, Cherí. Loving in the War Years; ló que nunca paso por sus labios. Boston: South End Press, 1983. 莫雷加，切里。战争年代的爱;Ló que nunca paso por sus labios.波士顿：南端出版社，1983 年。
Morega, Cheríe and Gloria Anzaldúa, eds. This Bridge Called My Back: Writings By Radical Women of Color. Watertown: Persephone Press, 1981. Morega、Cheríe 和 Gloria Anzaldúa，编辑。这座桥叫我回来：有色人种激进女性的著作。沃特敦：珀耳塞福涅出版社，1981 年。
Rosaldo, Michelle Zimbalist and Louise Lamphere. Woman, Culture, and Society. Stanford: Stanford University Press, 1974. 罗萨尔多、米歇尔·津巴利斯特和路易丝·兰普希尔。女性、文化与社会。斯坦福：斯坦福大学出版社，1974 年。
Sanday, Peggy. Female power and male dominance: On the origins of sexual inequality. Cambridge and New York: Cambridge University Press, 1981. 桑迪，佩吉。女性权力与男性主导地位：论性别不平等的根源。剑桥和纽约：剑桥大学出版社，1981 年。
Schreiner, Olive. Woman and Labour. T. Fisher Unwin, 1911. Reprint. London: Virago, 1978. 施赖纳，橄榄。妇女与劳动。T. Fisher Unwin，1911 年。重印。伦敦：维拉戈，1978 年。
Silverman, Kaja. The Subject of Semiotics. New York: Oxford University Press, 1983. 西尔弗曼，卡娅。符号学的主题。纽约：牛津大学出版社，1983 年。
Smith, Barbara, ed. Home Girls: A Black Feminist Anthology. New York: Kitchen Table: Women of Color Press, 1983. 史密斯，芭芭拉，编辑家庭女孩：黑人女权主义选集。纽约：厨房餐桌：有色人种女性出版社，1983 年。
Spender, Dale. Man Made Language. London, Boston and Henley: Routledge & Kegan Paul, 1980. 斯潘德，戴尔。人造语言。伦敦，波士顿和亨利：Routledge和Kegan Paul，1980年。
Steinem, Gloria. Outrageous Acts and Everyday Rebellions. New York: Holt, Rinehart and Winston, 1983. New American Library, 1986. 斯坦纳姆，格洛丽亚。令人发指的行为和日常的叛乱。纽约：霍尔特、莱因哈特和温斯顿，1983 年。新美国图书馆，1986 年。
Vetterling-Braggin, Mary, Frederick A. Elliston, and Jane English, eds. Feminism and Philosophy. Totowa, New Jersey: Littlefield, Adams & Co., 1982. Vetterling-Braggin、Mary、Frederick A. Elliston 和 Jane English 编辑。女权主义与哲学。新泽西州托托瓦：Littlefield，Adams&Co.，1982年。
Wollstonecraft, Mary. A Vindication of the Rights of Woman. Edited by Charles W. Hagelman, Jr. 1792. New York: W.W. Norton & Co., 1967. 沃斯通克拉夫特，玛丽。为妇女权利辩护。由 Charles W. Hagelman， Jr. 编辑，1792 年。纽约：WW Norton&Co.，1967年。
Woolf, Virginia. Three Guineas. London: The Hogarth Press, 1938, 1968. 伍尔夫，弗吉尼亚州。三个几内亚。伦敦：霍加斯出版社，1938 年、1968 年。
Dobash, R. Emerson and Russell Dobash. Violence Against Wives: A Case Against the Patriarchy. New York: The Free Press, 1979. Dobash、R. Emerson 和 Russell Dobash。对妻子的暴力：反对父权制的案例。纽约：自由出版社，1979 年。
Griffin, Susan. Rape: The Power of Consciousness. New York: Harper & Row, 1979. 格里芬，苏珊。强奸：意识的力量。纽约：Harper&Row，1979年。
Lederer, Laura, ed. Take Back the Night: Women on Pornography. New York: 莱德勒，劳拉，编辑。夺回夜晚：色情作品中的女性。纽约：
William Morrow and Company, Inc. 1980. 威廉·莫罗公司 1980 年。
Lovelace, Linda, with Mike McGrady. Ordeal. Citadel Press, 1980. New York: Berkley Books, 1980. 洛夫莱斯，琳达，和迈克麦克格雷迪。折磨。城堡出版社，1980 年。纽约：伯克利图书，1980 年。
Pizzey, Erin. Scream Quietly or the Neighbours will Hear. Harmondsworth, England: Penguin Books, 1974. 皮兹，艾琳。小声尖叫，否则邻居会听到。英国哈蒙兹沃思：企鹅图书，1974 年。
Walker, Lenore. The Battered Woman. New York: Harper & Row, 1979. 沃克，莱诺尔。被殴打的女人。纽约：Harper&Row，1979年。
Literary Criticism 文学批评
Atwood, Margaret. "An Introduction to The Edible Woman." In Second Words. Boston: Beacon Press, 1982. 阿特伍德，玛格丽特。“可食用的女人简介。”用第二句话来说。波士顿：灯塔出版社，1982 年。
Select Bibliography 选择参考书目
Barthes, Roland. "Introduction to the Structural Analysis of Narratives." In Image, Music, Text. Translated by Stephen Heath. New York: Hill and Wang, 1977. 巴特，罗兰。“叙事结构分析导论。”在图像、音乐、文本中。由斯蒂芬·希思（Stephen Heath）翻译。纽约：Hill 和 Wang，1977 年。
Bethel, Lorraine. “'This Infinity of Conscious Pain': Zora Neale Hurston and the Black Female Literary Tradition." In All the Women are White, All the Blacks are Men, But Some of Us Are Brave. Black Women's Studies. Edited by Gloria T. Hull, Patricia Bell Scott, and Barbara Smith. Old Westbury, New York: The Feminist Press, 1982. 伯特利，洛林。“'无穷无尽的意识痛苦'：佐拉·尼尔·赫斯顿和黑人女性文学传统。”在所有的女人都是白人，所有的黑人都是男人，但我们中的一些人是勇敢的。黑人妇女研究。由 Gloria T. Hull、Patricia Bell Scott 和 Barbara Smith 编辑。老韦斯特伯里，纽约：女权主义出版社，1982 年。
Brophy, Brigid. "The Way of no Flesh." In The Genius of Shaw. Edited by Michael Holroyd. New York: Holt, Rinehart and Winston, 1979. 布罗菲，布里吉德。“无肉之道。”在《邵逸夫的天才》中。由迈克尔·霍罗伊德（Michael Holroyd）编辑。纽约：霍尔特、莱因哈特和温斯顿，1979 年。
Cantor, Paul. Creature and Creator: Myth-making and English Romanticism. Cambridge: Cambridge University Press, 1981. 康托尔，保罗。生物与造物主：神话制造和英国浪漫主义。剑桥：剑桥大学出版社，1981 年。
Carpenter, Edward and George Barnefield. The Psychology of the Poet Shelley. London: George Allen & Unwin Ltd., 1925. 卡彭特、爱德华和乔治·巴恩菲尔德。诗人雪莱的心理学。伦敦：George Allen & Unwin Ltd.，1925 年。
Christ, Carol. Diving Deep and Surfacing: Women Writers on Spiritual Quest. Revised Edition. Boston: Beacon Press, 1986. 基督，卡罗尔。深入和浮出水面：精神追求的女作家。修订版。波士顿：灯塔出版社，1986 年。
Christian, Barbara. Black Women Novelists: The Development of a Tradition, 1892-1976. Westport, Connecticut and London: Greenwood Press, 1980. 克里斯蒂安，芭芭拉。黑人女小说家：传统的发展，1892-1976 年。康涅狄格州韦斯特波特和伦敦：格林伍德出版社，1980 年。
DuPlessis, Rachel Blau. Writing beyond the Ending: Narrative Strategies of Twentieth-Century Women Writers. Bloomington: Indiana University Press, 1985 . 杜普莱西斯，雷切尔·布劳。超越结局的写作：二十世纪女作家的叙事策略。布卢明顿：印第安纳大学出版社，1985 年。
Fairchild, Hoxie. The Noble Savage: A Study in Romantic Naturalism. Columbia University Press, 1928. New York: Russell and Russell, 1961. 费尔柴尔德，霍克西。高贵的野蛮人：浪漫自然主义研究。哥伦比亚大学出版社，1928 年。纽约：罗素和罗素，1961 年。
Folsom, Michael Brewster. "Upton Sinclair's Escape from The Jungle: The Narrative Strategy and Suppressed Conclusion of America's First Proletarian Novel." Prospects. 4 (1979), pp. 237-66. 福尔瑟姆，迈克尔布鲁斯特。“厄普顿·辛克莱的《逃离丛林：美国第一部无产阶级小说的叙事策略和被压制的结论》。”前景。4 （1979），第 237-66 页。
Fussell, Paul. The Great War and Modern Memory. London, Oxford, New York: Oxford University Press, 1975. 福塞尔，保罗。第一次世界大战与现代记忆。伦敦，牛津，纽约：牛津大学出版社，1975 年。
Gates, Henry Louis, Jr. The Signifying Monkey: A Theory of Afro-American Literary Criticism. New York and Oxford: Oxford University Press, 1988. 盖茨，小亨利·路易斯能指猴子：非裔美国文学批评理论。纽约和牛津：牛津大学出版社，1988 年。
Gilbert, Sandra and Susan Gubar. The Madwoman in the Attic: The Woman Writer and the Nineteenth-Century Literary Imagination. New Haven: Yale University Press, 1979. 吉尔伯特、桑德拉和苏珊·古巴尔。阁楼上的疯女人：女作家和十九世纪的文学想象。纽黑文：耶鲁大学出版社，1979 年。
Greenberg, Caren. "Reading Reading: Echo's Abduction of Language." In Women and Language in Literature and Society. Edited by Sally McConnell-Ginet, Ruth Borker and Nelly Furman. New York: Praeger, 1980. 格林伯格，卡伦。“阅读阅读：回声对语言的绑架。”在文学与社会中的女性与语言中。由 Sally McConnell-Ginet、Ruth Borker 和 Nelly Furman 编辑。纽约：Praeger，1980 年。
Heilbrun, Carolyn and Catharine Stimpson, "Theories of Feminist Criticism: A Dialogue." In Feminist Literary Criticism: Explorations in Theory. Edited by Josephine Donovan. Lexington: University Press of Kentucky, 1975. 海尔布伦、卡罗琳和凯瑟琳·斯汀普森，“女权主义批评理论：对话”。在女权主义文学批评：理论探索中。由约瑟芬·多诺万（Josephine Donovan）编辑。列克星敦：肯塔基大学出版社，1975 年。
Homans, Margaret. Bearing the Word: Language and Female Experience in Nineteenth-Century Women's Writing. Chicago: University of Chicago, 1986. 霍曼斯，玛格丽特。承载话语：十九世纪女性写作中的语言和女性经验。芝加哥：芝加哥大学，1986 年。
Joly, André. "Toward a Theory of Gender in Modern English." In Studies in English Grammar. Edited by A. Joly and T. Fraser. Paris: Editions Universitaires. 乔利，安德烈。“迈向现代英语中的性别理论。”在英语语法研究中。由 A. Joly 和 T. Fraser 编辑。巴黎：Editions Universitaires。
Levine, George and U. C. Knoepflmacher, eds. The Endurance of Frankenstein. Berkeley and Los Angeles: University of California Press, 1979. Levine，George 和 UC Knoepflmacher，编辑。弗兰肯斯坦的耐力。伯克利和洛杉矶：加州大学出版社，1979 年。
McDowell, Deborah E. "New Directions for Black Feminist Criticism." Black American Literature Forum. (Winter 1980), pp. 153-59. 麦克道尔，黛博拉 E. “黑人女权主义批评的新方向。”美国黑人文学论坛。（1980年冬季），第153-59页。
Mellor, Anne. Mary Shelley: Her Life, Her Fiction, Her Monsters. New York and London: Methuen, 1988. 梅勒，安妮。玛丽·雪莱：她的生活，她的小说，她的怪物。纽约和伦敦：Methuen，1988 年。
Moers, Ellen. Literary Women: The Great Writers. Garden City, New York: Anchor Books, 1977. 莫尔斯，艾伦。文学女性：伟大的作家。纽约花园城：Anchor Books，1977 年。
Pryse, Marjorie. Conjuring: Black Women, Fiction and Literary Tradition. Bloomington: Indiana University Press, 1985. 普赖斯，玛乔丽。招魂：黑人女性、小说和文学传统。布卢明顿：印第安纳大学出版社，1985 年。
Rohrlich, Ruby and Elaine Hoffman Baruch. Women in Search of Utopia: Mavericks and Mythmakers. New York: Shocken Books, 1984. Rohrlich、Ruby 和 Elaine Hoffman Baruch。寻找乌托邦的女性：特立独行者和神话制造者。纽约：Shocken Books，1984 年。
Rubenstein, Marc A. "'My Accursed Origin': The Search for the Mother in Frankenstein." Studies in Romanticism. 15 (Spring 1976), pp. 165-94. 鲁宾斯坦，马克 A. “'我被诅咒的起源'：在弗兰肯斯坦寻找母亲。”浪漫主义研究。15（1976年春），第165-94页。
Ruotolo, Lucio P. The Interrupted Moment: A View of Virginia Woolf's Novels. Stanford: Stanford University Press, 1986. 鲁托洛，卢西奥 P.被打断的时刻：弗吉尼亚·伍尔夫小说的视角。斯坦福：斯坦福大学出版社，1986 年。
Said, Edward. The World, the Text, and the Critic. Cambridge: Harvard University Press, 1983. 爱德华说。世界、文本和批评家。剑桥：哈佛大学出版社，1983 年。
Sebeok, Thomas A. "Poetics in the Lion's Den: The Circus Act as a Text." Modern Language Notes. 86, no. 6 (December 1971), pp. 845-57. Sebeok， Thomas A. “狮子窝里的诗学：马戏团作为文本。”现代语言笔记。第86卷，第6期（1971年12月），第845-57页。
Showalter, Elaine. "Feminist Criticism in the Wilderness." In The New Feminist Criticism: Essays on Women, Literature, and Theory. Edited by Elaine Showalter. New York: Pantheon Books, 1985. 肖沃尔特，伊莱恩。“旷野中的女权主义批评。”在《新女权主义批评：关于女性、文学和理论的论文》中。由Elaine Showalter编辑。纽约：万神殿图书，1985 年。
Simons, Madeleine A. "Rousseau's Natural Diet." Romantic Review. 45 (February 1954), pp. 18-28. Simons， Madeleine A. “卢梭的自然饮食。”浪漫评论。45（1954年2月），第18-28页。
Smith, Barbara. "Towards a Black Feminist Criticism." In All the Women are White, All the Blacks Are Men, but Some of Us Are Brave: Black Womens Studies. Edited by Gloria T. Hull, Patricia Bell Scott, and Barbara Smith. Old Westbury, New York: The Feminist Press, 1982. 史密斯，芭芭拉。“走向黑人女权主义批评。”在所有的女人都是白人，所有的黑人都是男人，但我们中的一些人是勇敢的：黑人女性研究。由 Gloria T. Hull、Patricia Bell Scott 和 Barbara Smith 编辑。老韦斯特伯里，纽约：女权主义出版社，1982 年。
Smith, Carl S. Chicago and the American Literary Imagination: 1880-1920. Chicago: University of Chicago, 1984. 史密斯，卡尔·芝加哥和美国文学想象：1880-1920。芝加哥：芝加哥大学，1984 年。
Tillotson, Marcia. "'A Forced Solitude': Mary Shelley and the Creation of Frankenstein's Monster." In The Female Gothic. Edited by Juliann E. Fleenor. Montreal and London: Eden Press, 1983. 蒂洛森，玛西娅。“'被迫的孤独'：玛丽·雪莱和弗兰肯斯坦怪物的创造。”在《女哥特式》中。由Juliann E. Fleenor编辑。蒙特利尔和伦敦：伊甸园出版社，1983 年。
Trible, Phyllis. Texts of Terror: Literary-Feminist Readings of Biblical Narratives. Philadelphia: Fortress Press, 1984. 特里布尔，菲利斯。恐怖文本：圣经叙事的文学女权主义解读。费城：堡垒出版社，1984 年。
Veeder, William. Mary Shelley and Frankenstein: The Fate of Androgyny. Chicago: University of Chicago, 1986. 维德，威廉。玛丽·雪莱和弗兰肯斯坦：雌雄同体的命运。芝加哥：芝加哥大学，1986 年。
Walker, Alice. “One Child of One's Own: A Meaningful Digression within the Work(s)." In In Search of Our Mothers' Gardens: Womanist Prose. San Diego, New York: Harvest/Harcourt Brace Jovanovich, 1983. 沃克，爱丽丝。“一个自己的孩子：作品中有意义的题外话。”寻找我们母亲的花园：女性主义散文。纽约圣地亚哥：Harvest/Harcourt Brace Jovanovich，1983 年。
Washington, Mary Helen. Invented Lives: Narratives of Black Women 1860-1960. Garden City: Doubleday & Co., 1987. 华盛顿，玛丽·海伦。发明的生活：1860-1960 年黑人女性的叙述。花园城市：Doubleday&Co.，1987年。
History, Autobiography, Biography 历史， 自传， 传记
Barker-Benfield, G. J. The Horrors of the Half-Known Life: Male Attitudes Toward Women and Sexuality in Nineteenth-Century America. New York: Harper & Row, 1976. 巴克-本菲尔德，GJ半知半解的生活的恐怖：十九世纪美国男性对女性和性行为的态度。纽约：Harper&Row，1976年。
Select Bibliography 选择参考书目
Barrett, James. Work and Community in the Jungle: Chicago's Packinghouse Workers, 1894-1922. Urbana and Chicago: University of Illinois, 1987. 巴雷特，詹姆斯。丛林中的工作和社区：芝加哥的包装厂工人，1894-1922 年。厄巴纳和芝加哥：伊利诺伊大学，1987 年。
Beard, George M. Sexual Neurasthenia [Nervous Exhaustion] Its Hygiene, Causes, Symptoms and Treatment with a Chapter on Diet for the Nervous. New York: E. B. Treat & Co., 1898. Reprint. New York: Arno Press, 1972. Beard， George M. 性神经衰弱 [神经衰竭] 其卫生、原因、症状和治疗，其中有一章是关于神经质的饮食。纽约：E. B. Treat& Co.，1898年。重印。纽约：阿诺出版社，1972 年。
Beecher, Catherine and Harriet Beecher Stowe. American Woman's Home; or, Principles of Domestic Science. New York: J. B. Ford and Co., 1869. Reprint. New York: Arno Press and the New York Times, 1971. 比彻、凯瑟琳和哈丽特·比彻·斯托。美国妇女之家;或者，国内科学原理。纽约：JB Ford and Co.，1869 年。重印。纽约：阿诺出版社和纽约时报，1971 年。
Bennett, Betty T., ed. The Letters of Mary Wollstonecraft Shelley. Baltimore: Johns Hopkins University Press, 1980. 贝内特，贝蒂 T.，编辑。玛丽·沃斯通克拉夫特·雪莱的书信。巴尔的摩：约翰霍普金斯大学出版社，1980 年。
Billington, Ray Allen. Land of Savagery Land of Promise: The European Image of the American Frontier in the Nineteenth Century. New York: W. W. Norton & Co., 1981. 比灵顿，雷·艾伦。野蛮之地 应许之地：十九世纪美国边境的欧洲形象。纽约：WW Norton & Co.，1981 年。
Bordin, Ruth. Frances Willard: A Biography. Chapel Hill and London: University of North Carolina Press, 1986. 博尔丁，露丝。弗朗西斯·威拉德：传记。教堂山和伦敦：北卡罗来纳大学出版社，1986 年。
Borrow, George. Lavengro: The Scholar, the Gypsy, the Priest. Edited with an introduction by George F. Whicher. New York: The MacMillan Company, 1927. 借吧，乔治。拉文格罗：学者、吉普赛人、牧师。由 George F. Whicher 介绍编辑。纽约：麦克米伦公司，1927 年。
Bronson, Bertrand H. Joseph Ritson: Scholar-at-Arms. Berkeley: University of California Press, 1938. 布朗森，伯特兰 H. 约瑟夫·里森：武器学者。伯克利：加州大学出版社，1938 年。
Brumberg, Joan Jacobs. "Chlorotic Girls, 1870-1920: A Historical Perspective on Female Adolescence." In Women and Health in America. Edited by Judith Walzer Leavitt. Madison: The University of Wisconsin Press, 1984. 布鲁姆伯格，琼·雅各布斯。“绿化女孩，1870-1920：女性青春期的历史视角。”在美国的妇女与健康中。由朱迪思·沃尔泽·莱维特（Judith Walzer Leavitt）编辑。麦迪逊：威斯康星大学出版社，1984 年。
-. Fasting Girls: The Emergence of Anorexia Nervosa as a Modern Disease. Cambridge and London: Harvard University Press, 1988. -.禁食女孩：神经性厌食症作为一种现代疾病的出现。剑桥和伦敦：哈佛大学出版社，1988 年。
Burnett, John. Plenty and Want: A social history of diet in England from 1815 to the present day. 1966. London: Scolar Press, 1979. 伯内特，约翰。丰盛与匮乏：1815 年至今英国饮食的社会史。1966. 伦敦：斯科拉尔出版社，1979 年。
Bynum, Caroline. Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women. Berkeley and Los Angeles: University of California Press, 1987. 拜纳姆，卡罗琳。圣宴和圣斋：食物对中世纪妇女的宗教意义。伯克利和洛杉矶：加州大学出版社，1987 年。
Cameron, Kenneth Neill. The Young Shelley: Genesis of a Radical. Macmillan, 1950. New York: Octagon Books, 1973. 卡梅伦，肯尼斯·尼尔。年轻的雪莱：一个激进分子的起源。麦克米伦，1950 年。纽约：Octagon Books，1973 年。
Cayleff, Susan E. Wash and Be Healed: The Water-Cure Movement and Women's Health. Philadelphia: Temple University Press, 1987. Cayleff， Susan E. Wash and Be Healed： The Water-Cure Movement and Women's Health（《洗涤和被治愈：水疗法运动与女性健康》）。费城：天普大学出版社，1987 年。
Cleghorn, Sarah N. Threescore: The Autobiography of Sarah N. Cleghorn. New York: H. Smith and R. Haas, 1936. Reprint. New York: Arno Press, 1980. Cleghorn， Sarah N. Threescore：Sarah N. Cleghorn 的自传。纽约：H. Smith 和 R. Haas，1936 年。重印。纽约：阿诺出版社，1980 年。
Colby, Elbridge, ed. The Life of Thomas Holcroft, Written by Himself Continued to the Time of His Death from his Diary Notes and Other Papers by William Hazlitt. 1925. New York: Benjamin Blom, 1980. 科尔比，埃尔布里奇，编辑。托马斯·霍尔克罗夫特（Thomas Holcroft）的生平，由他自己撰写，一直持续到他去世时，来自威廉·黑兹利特（William Hazlitt）的日记笔记和其他论文。1925. 纽约：本杰明·布洛姆，1980 年。
Cott, Nancy. The Grounding of Modern Feminism. New Haven: Yale University Press, 1987. 科特，南希。现代女权主义的基础。纽黑文：耶鲁大学出版社，1987 年。
Cummings, Richard Osborn. The American and His Food: A History of Food Habits in the United States. Second Edition. Chicago: University of Chicago Press, 1941. 卡明斯，理查德·奥斯本。美国人和他的食物：美国饮食习惯史。再版。芝加哥：芝加哥大学出版社，1941 年。
Davies, Margaret Llewelyn, ed. Maternity: Letters from Working-Women. G. Bell & Sons, 1915. Reprint. New York: W. W. Norton & Co., 1978. 戴维斯，玛格丽特·卢韦林（Margaret Llewelyn），编辑《产妇：职业妇女的来信》。G. Bell & Sons，1915 年。重印。纽约：WW Norton & Co.，1978 年。
Duncan, Isadora. My Life. New York: Liveright, 1927, 1955. 邓肯，伊莎多拉。我的生活。纽约：Liveright，1927 年，1955 年。
Earhart, Mary. Frances Willard: From Prayers to Politics. Chicago: University of Chicago, 1944. 埃尔哈特，玛丽。弗朗西斯·威拉德：从祈祷到政治。芝加哥：芝加哥大学，1944 年。
Erdman, David. Commerce des lumières: John Oswald and the British in Paris 1790-1793. Columbia: University of Missouri Press, 1986. 厄德曼，大卫。Commerce des lumières：约翰·奥斯瓦尔德和英国人在巴黎 1790-1793 年。哥伦比亚：密苏里大学出版社，1986 年。
Erikson, Erik H. Gandhi's Truth: On the Origins of Militant Nonviolence. New York: W. W. Norton & Co., Inc., 1969. 埃里克森，埃里克·甘地的真相：关于激进非暴力的起源。纽约：WW Norton & Co.， Inc.，1969 年。
French, R. D. Antivivisection and Medical Science in Victorian Society. Princeton: Princeton University Press, 1975. French， R. D. 维多利亚社会中的反活体解剖和医学科学。普林斯顿：普林斯顿大学出版社，1975 年。
Gluck, Sherna, ed. From Parlor to Prison: Five American Suffragists Talk About Their Lives: An Oral History. New York: Vintage Books, 1976. 格鲁克，谢尔纳，编辑。从客厅到监狱：五位美国选举权主义者谈论他们的生活：口述历史。纽约：Vintage Books，1976 年。
Goldring, Douglas. The Nineteen Twenties: A General Survey and some Personal Memories. London: Nicholson and Watson, 1945. Reprint. Folcroft Library Editions, 1975. 戈德林，道格拉斯。十九世纪二十年代：一般调查和一些个人记忆。伦敦：Nicholson 和 Watson，1945 年。重印。福尔克罗夫特图书馆版，1975 年。
Graham, Sylvester. Lecture to Young Men on Chastity. Third Edition. Boston, 1834, 1837. 格雷厄姆，西尔维斯特。给男青年讲贞操。第三版。波士顿，1834 年，1837 年。
Graves, Robert. Good-bye to All That. Harmondsmith, UK: Penguin Books, 1957. 格雷夫斯，罗伯特。再见了。英国哈蒙德史密斯：企鹅图书，1957 年。
Harding, Vincent. There is a River: The Black Struggle for Freedom in America. New York: Harcourt Brace Jovanovich, 1981; Vintage Books, 1983. 哈丁，文森特。有一条河：美国黑人争取自由的斗争。纽约：哈考特·布雷斯·约万诺维奇，1981 年;Vintage Books，1983 年。
Hendrick, George. With the special assistance of John F. Pontin. Henry Salt, Humanitarian Reformer and Man of Letters. Urbana, Chicago, London: University of Illinois Press, 1977. 亨德里克，乔治。在John F. Pontin的特别协助下。亨利·索尔特（Henry Salt），人道主义改革家和文学家。厄巴纳，芝加哥，伦敦：伊利诺伊大学出版社，1977 年。
Heron, Liz, ed. Truth, Dare, or Promise: Girls Growing Up in the Fifties. London: Virago Press, 1985. 苍鹭，丽兹，编辑真心话，敢死队或承诺：五十年代长大的女孩。伦敦：维拉戈出版社，1985 年。
Hilliard, Sam Bowers. Hog Meat and Hoecake: Food Supply in the Old South, 1840-1860. Carbondale: Southern Illinois University Press, 1972. 希利亚德，山姆鲍尔斯。猪肉和锄头饼：旧南方的食物供应，1840-1860 年。卡本代尔：南伊利诺伊大学出版社，1972 年。
Hogg, Thomas Jefferson. The Life of Percy Shelley. 1906. Reprint. London: George Routledge and Sons, Ltd. 霍格，托马斯·杰斐逊。珀西·雪莱的生平。1906年重印。伦敦：George Routledge and Sons， Ltd.
Holmes, Richard. Shelley: The Pursuit. New York: E. P. Dutton and Co., 1975. 福尔摩斯，理查德。雪莱：追求。纽约：EP Dutton and Co.，1975 年。
Hopkins, Mary Alden. "Why I Earn My Own Living." In These Modern Women: Autobiographical Essays from the Twenties. Edited by Elaine Showalter. Originally published 1926-27 in The Nation. Old Westbury, New York: The Feminist Press, 1978. 霍普金斯，玛丽奥尔登。“我为什么要自己谋生。”在这些现代女性中：二十年代的自传散文。由Elaine Showalter编辑。最初发表于 1926-27 年在《国家》杂志上。纽约老韦斯特伯里：女权主义出版社，1978 年。
Hunt, Harriot Kezia. Glances and Glimpses; or Fifty Years Social, Including Twenty Years Professional Life. Boston: John P. Jewett and Co., 1856. Reprint. New York: Source Book Press, 1970. 亨特，哈里奥特·凯齐亚。瞥一眼和一瞥;或五十年的社交生涯，包括二十年的职业生活。波士顿：John P. Jewett and Co.，1856 年。重印。纽约：源书出版社，1970 年。
Jones, Frederick L., ed. Mary Shelley's Journal. Norman, Oklahoma: University of Oklahoma Press, 1947. 琼斯，弗雷德里克 L.，编辑玛丽雪莱的日记。俄克拉荷马州诺曼：俄克拉荷马大学出版社，1947 年。
Labaree, Leonard W., Ralph L. Ketcham, Helen Boatfield, and Helene Fineman, eds., The Autobiography of Benjamin Franklin. New Haven: Yale University Press, 1964. Labaree、Leonard W.、Ralph L. Ketcham、Helen Boatfield 和 Helene Fineman 编辑的《本杰明·富兰克林自传》。纽黑文：耶鲁大学出版社，1964 年。
Lanchester, Elsa. Herself. New York: St. Martin's Press, 1983. 兰彻斯特，艾尔莎。她自己。纽约：圣马丁出版社，1983 年。
Lansbury, Coral. The Old Brown Dog: Women, Workers and Vivisection in Edwardian England. Madison: The University of Wisconsin Press, 1985. 兰斯伯里，珊瑚。老棕色狗：爱德华时代英格兰的妇女、工人和活体解剖。麦迪逊：威斯康星大学出版社，1985 年。
Lerner, Gerda. The Grimké Sisters from South Carolina: Pioneers for Woman's Rights and Abolition. New York: Schocken Books, 1971. 勒纳，格尔达。来自南卡罗来纳州的格里姆凯姐妹：妇女权利和废除死刑的先驱。纽约：Schocken Books，1971 年。
Select Bibliography 选择参考书目
-. The Majority Finds Its Past: Placing Women in History. New York and Oxford: Oxford University Press, 1979. -.大多数人找到了自己的过去：将女性置于历史中。纽约和牛津：牛津大学出版社，1979 年。
Lewis, David Levering. When Harlem Was in Vogue. New York: Alfred A. Knopf, 1981. Vintage Books, 1982. 刘易斯，大卫·利弗林。当哈莱姆流行时。纽约：Alfred A. Knopf，1981 年。Vintage Books，1982 年。
Linklater, Andro. An Unhusbanded Life: Charlotte Despard, Suffragette, Socialist and Sinn Feiner. London: Hutchinson, 1980. 林克莱特，安德罗。未婚生活：夏洛特·德斯帕德（Charlotte Despard），女权主义者，社会主义者和辛恩·费纳（Sinn Feiner）。伦敦：哈钦森，1980 年。
Lorde, Audre. The Cancer Journals. Argyle, New York: Spinsters, Ink, 1980. 洛德，奥黛尔。癌症期刊。纽约阿盖尔：Spinsters，Ink，1980 年。
Marchand, C. Roland. The American Peace Movement and Social Reform, 1898-1918. Princeton: Princeton University Press, 1972. 马尔尚，C.罗兰。美国和平运动与社会改革，1898-1918年。普林斯顿：普林斯顿大学出版社，1972 年。
Maitland, Edward. Anna Kingsford: Her Life, Letters, Diary and Work. London: Redway, 1896. 梅特兰，爱德华。安娜·金斯福德：她的生活、信件、日记和工作。伦敦：雷德韦，1896 年。
Marable, Manning. How Capitalism Underdeveloped Black America. Boston: South End Press, 1983. Marable，曼宁。资本主义如何使美国黑人不发达。波士顿：南端出版社，1983 年。
Mead, Margaret. Blackberry Winter: My Earlier Years. New York: Touchstone Books, 1972. 米德，玛格丽特。黑莓冬天：我的早年。纽约：试金石图书，1972 年。
Nevins, Allan. Ford: The Times, The Man, The Company. New York: Charles Scribner's Sons, 1954. 内文斯，艾伦。福特：《泰晤士报》，《男人》，《公司》。纽约：查尔斯·斯克里布纳的儿子，1954 年。
Nichols, Thomas L. and Mary Gove Nichols. Marriage: Its History, Character and Results; Its Sanctities and Its Profanities; Its Science and Its Facts. New York: T. L Nichols, 1854. 尼科尔斯、托马斯 L. 和玛丽·戈夫·尼科尔斯。婚姻：它的历史、特征和结果;它的神圣性和亵渎性;它的科学和事实。纽约：TL Nichols，1854 年。
Nicolas, Sir Harris. The Letters of Joseph Ritson, Esq. Edited chiefly from originals in the possession of his nephew. To which is prefixed a Memoir of the Author by Sir Harris Nicolas. London: William Pickering, 1833. 尼古拉斯，哈里斯爵士。约瑟夫·里森的书信，主要根据他侄子拥有的原件编辑。前缀是哈里斯·尼古拉斯爵士的作者回忆录。伦敦：威廉·皮克林，1833 年。
Nissenbaum, Stephen. Sex, Diet, and Debility in Jacksonian America: Sylvester Graham and Health Reform. Westport, Connecticut: Greenwood Press, 1980. 尼森鲍姆，斯蒂芬。杰克逊时代的美国性、饮食和虚弱：西尔维斯特·格雷厄姆和健康改革。康涅狄格州韦斯特波特：格林伍德出版社，1980 年。
Numbers, Ronald L. Prophetess of Health: A Study of Ellen G. White. New York: Harper & Row, 1976. 数字，罗纳德·L·健康先知：艾伦·怀特的研究。纽约：Harper&Row，1976年。
Oren, Laura. "The Welfare of Women in Laboring Families: England, 1860-1950." Feminist Studies 1, no. 3-4. (Winter-Spring, 1973), pp. 107-25. 奥伦，劳拉。“劳动家庭中妇女的福利：英格兰，1860-1950年。”女权主义研究 1，第 3-4 期。（冬春，1973 年），第 107-25 页。
Pearsall, Ronald. The Worm in the Bud: The World of Victorian Sexuality. Toronto: The Macmillan Company, 1969. 皮尔索尔，罗纳德。萌芽中的蠕虫：维多利亚时代的性世界。多伦多：麦克米伦公司，1969 年。
Peters, H. F. My Sister, My Spouse: A Biography of Lou Andreas-Salome. New York: Norton & Co., 1962. 彼得斯，HF我的妹妹，我的配偶：卢·安德烈亚斯·莎乐美的传记。纽约：诺顿公司，1962 年。
Perry, Ruth. The Celebrated Mary Astell: An Early English Feminist. Chicago and London: The University of Chicago Press, 1986. 佩里，露丝。著名的玛丽·阿斯特尔：早期的英国女权主义者。芝加哥和伦敦：芝加哥大学出版社，1986 年。
Proctor, Robert. Racial Hygiene: Medicine under the Nazis. Cambridge and London: Harvard University Press, 1988. 监考员，罗伯特。种族卫生：纳粹统治下的医学。剑桥和伦敦：哈佛大学出版社，1988 年。
Rae, Isobel. The Strange Story of Dr. James Barry: Army Surgeon, Inspector-General of Hospitals, Discovered on Death to Be a Woman. London: Longmans, Green & Co., 1958. 雷，伊莎贝尔。詹姆斯·巴里（James Barry）博士的奇怪故事：陆军外科医生，医院监察长，死后被发现是一名女性。伦敦：Longmans，Green&Co.，1958年。
Reeves, Maud Pember. Round About a Pound a Week. G. Bell & Sons, 1913. Reprint. London: Virago Press, 1979. 里夫斯，莫德·彭伯。每周大约一磅。G. Bell & Sons，1913 年。重印。伦敦：维拉戈出版社，1979 年。
Ross, Ishbel. Angel of the Battlefield. New York: Harper & Brothers, 1956. 罗斯，伊什贝尔。战场天使。纽约：哈珀兄弟，1956 年。
Rowbotham, Sheila and Jeffrey Weeks. Socialism and the New Life: The Personal and Sexual Politics of Edward Carpenter and Havelock Ellis. London: Pluto Press, 1977. Rowbotham、Sheila 和 Jeffrey Weeks。社会主义与新生活：爱德华·卡彭特（Edward Carpenter）和哈夫洛克·埃利斯（Havelock Ellis）的个人和性政治。伦敦：冥王星出版社，1977 年。
Ryan, Agnes. "The Heart to Sing." unpublished autobiography. 瑞安，艾格尼丝。“The Heart to Sing.” 未出版的自传。
Salt, Henry Stephens. Percy Bysshe Shelley: Poet and Pioneer. 1896. Reprint. Port 盐，亨利·斯蒂芬斯。珀西·比西·雪莱（Percy Bysshe Shelley）：诗人和先驱。1896年重印。港口
Washington, New York: Kennikat Press, Inc., 1968. 华盛顿，纽约：肯尼卡特出版社，1968 年。
-. Seventy Years Among Savages. London: George Allen and Unwin, 1921. -.在野蛮人中度过了七十年。伦敦：乔治·艾伦和昂温，1921 年。
Savitt, Todd L. Medicine and Slavery: The Diseases and Health Care of Blacks in Savitt， Todd L. 医学与奴隶制：黑人的疾病和医疗保健
Antebellum Virginia. Urbana and Chicago: University of Illinois Press, 1978. 战前弗吉尼亚州。厄巴纳和芝加哥：伊利诺伊大学出版社，1978 年。
Showalter, Elaine. The Female Malady: Women, Madness, and English Culture, 1830-1980. New York: Pantheon Books, 1985. 肖沃尔特，伊莱恩。女性疾病：女性、疯狂和英国文化，1830-1980 年。纽约：万神殿图书，1985 年。
Sieveking, Isabel Giberne. Memoir and Letters of Francis W. Newman. London: K. Paul, Trench, Trubner & Co., 1909 筛子，伊莎贝尔·吉伯恩。弗朗西斯·纽曼（Francis W. Newman）的回忆录和信件。伦敦：K. Paul，Trench，Trubner&Co.，1909年
Smith-Rosenberg, Carroll. Disorderly Conduct: Visions of Gender in Victorian America. New York and Oxford: Oxford University Press, 1985, 1986. 史密斯-罗森伯格，卡罗尔。行为不检：维多利亚时代美国的性别愿景。纽约和牛津：牛津大学出版社，1985 年、1986 年。
-. "Sex as Symbol in Victorian Purity: An Ethnohistorical Analysis of Jacksonian America." In Turning Points: Historical and Sociological Essays on the Family. Edited by John Demos and Sarane Spence Boocock. Chicago and London: The University of Chicago Press, 1978. -.“作为维多利亚时代纯洁的象征的性：杰克逊时代的美国的民族历史分析。”在转折点：关于家庭的历史和社会学论文中。由 John Demos 和 Sarane Spence Boocock 编辑。芝加哥和伦敦：芝加哥大学出版社，1978 年。
Spruill, Julia Cherry. Women's Life and Work in the Southern Colonies. 1938. Reprint. New York: W. W. Norton and Co., 1972. 斯普鲁尔，朱莉娅樱桃。南部殖民地妇女的生活和工作。1938年重印。纽约：WW Norton and Co.，1972 年。
Stanton, Elizabeth Cady. Elizabeth Cady Stanton as Revealed in Her Letters, Diary and Reminiscences. Edited by Theodore Stanton and Harriot Stanton Blatch. 1922. Reprint. New York: Arno Press, 1969. 斯坦顿，伊丽莎白·卡迪。伊丽莎白·卡迪·斯坦顿（Elizabeth Cady Stanton）在她的信件，日记和回忆录中透露。由西奥多·斯坦顿（Theodore Stanton）和哈里奥特·斯坦顿·布拉奇（Harriot Stanton Blatch）编辑。1922年重印。纽约：阿诺出版社，1969 年。
Sterling, Dorothy. Black Foremothers: Three Lives. Old Westbury, New York: The Feminist Press, 1979. 斯特林，多萝西。黑人祖先：三条命。老韦斯特伯里，纽约：女权主义出版社，1979 年。
Stevens, Doris. Jailed for Freedom: The Story of the Militant American Suffragist Movement. New York: Boni and Liveright, 1920. Reprint. New York: Shocken Books, 1976. 史蒂文斯，多丽丝。为自由而入狱：激进的美国选举权运动的故事。纽约：Boni 和 Liveright，1920 年。重印。纽约：Shocken Books，1976 年。
Sunstein, Emily W. Mary Shelley: Romance and Reality. Boston, Toronto, London: Little, Brown and Co., 1989. 桑斯坦，艾米丽·玛丽·雪莱：浪漫与现实。波士顿、多伦多、伦敦：Little， Brown and Co.，1989 年。
Sward, Keith. The Legend of Henry Ford. New York: Russell and Russell, 1948. 斯沃德，基思。亨利·福特的传奇。纽约：罗素和罗素，1948 年。
Terrell, Mary Church. A Colored Woman in a White World. Washington, D.C.: Ransdell, Inc. 1940. Reprint. New York: Arno Press, 1980. 特雷尔，玛丽教堂。一个有色人种的女人在一个白色的世界里。华盛顿特区：Ransdell， Inc. 1940 年。重印。纽约：阿诺出版社，1980 年。
Thomas, Keith. Man and the Natural World: A History of the Modern Sensibility. New York: Pantheon, 1983. 托马斯，基思。人与自然世界：现代感性史。纽约：万神殿，1983 年。
Trail, R. T. Home-Treatment for Sexual Abuses. A Practical Treatise. New York: Fowler and Wells, 1853. Trail， R. T. 性虐待的家庭治疗。实用论文。纽约：福勒和威尔斯，1853 年。
Trollope, Frances. Domestic Manners of the Americans. 1832. New York: Alfred A. Knopf, 1949. 特罗洛普，弗朗西斯。美国人的家庭礼仪。1832. 纽约：Alfred A. Knopf，1949 年。
Turner, James. Reckoning with the Beast: Animals, Pain and Humanity in the Victorian Mind. Baltimore and London: Johns Hopkins University Press, 1980. 特纳，詹姆斯。与野兽的清算：维多利亚时代思想中的动物、痛苦和人性。巴尔的摩和伦敦：约翰霍普金斯大学出版社，1980 年。
Wells, Anna Mary. Miss Marks and Miss Woolley. Boston: Houghton Mifflin Co., 1978. 威尔斯，安娜玛丽。马克斯小姐和伍利小姐。波士顿：Houghton Mifflin Co.，1978 年。
Whorton, James C. Crusaders for Fitness: The History of American Health Reformers. Princeton: Princeton University Press, 1982. Whorton， James C. Crusaders for Fitness： The History of American Health Reformers（《健身十字军：美国健康改革者的历史》）。普林斯顿：普林斯顿大学出版社，1982 年。
-. "Tempest in a Flesh-Pot': The Formulation of a Physiological Rationale for Vegetarianism." Journal of the History of Medicine and Allied Sciences. 32, no. 2 (April 1977), pp. 115-39. -.“肉罐中的暴风雨”：素食主义的生理学原理的制定。”医学史和相关科学杂志。第32卷，第2期（1977年4月），第115-39页。
Winsten, Stephen. Salt and His Circle. London: Hutchinson and Co., Ltd., 1951. 温斯滕，斯蒂芬。盐和他的圈子。伦敦：Hutchinson and Co.， Ltd.，1951 年。
Select Bibliography 选择参考书目
Fiction, Poetry, Drama 小说， 诗歌， 戏剧
Atwood, Margaret. Cat's Eye. New York: Doubleday, 1989. 阿特伍德，玛格丽特。猫眼。纽约：Doubleday，1989 年。
-. The Edible Woman. Boston: Little, Brown and Co., New York: Warner Books, 1969. -.可食用的女人。波士顿：Little，Brown and Co.，纽约：华纳图书，1969 年。
-. Surfacing. New York: Simon and Schuster, Popular Library, 1972. -.堆 焊。纽约：西蒙和舒斯特，大众图书馆，1972 年。
Beattie, Ann. Chilly Scenes of Winter. Garden City, New York: Doubleday & Co., 1976. 比蒂，安. 冬天的寒冷场景。纽约花园城：Doubleday&Co.，1976年。
Behn, Aphra. "On the Author of that excellent and learned Book, entituled, The 贝恩，阿芙拉。“关于那本优秀而博学的书的作者，题
Way to Health, long Life and Happiness." In Thomas Tryon, The Way to Make All 健康、长寿和幸福之路。在托马斯·特赖恩（Thomas Tryon）中，创造一切的方式
People Rich; or, Wisdoms Call to Temperance and Frugality. . . . London, 1685. 人民富有;或者，智慧呼唤节制和节俭。伦敦，1685 年。
Brecht, Bertolt. Saint Joan of the Stockyards. Translated by Frank Jones. Second Edition. Bloomington and London: Indiana University Press, 1971. 布莱希特，贝尔托尔特。畜牧场的圣贞德。由弗兰克·琼斯（Frank Jones）翻译。再版。布卢明顿和伦敦：印第安纳大学出版社，1971 年。
Brindel, June Rachuy. Ariadne: A Novel of Ancient Crete. New York: St. Martin's Press, 1980 . 布林德尔，琼·拉楚伊。阿里阿德涅：古代克里特岛的小说。纽约：圣马丁出版社，1980 年。
-. Phaedra: A Novel of Ancient Athens. New York: St. Martin's Press, 1985. -.Phaedra：古雅典的小说。纽约：圣马丁出版社，1985 年。
Broner, E. M. A Weave of Women. New York: Holt, Rinehart and Winston, 1978. 布罗纳，EM A 女性编织。纽约：霍尔特、莱因哈特和温斯顿，1978 年。
Brophy, Brigid. "An Anecdote of the Golden Age [Homage to Back to Methuselah]." 布罗菲，布里吉德。“黄金时代的轶事[向玛土撒拉致敬]。”
In The Adventures of God in his Search for the Black Girl. Boston: Little, Brown & Co., 1968. 在《上帝的历险记》中寻找黑人女孩。波士顿：Little，Brown&Co.，1968年。
Bryant, Dorothy. The Kin of Ata are Waiting for You. 1971. Berkeley: Moon Books, 1976. Originally entitled The Comforter. 科比，多萝西。阿塔的亲戚在等着你。1971. 伯克利：Moon Books，1976 年。原标题为《保惠师》。
Colegate, Isabel. The Shooting Party. New York: The Viking Press, 1980; Avon Books, 1982. 科尔盖特，伊莎贝尔。射击派对。纽约：维京出版社，1980 年;雅芳图书，1982 年。
Colette. Break of Day. New York: Farrar, Straus and Giroux, Inc., 1961; Ballantine Books, 1983. 科莱特。破晓。纽约：Farrar、Straus 和 Giroux， Inc.，1961 年;Ballantine Books，1983 年。
Cross, Amanda. The James Joyce Murders. New York: Macmillan Co., 1967. 克罗斯，阿曼达。詹姆斯·乔伊斯谋杀案。纽约：麦克米伦公司，1967 年。
de Araújo, Virginia. "The Friend . . .," Sinister Wisdom, no. 20 (1982), 17. 弗吉尼亚州德阿劳霍。「朋友......」，《险恶的智慧》，第20期（1982年），第17页。
Drabble, Margaret. The Ice Age. New York: Alfred A. Knopf; New York and Scarborough, Ontario: New American Library, 1977. Drabble，玛格丽特。冰河时代。纽约：Alfred A. Knopf;纽约和安大略省斯卡伯勒：新美国图书馆，1977 年。
Ellis, Alice T. The Birds of the Air. New York: The Viking Press, 1980. 埃利斯，爱丽丝 T.空中的鸟儿。纽约：维京出版社，1980 年。
-. The Sin Eater. London: Duckworth, 1977. -.食罪者。伦敦：达克沃斯，1977 年。
-. The 27th Kingdom. London: Duckworth, 1982. -.第27王国。伦敦：达克沃斯，1982 年。
Fo, Dario and Franca Rame. Female Parts: One Woman Plays. Adapted by Olwen Wywark. Translated by Margaret Kunzle. London: Pluto Press, 1981. Fo、Dario 和 Franca Rame。女性部分：一个女人扮演。由Olwen Wywark改编。由玛格丽特·昆兹勒（Margaret Kunzle）翻译。伦敦：冥王星出版社，1981 年。
Fraser, Antonia. Your Royal Hostage. New York: Atheneum, 1988. 弗雷泽，安东尼娅。你的皇家人质。纽约：雅典娜博物馆，1988 年。
Gilman, Charlotte Perkins. Herland. New York: Pantheon Books, 1979. First serialized in the Forerunner 6 (1915). 吉尔曼，夏洛特·帕金斯。赫兰德。纽约：万神殿图书，1979 年。首次在《先行者6》（1915）上连载。
Glaspell, Susan. A Jury of Her Peers. London: Ernest Benn, Ltd., 1927. 格拉斯佩尔，苏珊。由她的同龄人组成的陪审团。伦敦：欧内斯特·本恩有限公司，1927 年。
Gordon, Mary. Final Payments. New York: Random House, 1978. 戈登，玛丽。最终付款。纽约：兰登书屋，1978 年。
Grahn, Judy. The Queen of Swords. Boston: Beacon Press, 1987. 格拉恩，朱迪。剑后。波士顿：灯塔出版社，1987 年。
Hurston, Zora Neale. Their Eyes Were Watching God. 1937. Greenwich, Connecticut: A Fawcett Premier Book, 1965. 赫斯顿，佐拉·尼尔。他们的眼睛注视着上帝。1937. 康涅狄格州格林威治：福塞特总理书，1965 年。
Kingston, Maxine Hong. The Woman Warrior: Memoirs of a Girlhood Among Ghosts. New York: Alfred A. Knopf, 1977. 金士顿，玛克辛·洪。女战士：幽灵少女时代的回忆录。纽约：Alfred A. Knopf，1977 年。
Kundera, Milan. The Book of Laughter and Forgetting. New York: Alfred A.Knopf. 1979; Penguin Books, 1985. 昆德拉，米兰。欢笑与遗忘之书。纽约：Alfred A.Knopf。1979;企鹅图书，1985 年。
McCarthy, Mary. Birds of America. New York: Harcourt, Brace Jovanovich, 1965; New American Library, 1965. 麦卡锡，玛丽。美国鸟类。纽约：哈考特，布雷斯·约万诺维奇，1965 年;新美国图书馆，1965 年。
Meyer, Lynn. Paperback Thriller. New York: Random House, 1975. 迈耶，林恩。平装惊悚片。纽约：兰登书屋，1975 年。
Murdoch, Iris. The Good Apprentice. New York and Harmondsworth: Penguin Books, 1987. 默多克，鸢尾花。好学徒。纽约和哈蒙兹沃思：企鹅图书，1987 年。
Nichols, Mary Gove. Mary Lyndon or, Revelations of a Life: An Autobiography. New York: Stringer and Townsend, 1855. 尼科尔斯，玛丽·戈夫。玛丽·林登（Mary Lyndon）或《生命的启示录：自传》（Revelations of a Life： An Autobiography）。纽约：斯金格和汤森，1855 年。
Olsen, Tillie. Yonnondio: From the Thirties. New York: Dell, 1974. 奥尔森，蒂莉。Yonnondio：从三十年代开始。纽约：戴尔，1974 年。
Parker, Pat. "To a Vegetarian Friend," Womanslaughter. Oakland, California: Diana Press, 1978. Parker， Pat. “To a Vegetarian Friend，” Womanslaughter.加利福尼亚州奥克兰：戴安娜出版社，1978 年。
Piercy, Marge. Small Changes. Garden City, New York: Doubleday and Co., 1972; Greenwich, Connecticut: A Fawcett Crest Book, 1973. 皮尔西，玛吉。小改动。纽约花园城：Doubleday and Co.，1972 年;康涅狄格州格林威治：福塞特纹章书，1973 年。
Roth, Philip. Portnoy's Complaint. New York: Random House, 1967. 罗斯，菲利普。波特诺伊的投诉。纽约：兰登书屋，1967 年。
Ryan, Agnes. "Who Can Fear Too Many Stars?" unpublished novel. 瑞安，艾格尼丝。“谁能害怕太多的星星？”未出版的小说。
Scott, Sarah. A Description of Millenium Hall. London, 1762. Reprint. New York and London: Garland Publishing Inc., 1974. 斯科特，莎拉。千禧大厅的描述。伦敦，1762 年。重印。纽约和伦敦：加兰出版公司，1974 年。
Shelley, Mary Wollstonecraft. Frankenstein or, The Modern Prometheus: The 1818 Text. Edited by James Rieger. Indianapolis: Bobbs-Merrill, 1974: Chicago and London: University of Chicago Press, 1982. 雪莱，玛丽·沃斯通克拉夫特。弗兰肯斯坦或现代普罗米修斯：1818 年的文本。由詹姆斯·里格（James Rieger）编辑。印第安纳波利斯：Bobbs-Merrill，1974 年：芝加哥和伦敦：芝加哥大学出版社，1982 年。
Sinclair, Upton. The Jungle. 1906. New York: New American Library, 1973. 辛克莱，厄普顿。丛林。1906. 纽约：新美国图书馆，1973 年。
Singer, Isaac Bashevis. Enemies: A Love Story. New York: Farrar, Straus and Giroux, 1972. 歌手艾萨克·巴什维斯（Isaac Bashevis）。敌人：一个爱情故事。纽约：Farrar、Straus 和 Giroux，1972 年。
Singer, Rochelle. The Demeter Flower. New York: St. Martin's Press, 1980. 歌手，罗谢尔。得墨忒耳之花。纽约：圣马丁出版社，1980 年。
Snodgrass, W. D. Selected Poems: 1957-1987. New York: Soho Press, 1987. 斯诺德格拉斯，W.D.诗选：1957-1987。纽约：Soho 出版社，1987 年。
Tyler, Anne. The Accidental Tourist. 1985. New York: Berkley Books, 1986. 泰勒，安妮。意外的游客。1985. 纽约：伯克利图书，1986 年。
-. If Morning Ever Comes. 1964. New York: Berkley Books, 1986. -.如果早晨来了。1964. 纽约：伯克利图书，1986 年。
-. The Tin Can Tree. 1965. New York: Berkley Books, 1986. -.锡罐树。1965. 纽约：伯克利图书，1986 年。
-. The Clock Winder. New York: Alfred A. Knopf, 1972. -.时钟绕线机。纽约：Alfred A. Knopf，1972 年。
Walker, Alice. Meridian. New York: Harcourt Brace Jovanovich, 1976; Washington Square Press, 1977. 沃克，爱丽丝。经线。纽约：哈考特·布雷斯·约万诺维奇，1976 年;华盛顿广场出版社，1977 年。
-. The Temple of My Familiar. San Diego, New York: Harcourt Brace Jovanovich, 1989 . -.我熟悉的神庙。圣地亚哥，纽约：哈考特·布雷斯·约万诺维奇，1989 年。
Washington, Mary Helen, ed. Midnight Birds: Stories of Contemporary Black Women Writers. Garden City, New York: Doubleday and Co., 1980. 华盛顿，玛丽·海伦（Mary Helen）编辑《午夜鸟：当代黑人女作家的故事》（Midnight Birds： Stories of Contemporary Black Women Writers）。纽约花园城：Doubleday and Co.，1980 年。
Winant, Fran. "Eat Rice Have Faith in Women." In Winant, Dyke Jacket: Poems and Songs. New York: Violet Press, 1980. 温南特，弗兰。“吃米饭，对女人有信心。”在Winant，Dyke Jacket：诗歌和歌曲。纽约：紫罗兰出版社，1980 年。
Winterson, Jeanette. Oranges are not the Only Fruit. 1985. New York: The Atlantic Monthly Press, 1987. 温特森，珍妮特。橙子不是唯一的水果。1985. 纽约：大西洋月刊出版社，1987 年。
Brody, Jane. Jane Brody's Nutrition Book. New York: W. W. Norton, 1981. 布罗迪，简。简·布罗迪（Jane Brody）的营养书。纽约：WW Norton，1981 年。
Burkitt, D. P. "The Protective Value of Plant Fibre Against Many Modern Western Diseases." Qualitas Plantarum—Plant Foods for Human Nutrition. 29, nos. 1-2 (July 6, 1979), pp. 39-48. Burkitt， D. P. “植物纤维对许多现代西方疾病的保护价值。”Qualitas Plantarum——人类营养的植物性食物。29，第1-2期（1979年7月6日），第39-48页。
Christian, Eugene. Meatless and Wheatless Menus. New York: Alfred A. Knopf, 1917. 克里斯蒂安，尤金。无肉无小麦菜单。纽约：Alfred A. Knopf，1917 年。
Cleave, T. L., G. D. Campbell, N. S. Painter. Diabetes, Coronary Thrombosis, and the 克利夫，TL，GD 坎贝尔，NS 画家。糖尿病、冠状动脉血栓形成和
Saccharine Disease. Second Edition. Bristol, England: John Wright and Sons, 1969. 糖精病。再版。英国布里斯托尔：John Wright and Sons，1969 年。
Drummond, Jack. Nutritional Requirements of Man in the Light of Wartime Experience. London, 1948. 德拉蒙德，杰克。根据战时经验对人类的营养需求。伦敦，1948 年。
Fisher, Irving. "The Influence of Flesh Eating on Endurance." Yale Medical Journal. 13, no. 5 (March 1907), pp. 205-21. 费舍尔，欧文。“吃肉对耐力的影响。”耶鲁医学杂志。第 13 卷第 5 期（1907 年 3 月），第 205-21 页。
Hardinge, Mervyn G. and Hulda Crooks. "Non-Flesh Dietaries. 1. Historical Background." Journal of the American Dietetic Association. 43 (December 1963), pp. 545-49. Hardinge、Mervyn G. 和 Hulda Crooks。“非肉食者。1.历史背景。美国饮食协会杂志。43（1963年12月），第545-49页。
Hindhede, Mikkel. "The Effect of Food Restriction During War on Mortality in Copenhagen." Journal of the American Medical Society. 74, no. 6 (February 7, 1920), pp. 381-82. 欣德德，米克尔。“战争期间食物限制对哥本哈根死亡率的影响。”美国医学会杂志。第 74 卷第 6 期（1920 年 2 月 7 日），第 381-82 页。
Jackson, James C. How to Treat the Sick without Medicine. Dansville, New York: Austin, Jackson & Co., 1870. 杰克逊，詹姆斯 C.如何在没有药物的情况下治疗病人。纽约州丹斯维尔：奥斯汀，杰克逊公司，1870年。
Messina, Virginia and Mark. The Vegetarian Way: Total Health for You and Your Family. New York: Crown, 1996. 墨西拿，弗吉尼亚和马克。素食之道：为您和您的家人带来全面健康。纽约：皇冠，1996 年。
National Research Council. Diet, Nutrition, and Cancer. Washington, D. C: National Academy Press, 1982. 国家研究委员会。饮食、营养和癌症。华盛顿特区：国家学院出版社，1982 年。
Ryan, Agnes. "The Cancer Bogy," unpublished manuscript. 瑞安，艾格尼丝。“The Cancer Bogy”，未发表的手稿。
Seaman, Barbara and Gideon Seaman, M.D., Women and the Crisis in Sex Hormones. New York: Rawson Associates Publishers Inc., 1977. Seaman，Barbara 和 Gideon Seaman，医学博士，女性与性激素危机。纽约：Rawson Associates Publishers Inc.，1977 年。
Smith, Edward. Practical Dietary for Families, Schools, and the Labouring Classes. 史密斯，爱德华。家庭、学校和劳动阶级的实用饮食。
London: Walton and Maberly, 1864. 伦敦：沃尔顿和马伯利，1864 年。
Strøm, Axel and R. Adelsten Jensen. "Mortality from Circulatory Diseases in Norway 1940-1945," The Lancet. 260 (January 2, 1951), pp. 126-29. 斯特罗姆、阿克塞尔和 R. Adelsten Jensen。“1940-1945 年挪威循环系统疾病死亡率”，《柳叶刀》。260（1951年1月2日），第126-29页。
Other 其他
Arendt, Hannah. On Violence. New York: Harcourt, Brace and World, 1970. Arens, W. The Man-Eating Myth: Anthropology and Anthropophagy. New York: Oxford University Press, 1979. 阿伦特，汉娜。关于暴力。纽约：哈考特、布雷斯和世界，1970 年。阿伦斯，W.食人神话：人类学和人类学。纽约：牛津大学出版社，1979 年。
Barer-Stein, Thelma. You Eat What You Are: A Study of Canadian Ethnic Food Traditions. Toronto: McClelland and Stewart, 1979. 巴勒-斯坦，塞尔玛。你吃你是什么：加拿大民族饮食传统的研究。多伦多：麦克莱兰和斯图尔特，1979 年。
Berger, John. About Looking. New York: Pantheon, 1980. 伯杰，约翰。关于寻找。纽约：万神殿，1980 年。
Braverman, Harry. Labor and Monopoly Capital: The Degradation of Work in the Twentieth Century. New York and London: Monthly Review Press, 1974. 布雷弗曼，哈利。劳动与垄断资本：二十世纪劳动的退化。纽约和伦敦：每月评论出版社，1974 年。
Campbell, Joseph. The Masks of God: Primitive Mythology, Volume 1. New York: Penguin Books, 1959, 1978. 坎贝尔，约瑟夫。上帝的面具：原始神话，第 1 卷。纽约：企鹅图书，1959 年、1978 年。
Douglas, Mary. "Deciphering a Meal." In Implicit meanings: Essays in anthropology. London: Routledge & Kegan Paul, 1975. 道格拉斯，玛丽。“破译一顿饭。”在隐含的意义中：人类学论文。伦敦：Routledge和Kegan Paul，1975年。
Gregory, Dick. The Shadow That Scares Me. Edited James R. McGraw. Garden City, New York: Doubleday and Co., Inc., 1968. 格雷戈里，迪克。The Shadow That Scares Me. 编辑 James R. McGraw。纽约花园城：Doubleday and Co.， Inc.，1968 年。
Estragon, Vladimir. [Geoffrey Stokes] Waiting for Dessert. New York: The Viking Press, 1982. 埃斯特拉贡，弗拉基米尔。（杰弗里·斯托克斯）等待甜点。纽约：维京出版社，1982 年。
Evans, Travers Moncure and David Greene, The Meat Book. New York: Charles Scribner's Sons. 埃文斯（Evans），特拉弗斯·蒙库尔（Travers Moncure）和大卫·格林（David Greene），《肉书》。纽约：查尔斯·斯克里布纳的儿子。
Hinman, Robert B. and Robert B. Harris, The Story of Meat. Chicago: Swift & Co., 1939,1942 . Hinman、Robert B. 和 Robert B. Harris，《肉的故事》。芝加哥：斯威夫特公司，1939,1942。
Kohlberg, Lawrence. Essays on Moral Development. Volume 1. The Philosophy of Moral Development. New York: Harper & Row, 1981. 科尔伯格，劳伦斯。关于道德发展的论文。第 1 卷。道德发展哲学。纽约：Harper&Row，1981年。
Leakey, Richard E. and Roger Lewin. People of the Lake: Mankind and Its Beginnings. New York: Doubleday & Co., 1978; Avon Books, 1979. 利基、理查德 E. 和罗杰·勒温。湖中人：人类及其起源。纽约：Doubleday&Co.，1978年;雅芳图书，1979 年。
Miller, A. R. Meat Hygiene. Philadelphia: Lea and Febiger, 1951, 1958. Miller， A. R. 肉类卫生。费城：Lea 和 Febiger，1951 年、1958 年。
Postal, Paul M. "Anaphoric Islands." In Papers from the Fifth Regional Meeting of the Chicago Linguistic Society. Edited by Robert I. Binnick, Alice Davison, Georgia M. Green, Jerry L. Morgan. Chicago: Department of Linguistics, University of Chicago, 1969. 邮政，Paul M. “Anaphoric Islands”。在芝加哥语言学会第五次区域会议的论文中。由 Robert I. Binnick、Alice Davison、Georgia M. Green、Jerry L. Morgan 编辑。芝加哥：芝加哥大学语言学系，1969 年。
Selzer, Richard. "How to Build a Slaughterhouse." In Taking the World in for Repairs. New York: Morrow, 1986. 塞尔泽，理查德。“如何建造屠宰场。”在将世界带入维修中。纽约：Morrow，1986 年。
Shepard, Paul. The Tender Carnivore and the Sacred Game. New York: Charles Scribner's Sons, 1973. 谢泼德，保罗。温柔的食肉动物和神圣的游戏。纽约：查尔斯·斯克里布纳的儿子，1973 年。
Simoons, Frederick J. Eat Not This Flesh: Food Avoidances in the Old World. Madison: University of Wisconsin, 1961, 1967. Simoons， Frederick J. 不要吃这肉：旧世界的食物回避。麦迪逊：威斯康星大学，1961 年，1967 年。
Tanner, Nancy Makepeace. On Becoming Human: A Model of the Transition from Ape to Human and the Reconstruction of Early Human Social Life. Cambridge and New York: Cambridge University Press, 1981. 坦纳，南希·马克和平。关于成为人类：从猿到人的过渡和早期人类社会生活的重建的模型。剑桥和纽约：剑桥大学出版社，1981 年。
Weil, Simone. The Iliad, or the Poem of Force. 1940. Translated by Mary McCarthy. Wallingford, Pennsylvania: Pendle Hill, 1956, 1970. 威尔，西蒙妮。《伊利亚特》，或《武力之诗》。1940年，由玛丽·麦卡锡（Mary McCarthy）翻译。宾夕法尼亚州沃灵福德：彭德尔山，1956 年、1970 年。
Ziegler, P. Thomas. The Meat We Eat. Danville, Illinois: The Interstate Printers and Publishers, Inc., 1962, 1966. 齐格勒，P.托马斯。我们吃的肉。伊利诺伊州丹维尔：州际印刷商和出版商公司，1962 年、1966 年。
TWENTY-FIFTH ANNIVERSARY BIBLIOGRAPHY 二十五周年参考书目
Abbott, Jennifer, director, photographer, and editor. A Cow at My Table. Flying Eye Productions. 90 minutes. Color. 1998. Abbott， Jennifer，导演、摄影师和编辑。我桌上的一头牛。飞眼制作公司。90分钟。颜色。1998.
Adams, Carol J. Living Among Meat Eaters: The Vegetarian's Survival Handbook. New York: Three Rivers Press, 2001; Continuum, 2003; Lantern, 2008. Chinese edition, 2005. German Edition (Überleben unter Fleischessern: Tipps und Strategien für Vegetarierlnnen), 2008. 亚当斯，卡罗尔 J. 生活在肉食者中：素食者的生存手册。纽约：三河出版社，2001 年;Continuum，2003年;灯笼，2008 年。 中文版， 2005. 德文版（在肉食者中生存：素食者的技巧和策略），2008 年。
-. Prayers for Animals. New York: Continuum International, 2004. -.为动物祈祷。纽约：Continuum International，2004年。
-. Help! My child stopped eating meat! The Parents' A-Z Guide to Surviving a Conflict in Diets. New York: Continuum International, 2004. -.帮助！我的孩子不吃肉了！父母的 AZ 饮食冲突生存指南。纽约：Continuum International，2004年。
-. The Pornography of Meat. New York: Continuum International, 2003/Lantern, 2015. -.肉的色情。纽约：Continuum International，2003 年/Lantern，2015 年。
-. The Inner Art of Vegetarianism. New York: Lantern Books, 2000. -.素食主义的内在艺术。纽约：Lantern Books，2000 年。
-. Woman-Battering. Creative Pastoral Care and Counseling Series. Minneapolis: Fortress Press, 1994. -.殴打妇女。创意教牧关怀和辅导系列。明尼阿波利斯：堡垒出版社，1994 年。
-. Neither Man nor Beast: Feminism and the Defense of Animals. New York: Continuum International, 1994/Lantern, 2015. -.既不是人也不是野兽：女权主义和动物的防御。纽约：Continuum International，1994 年/Lantern，2015 年。
-. "Consumer Vision: Speciesism, Misogyny, and Media." In Critical Animal and Media Studies, edited by N. Almiron, M. Cole, and C. P. Freeman. New York: Routledge, 2015. -.“消费者视野：物种主义、厌女症和媒体。”在批判性动物和媒体研究中，由 N. Almiron、M. Cole 和 CP Freeman 编辑。纽约：劳特利奇，2015 年。
-. "Why a Pig? A Reclining Nude Reveals the Intersections of Race, Sex, Slavery, and Species." In Ecofeminism: Feminist Intersections with Other Animals and the Earth, edited by Carol J. Adams and Lori Gruen. New York and London: Bloomsbury, 2014. -.“为什么是猪？一幅斜倚的裸体揭示了种族、性别、奴隶制和物种的交集。在生态女性主义：女权主义与其他动物和地球的交叉点中，由 Carol J. Adams 和 Lori Gruen 编辑。纽约和伦敦：布鲁姆斯伯里，2014 年。
-. "God Talk and the Sexual Politics of Meat." In Weep Not for your Children: Essays on Religion and Violence, edited by Lisa Isherwood and Rosemary Radford Ruether. London: Equinox Books, 2008. -.“上帝谈话和肉的性政治。”在《不要为你的孩子哭泣：关于宗教和暴力的论文》中，由丽莎·伊舍伍德（Lisa Isherwood）和罗斯玛丽·拉德福德·鲁瑟（Rosemary Radford Ruether）编辑。伦敦：Equinox Books，2008 年。
-. "The War on Compassion" and "Caring about Suffering: A Feminist Analysis." In The Feminist Care Tradition in Animal Ethics: A Reader, edited by Josephine Donovan and Carol J. Adams. New York: Columbia University Press, 2007. -.“对同情的战争”和“关心苦难：女权主义分析”。在《动物伦理学中的女权主义关怀传统：读者》中，由约瑟芬·多诺万（Josephine Donovan）和卡罗尔·亚当斯（Carol J. Adams）编辑。纽约：哥伦比亚大学出版社，2007 年。
-. "A Very Rare and Difficult Thing': Ecofeminism, Attention to Animal Suffering, and the Disappearance of the Subject." In A Communion of Subjects: Animals in Religion, Science, and Ethics, ed. Kimberly Patton and Paul Waldau. New York: Columbia University Press, 2006. -.“一件非常罕见和困难的事情'：生态女性主义，对动物痛苦的关注，以及主题的消失。”在《主题的共融：宗教、科学和伦理学中的动物》中，金伯利·巴顿（Kimberly Patton）和保罗·瓦尔道（Paul Waldau）编辑。纽约：哥伦比亚大学出版社，2006 年。
Twenty-Fifth Anniversary Bibliography 二十五周年参考书目
-. "Robert Morris and a Lost 18th-Century Book: An Introduction to Morris's A Reasonable Plea for the Animal Creation." Organization and Environment 18, no. 4 (December 2005): 458-476. -.“罗伯特·莫里斯和一本失落的 18 世纪书：莫里斯对动物创造的合理恳求简介。”《组织与环境》第18卷，第4期（2005年12月）：458-476。
-. "I just raped my wife! What are you going to do about it, pastor?': The Church and Sexual Violence." In Transforming a Rape Culture, edited by Emilie Buchwald, Pamela Fletcher, and Martha Roth. Minneapolis: Milkweed Editions, 2005. -.“我刚刚强奸了我的妻子！牧师，你打算怎么做呢？'：教会和性暴力。在《转变强奸文化》中，由 Emilie Buchwald、Pamela Fletcher 和 Martha Roth 编辑。明尼阿波利斯：乳草版，2005 年。
—. "No Woman Would Die of an Illegal Abortion." In If Women Ruled the World: How to Create the World We Want to Live In, edited by Sheila Ellison. Makawao, HI: Inner Ocean, 2004. —.“没有一个女人会死于非法堕胎。在《如果女性统治世界：如何创造我们想要生活的世界》中，由希拉·埃里森（Sheila Ellison）编辑。夏威夷州马卡瓦奥：内海，2004 年。
-. "Bitch, Chick, Cow: Women's and (Other) Animals' Rights." In Sisterhood is Forever: The Women's Anthology for a New Millenium, edited by Robin Morgan. New York: Washington Square Press, 2003. -.“婊子、小鸡、奶牛：妇女和（其他）动物的权利。”在《姐妹情谊是永恒的：新千年的女性选集》中，由罗宾·摩根（Robin Morgan）编辑。纽约：华盛顿广场出版社，2003 年。
-. "Introduction." In Howard Williams, The Ethics of Diet: A Catena of Authorities Deprecatory of Flesh Eating. Urbana and Chicago: University of Illinois Press, 2003 . -.“引言。”在霍华德·威廉姆斯（Howard Williams）的《饮食伦理学：当局对肉食的嘲弄》中。厄巴纳和芝加哥：伊利诺伊大学出版社，2003 年。
—. "Eating Animals." In Eating Culture, edited by Ron Scapp and Brian Seitz. Albany, NY: State University of New York Press, 1998. —.“吃动物。”在饮食文化中，由罗恩·斯卡普（Ron Scapp）和布莱恩·塞茨（Brian Seitz）编辑。纽约州奥尔巴尼：纽约州立大学出版社，1998 年。
-. "Mad Cow' Disease and the Animal Industrial Complex: An Ecofeminist Analysis." Organization and Environment, vol. 10, no. 1 (March 1997): 26-51. -.“疯牛病和动物工业综合体：生态女性主义分析。”《组织与环境》，第10卷，第1期（1997年3月）：26-51。
-. "'This is not our Fathers' Pornography': Sex, Lies, and Computers." In Philosophical Perspectives on Computer-Mediated Communications, edited by Charles Ess. Albany, NY: State University of New York Press, 1996. -.“'这不是我们父亲的色情作品'：性、谎言和计算机。”在计算机媒介通信的哲学观点中，由查尔斯·埃斯·奥尔巴尼编辑，纽约：纽约州立大学出版社，1996 年。
-. "Woman-Battering and Harm to Animals." In Animals and Women: Feminist Theoretical Explorations, edited by Carol J. Adams and Josephine Donovan. Durham, NC: Duke University Press, 1995. -.“殴打妇女和伤害动物。”在《动物与女性：女权主义理论探索》中，由卡罗尔·亚当斯（Carol J. Adams）和约瑟芬·多诺万（Josephine Donovan）编辑。北卡罗来纳州达勒姆：杜克大学出版社，1995 年。
—. "Toward a Feminist Theology of Religion and the State." In Violence Against Women and Children: A Christian Theological Sourcebook, edited by Carol J. Adams and Marie Fortune. New York: Continuum, 1995. —.“走向宗教和国家的女权主义神学。”在《对妇女和儿童的暴力：基督教神学资料集》中，由Carol J. Adams和Marie Fortune编辑。纽约：Continuum，1995 年。
Adams, Carol J., ed. Ecofeminism and the Sacred. New York: Continuum International, 1993. 亚当斯，卡罗尔 J.，编辑。生态女性主义与神圣。纽约：Continuum International，1993年。
Adams, Carol and Patti Breitman, How to Eat Like a Vegetarian Even If You Never Want to Be One. New York: Lantern Books, 2008. 亚当斯、卡罗尔和帕蒂·布莱特曼，即使你永远不想成为素食主义者，如何像素食主义者一样吃饭。纽约：Lantern Books，2008 年。
Adams, Carol J. and Josephine Donovan, eds. Animals and Women: Feminist Theoretical Explorations. Durham, NC: Duke University Press, 1995. 亚当斯，卡罗尔 J. 和约瑟芬·多诺万，编辑。动物与女性：女权主义理论探索。北卡罗来纳州达勒姆：杜克大学出版社，1995 年。
Adams, Carol J. and Lori Gruen, eds. Ecofeminism: Feminist Intersections with Other Animals and the Earth. New York: Bloomsbury, 2014. 亚当斯（Adams），卡罗尔（Carol J.）和洛里·格鲁恩（Lori Gruen）编辑了生态女性主义：女权主义与其他动物和地球的交叉点。纽约：布鲁姆斯伯里，2014 年。
Armstrong, Philip. What Animals Mean in the Fiction of Modernity. New York: Routledge, 2008. 阿姆斯特朗，菲利普。动物在现代性小说中意味着什么。纽约：劳特利奇，2008 年。
Atherton, Peter and Matthew Calarco, eds. Animal Philosophy: Ethics and Identity. London and New York: Continuum, 2004. 阿瑟顿、彼得和马修·卡拉科（Matthew Calarco）编辑的《动物哲学：伦理与身份》。伦敦和纽约：Continuum，2004年。
Bennett, Beverly Lynn and Ray Sammartino, The Complete Idiot's Guide to Vegan Living. New York: Alpha Books, 2005. Bennett、Beverly Lynn 和 Ray Sammartino，《纯素生活完全白痴指南》。纽约：Alpha Books，2005 年。
Bernstein, Marc H. Without a Tear: Our Tragic Relationship with Animals. Urbana: University of Illinois Press, 2004. 伯恩斯坦，马克 H.没有眼泪：我们与动物的悲惨关系。厄巴纳：伊利诺伊大学出版社，2004 年。
Twenty-Fifth Anniversary Bibliography 二十五周年参考书目
Birke, Linda. Feminism, Animals and Science: The Naming of the Shrew. Buckingham, England and Philadelphia: Open University Press, 1994. 伯克，琳达。女权主义、动物和科学：鼩鼱的命名。白金汉，英格兰和费城：开放大学出版社，1994 年。
Bloodroot Collective. The Best of Bloodroot. Vols 1 and 2. Bridgeport, CT: Sanguinaria Publishing, 1993. 血根集体。血根的主要地标。第 1 卷和第 2 卷。康涅狄格州布里奇波特：Sanguinaria Publishing，1993 年。
Calarco, Matthew. Zoographies: The Questions of the Animal from Heidegger to Derrida. New York: Columbia, 2008. 卡拉科，马修。动物志：从海德格尔到德里达的动物问题。纽约：哥伦比亚，2008 年。
Carlson, Peggy, ed. The Complete Vegetarian: The Essential Guide to Good Health. Urbana and Chicago: University of Illinois Press, 2009. 卡尔森，佩吉，编辑。完全素食者：身体健康的基本指南。厄巴纳和芝加哥：伊利诺伊大学出版社，2009 年。
Coe, Sue. Dead Meat. New York and London: Four Walls Eight Windows, 1995. 科，苏。死肉。纽约和伦敦：四面墙八扇窗，1995 年。
Coetzee, J. M. Elizabeth Costello. New York: Penguin, 2004. 库切，JM 伊丽莎白·科斯特洛。纽约：企鹅出版社，2004 年。
Consolidated. Friendly Facism. Nettwerk. I.R.S. Records, 3939 Lankdershim Blvd, Universal City, CA 91604. 合并。友好的传真。内特维克。I.R.S. Records， 3939 Lankdershim Blvd， Universal City， CA 91604.
Cronon, William. Nature's Metropolis: Chicago and the Great West. New York: Norton, 2001. 克罗农，威廉。大自然的大都市：芝加哥和大西部。纽约：诺顿，2001 年。
Darrieussecq, Marie. Pig Tales: A Novel of Lust and Transformation. London: Faber and Faber, 1997. 达里厄斯塞克，玛丽。猪的故事：一部关于欲望和转变的小说。伦敦：Faber 和 Faber，1997 年。
Davis, Brenda and Vesanto Melina. Becoming Vegan: The Complete Guide to Adopting a Healthy Plant-Based Diet. Summertown, TN: The Book Publishing Company, 2000. 戴维斯、布伦达和维桑托·梅琳娜。成为素食主义者：采用健康植物性饮食的完整指南。田纳西州萨默敦：图书出版公司，2000 年。
Davis, Karen. Poisoned Chickens, Poisoned Eggs: An Inside Look at the Modern Poultry Industry. Summerton, TN: The Book Publishing Company, 1996. 戴维斯，凯伦。毒鸡，毒蛋：现代家禽业的内部观察。田纳西州萨默顿：图书出版公司，1996 年。
-. More Than a Meal: The Turkey in History, Myth, Ritual, and Reality. New York: Lantern Books, 2001. -.不仅仅是一顿饭：历史、神话、仪式和现实中的火鸡。纽约：Lantern Books，2001 年。
-. The Holocaust and the Henmaid's Tale. New York: Lantern Books, 2005. -.大屠杀和女仆的故事。纽约：Lantern Books，2005 年。
Dawn, Karen. Thanking the Monkey: Rethinking the Way We Treat Animals. New York: Harper, 2008. 黎明，凯伦。感谢猴子：重新思考我们对待动物的方式。纽约：哈珀，2008 年。
Derrida, Jacques. "The Animal That Therefore I Am (More to Follow)". Critical Inquiry 28 (Winter): 369-418, 2002. 德里达，雅克。“因此，我是动物（更多要遵循）”。批判性探究 28（冬季）：369-418,2002 年。
Donovan, Josephine and Carol J. Adams, eds. The Feminist Care Tradition in Animal Ethics: A Reader. New York: Columbia University Press, 2007. 多诺万、约瑟芬和卡罗尔·亚当斯（Carol J. Adams）编辑。动物伦理学中的女权主义关怀传统：读者。纽约：哥伦比亚大学出版社，2007 年。
Dunayer, Joan. Animal Equality: Language and Liberation. Derwood, MD: Ryce, 2001. 杜纳耶，琼。动物平等：语言与解放。马里兰州德伍德：Ryce，2001 年。
Faludi, Susan. The Terror Dream: Fear and Fantasy in Post-9/11 America. New York: Henry Holt, 2007. 法鲁迪，苏珊。恐怖之梦：9/11后美国的恐惧与幻想。纽约：亨利霍尔特，2007 年。
Fausto-Sterling, Anne. Sexing the Body: Gender Politics and the Construction of Sexuality. New York: Basic Books, 2000. Fausto-Sterling，安妮。性别化身体：性别政治与性行为的建构。纽约：基本书籍，2000 年。
Fudge, Erica. Perceiving Animals: Humans and Beasts in Early Modern English Culture. Urbana and Chicago: University of Illinois Press, 2002. 福吉，埃里卡。感知动物：早期现代英国文化中的人类和野兽。厄巴纳和芝加哥：伊利诺伊大学出版社，2002 年。
-. Brutal Reasoning: Animals, Rationality, and Humanity in Early Modern England. Cornell: Cornell University Press, 2006. -.残酷的推理：近代早期英国的动物、理性和人性。康奈尔：康奈尔大学出版社，2006 年。
Gaard, Greta. The Nature of Home: Taking Root in a Place. University of Arizona Press, 2007. 加德，格蕾塔。家的本质：扎根于一个地方。亚利桑那大学出版社，2007 年。
-. "Reproductive Technology, or Reproductive Justice? An Ecofeminist, Environmental Justice Perspective on the Rhetoric of Choice." Ethics and the Environment 15, no. 2 (2010): 103-129. -.“生殖技术，还是生殖正义？生态女性主义，环境正义的角度对选择的修辞。伦理与环境 15，第 2 期（2010 年）：103-129。
Gålmark, Lisa, Skönheter Och Odjur. Goteberg and Stockholm: Makadam förlag, 2005. Gålmark，丽莎，美女和野兽。哥德堡和斯德哥尔摩：Makadam förlag，2005 年。
Genoways, Ted. The Chain: Farm, Factory, and the Fate of Our Food. New York: HarperCollins, 2014. 吉诺韦斯，泰德。链条：农场、工厂和我们食物的命运。纽约：哈珀柯林斯出版社，2014 年。
Gilmore, Ruth Wilson. Golden Gulag: Prisons, Surplus, Crisis, and Opposition in Globalizing California. Berkeley, Los Angeles, and London: University of California, 2007. 吉尔摩，露丝威尔逊。金色古拉格：加州全球化中的监狱、盈余、危机和反对派。伯克利、洛杉矶和伦敦：加州大学，2007 年。
Gourevitch, Philip. 1998. We wish to inform you that tomorrow we will be killed with our families: Stories from Rwanda. New York: Farrar, Straus and Giroux. 古雷维奇，菲利普。1998. 我们想通知你，明天我们将和我们的家人一起被杀：来自卢旺达的故事。纽约：法拉尔、施特劳斯和吉鲁。
Gregory, James. Of Victorians and Vegetarians: The Vegetarian Movement in Nineteenth-Century Britain. London and New York: Tauris Academic Studies, Palgrave/Macmillan, 2007. 格雷戈里，詹姆斯。维多利亚时代和素食者：十九世纪英国的素食运动。伦敦和纽约：Tauris Academic Studies，帕尔格雷夫/麦克米伦，2007 年。
Gruen, Lori. Entangled Empathy. An Alternative Ethic for Our Relationships with Animals. New York: Lantern Books, 2015. 格鲁恩，萝莉。纠缠的同理心。我们与动物关系的另一种伦理。纽约：Lantern Books，2015 年。
Hale, Grace Elizabeth. Making Whiteness: The Culture of Segregation in the South: 1890-1940. New York: Vintage Books, 1998. 黑尔，格蕾丝·伊丽莎白。制造白人：南方的种族隔离文化：1890-1940 年。纽约：Vintage Books，1998 年。
Ham, Jennifer and Matthew Senior. Animal Acts: Configuring the Human in Western History. New York: Routledge, 1997. 汉姆、詹妮弗和马修。动物行为：西方历史上的人类配置。纽约：劳特利奇，1997 年。
Harper, A. Breeze. Sistah Vegan: Food, Identity, Health, and Society: Black Female Vegans Speak. New York: Lantern Books, 2010. 哈珀，A.微风。西斯塔素食主义者：食物、身份、健康和社会：黑人女性素食主义者说话。纽约：Lantern Books，2010 年。
Harris, Michael D. Colored Pictures: Race and Visual Representation. Chapel Hill and London: The University of North Carolina Press, 2003. 哈里斯，迈克尔 D. 彩色图片：种族和视觉表现。教堂山和伦敦：北卡罗来纳大学出版社，2003 年。
Jeffries, Sheila, The Industrial Vagina: The Political Economy of the Global Sex Trade. New York: Routledge, 2008. 杰弗里斯，希拉，《工业阴道：全球易的政治经济学》。纽约：劳特利奇，2008 年。
jones, pattrice. Aftershock: Confronting Trauma in a Violent World: A Guide for Activists and Their Allies. New York: Lantern Books, 2007. 琼斯，帕特里斯。余震：在暴力世界中面对创伤：活动家及其盟友指南。纽约：Lantern Books，2007 年。
Kara, Siddharth. Sex Trafficking: Inside the Business of Modern Slavery. New York: Columbia University Press, 2009. 卡拉，悉达多。易：现代奴隶制的内幕。纽约：哥伦比亚大学出版社，2009 年。
Kheel, Marti. Nature Ethics: An Ecofeminist Perspective. Lanham, Boulder, and New York: 2008. 凯尔，马蒂。自然伦理学：生态女性主义视角。兰纳姆、博尔德和纽约：2008 年。
Leneman, Leah. "The Awakened Instinct: Vegetarianism and the Women's Suffrage Movement in Britain." Women's History Review 5, no. 2 (1997): 271-287. 莱尼曼，莉亚。“觉醒的本能：素食主义和英国的妇女选举权运动。”《妇女历史评论》第5期，第2期（1997年）：271-287。
Luke, Brian. Brutal: Manhood and the Exploitation of Animals. Urbana and Chicago: University of Illinois, 2007. 卢克，布莱恩。残酷：男子气概和对动物的剥削。厄巴纳和芝加哥：伊利诺伊大学，2007 年。
-. Are Women Human? And Other International Dialogues. Cambridge: Harvard University, 2006. -.女人是人吗？和其他国际对话。剑桥：哈佛大学，2006 年。
Malamud, Randy. Reading Zoos: Representations of Animals and Captivity. New York: New York University, 1998. 马拉穆德，兰迪。阅读动物园：动物和圈养的代表。纽约：纽约大学，1998 年。
Mason, Jim. An Unnatural Order: Roots of Our Destruction of Nature. New York: Lantern, 2005. 梅森，吉姆。非自然的秩序：我们破坏自然的根源。纽约：灯笼，2005 年。
Mills, Kay. This Little Light of Mine: The Life of Fannie Lou Hamer. New York: Plume Books, 1993. 米尔斯，凯。我的这点光：房利美·卢·哈默（Fannie Lou Hamer）的一生。纽约：Plume Books，1993 年。
Twenty-Fifth Anniversary Bibliography 二十五周年参考书目
Ngai, Mae M. Impossible Subjects: Illegal Aliens and the Making of Modern America. Princeton: Princeton University Press, 2004. Ngai， Mae M. 不可能的主题：非法外国人和现代美国的形成。普林斯顿：普林斯顿大学出版社，2004 年。
Nibert, David. Animal Rights, Human Rights: Entanglements of Oppression and Liberation. Lanham, Boulder, and New York: Rowman and Littlefield, 2002. 尼伯特，大卫。动物权利，人权：压迫与解放的纠缠。兰纳姆、博尔德和纽约：Rowman 和 Littlefield，2002 年。
Noske, Barbara. Beyond Boundaries: Humans and Animals. Montreal: Black Rose Books, 1997 诺斯克，芭芭拉。超越国界：人类与动物。蒙特利尔：黑玫瑰图书，1997 年
O'Barr, William. Culture and the Ad: Exploring Otherness in the World of Advertising. Boulder: Westview, 1994. 奥巴尔，威廉。文化与广告：探索广告世界中的他者性。博尔德：Westview，1994 年。
Ozeki, Ruth L. My Year of Meats. New York: Viking Penguin, 1999. Ozeki，露丝 L.我的肉年。纽约：维京企鹅，1999 年。
Painter, Nell. The History of White People. New York: W. W. Norton, 2010. 画家，内尔。白人的历史。纽约：WW Norton，2010 年。
Potter, Will. Green is the New Red: An Insider's Account of a Social Movement Under Siege. San Francisco: City Lights Books, 2011. 波特，威尔。绿色是新的红色：围困下的社会运动的内幕人士。旧金山：城市之光图书，2011 年。
Rowe, Martin, ed. The Way of Compassion: Survival Strategies for a World in Crisis. New York: Stealth Technologies, 1999. 罗，马丁，编辑。慈悲之道：危机中的世界的生存策略。纽约：Stealth Technologies，1999 年。
Schlosser, Eric. Fast Food Nation: The Dark Side of the All-American Meal. New York: Perennial, 2002. 施洛瑟，埃里克。快餐国度：全美餐的阴暗面。纽约：Perennial，2002 年。
Scholtmeijer, Marian. Animal Victims in Modern Fiction: From Sanctity to Sacrifice. Toronto: University of Toronto Press, 1993. Scholtmeijer，玛丽安。现代小说中的动物受害者：从神圣到牺牲。多伦多：多伦多大学出版社，1993 年。
Seager, Joni. Earth Follies: Coming to Feminist Terms with the Global Environmental Crisis. New York: Routledge, 1993. 西格，乔尼。地球的愚蠢：与全球环境危机的女权主义关系。纽约：劳特利奇，1993 年。
Shiva, Vandana. Stolen Harvest: The Hijacking of the Global Food Supply. Boston: South End Press, 2000. 湿婆，万达纳。被盗的收成：全球粮食供应的劫持。波士顿：南端出版社，2000 年。
-. Staying Alive: Women, Ecology and Development. Boston: South End Press Classic Series, 2010. -.活着：妇女、生态与发展。波士顿：南端出版社经典系列，2010 年。
Stanescu, Vasile. "Green Eggs and Ham: Michael Pollan, Locavores, and the Myth of Environmentally Sustainable Meat." Journal for Critical Animal Studies 8, nos. (2010): 8-32. 斯坦内斯库，瓦西里。“绿鸡蛋和火腿：迈克尔·波伦、食肉动物和环境可持续肉类的神话。”关键动物研究杂志 8， nos. （2010）： 8-32.
Sturgeon, Noel. Ecofeminist Natures: Race, Gender, Feminist Theory and Political Action. New York: Routledge, 1997. 鲟鱼，诺埃尔。生态女性主义性质：种族、性别、女权主义理论和政治行动。纽约：劳特利奇，1997 年。
-. Environmentalism in Popular Culture: Gender, Race, Sexuality, and the Politics of the Natural. University of Arizona Press, 2008. -.流行文化中的环保主义：性别、种族、性取向和自然政治。亚利桑那大学出版社，2008 年。
Torres, Bob. Making a Killing: The Political Economy of Animal Rights. AK Press, 2007. 托雷斯，鲍勃。杀戮：动物权利的政治经济学。AK出版社，2007年。
Twine, Richard. Animals as Biotechnology: Ethics, Sustainability and Critical Animal Studies. London: Earthscan, 2010. 麻线，理查德。动物作为生物技术：伦理、可持续性和批判性动物研究。伦敦：Earthscan，2010 年。
Tyler, Tom. "An Animal Manifesto: Gender, Identity, and Vegan-Feminism in the Twenty-First Century: An interview with Carol J. Adams." Parallax 12, no. 1 (2006): 120-128 泰勒，汤姆。“动物宣言：二十一世纪的性别、身份和纯素女权主义：对卡罗尔·亚当斯的采访。”视差 12，第 1 期 （2006）：120-128
-. CIFERAE: A Bestiary in Five Fingers. Minneapolis, MN: Minnesota University Press, 2011. -.CIFERAE：五指动物图鉴。明尼苏达州明尼阿波利斯：明尼苏达大学出版社，2011 年。
Van Orman Quine, Willard. Word and Object. Cambridge: MIT Press, 1960. 范·奥曼·奎因，威拉德。单词和对象。剑桥：麻省理工学院出版社，1960 年。
Wilson, Tami, director and producer. Flesh. Rough Road Productions. 43 minutes. Color. 2006 . 威尔逊，塔米，导演兼制片人。肉。崎岖不平的道路制作。43分钟。颜色。2006 .
Wolfe, Cary. Animal Rites: American Culture, the Discourse of Species, and Posthumanist Theory. Chicago: University of Chicago Press, 2003. 沃尔夫，卡里。动物仪式：美国文化、物种话语和后人类主义理论。芝加哥：芝加哥大学出版社，2003 年。
COPYRIGHT ACKNOWLEDGMENTS 版权声明
The author and publisher gratefully acknowledge permission from the following sources to reprint material in this book: 作者和出版商感谢以下来源允许转载本书中的材料：
The University of North Carolina Press for "Feminism, the Great War and Modern Vegetarianism," which appeared in a somewhat different form in Arms and the Woman, edited by Helen Cooper, Adrienne Munich, and Susan Squier, copyright 1989 UNC Press. Reprinted by permission. 北卡罗来纳大学出版社的“女权主义、第一次世界大战和现代素食主义”，以略有不同的形式出现在《武器与女人》中，由 Helen Cooper、Adrienne Munich 和 Susan Squier 编辑，版权所有 1989 UNC Press。 经许可转载。
The Animals' Agenda for "Liberate Your Language," by Noreen Mola and the Blacker Family, from the Animals' Agenda 6, no. 8 (October 1986). Reprinted by permission of the Animals' Agenda. 诺琳·莫拉（Noreen Mola）和布莱克家族（Blacker Family）的《动物议程》（The Animals' Agenda for “Liberate Your Language”），摘自《动物议程》第6期，第8期（1986年10月）。经动物议程许可转载。
The Arthur and Elizabeth Schlesinger Library on the History of Women in America, Radcliffe College, Cambridge, Massachusetts, and the late Henry Bailey Stevens for permission to use material in the Agnes Ryan Collection. 马萨诸塞州剑桥市拉德克利夫学院的亚瑟和伊丽莎白·施莱辛格美国妇女历史图书馆，以及已故的亨利·贝利·史蒂文斯（Henry Bailey Stevens）允许使用艾格尼丝·瑞安（Agnes Ryan）收藏中的材料。
University of California Press for "Ritson as His Contemporaries Saw Him," from Bertrand H. Bronson, Joseph Ritson: Scholar-at-Arms, University of California Press, 1938, 1966. 加州大学出版社（University of California Press）的“里特森（Ritson）与他的同时代人看到他”（Ritson as His Contemporaries Saw Him），摘自伯特兰·布朗森（Bertrand H. Bronson），约瑟夫·里森（Joseph Ritson）：Scholar-at-Arms，加利福尼亚大学出版社，1938年，1966年。
Fran Winant for "Eat Rice Have Faith in Women," from Dyke Jacket: Poems and Songs, Violet Press, 1980. Reprinted by permission of the author. Violet Press, Post Office Box 398, New York, New York 10009. 弗兰·温南特（Fran Winant）的“吃米饭对女人有信心”，摘自《戴克夹克：诗歌与歌曲》，紫罗兰出版社，1980年。经作者许可转载。紫罗兰出版社，邮政信箱398，纽约，纽约10009。
The Heresies Collective for "The Sexual Politics of Meat," which appeared in a somewhat different form in Heresies 21: Food is a Feminist Issue, (1987). Heresies, PO Box 1306, Canal Street Station, New York, New York 10013. “肉的性政治”的异端集体，在异端21：食物是一个女权主义问题（1987）中以不同的形式出现。异端，邮政信箱 1306，运河街站，纽约，纽约 10013。
The Program in Women Studies at Princeton University for "The Rape of Animals, the Butchering of Women," which appeared in a somewhat different form in Violence, Feminism, and the History of Sexuality: Papers from the 4th Annual Graduate Women's Studies Conference: Feminism and its Translations in Critical Matrix: Princeton Working Papers in Women's Studies Special Issue 1 (Spring 1988). 普林斯顿大学妇女研究项目“对动物的强奸，对妇女的屠杀”，以略有不同的形式出现在《暴力、女权主义和性的历史：第四届年度研究生妇女研究会议的论文：女权主义及其在批判矩阵中的翻译：普林斯顿妇女研究工作论文特刊1》（1988年春季）中。
Alfred A. Knopf, Inc. and Lois Wallace of Wallace Literary Agency, Inc. for permission to quote an excerpt from Marge Piercy's "In the men's room(s)," from Circles on the Water. Selected Poems of Marge Piercy. Copyright 1973, 1982 by Marge Piercy. Wallace Literary Agency， Inc. 的 Alfred A. Knopf， Inc. 和 Lois Wallace 获准引用 Marge Piercy 的“In the men's room（s）”的摘录，摘自 Circles on the Water。玛吉·皮尔西诗选。版权所有 1973， 1982 Marge Piercy。
Macmillan, London and Basingstoke, for permission to use text and illustration from page 5 of Garth Pig and the Ice Cream Lady by Mary Rayner. 麦克米伦，伦敦和贝辛斯托克，允许使用玛丽·雷纳 （Mary Rayner） 的《加斯猪和冰淇淋女士》第 5 页中的文字和插图。
Gretchen Primack for permission to use "Love This" from Kind: Poems (Woodstock, NY: Post Traumatic Press, 2012). 格雷琴·普里马克（Gretchen Primack）获准使用《善良：诗歌》（纽约州伍德斯托克：创伤后出版社，2012年）中的“Love This”。
absent referent xxiv, xxxviii-xl, 5-6, 9-10, 15, 20-2, 51, 234n. 37 没有参照物 XXIV， XXXVIII-XL， 5-6， 9-10， 15， 20-2， 51， 234n. 37
acknowledgment of 确认
animals as xxiv, 20-1, 21-4, 37-8, 50, 动物如二十四、20-1、21-4、37-8、50、
birds as 56,170 鸟类为56,170
and racism nn. 40-2 和种族主义 Nn. 40-2
women as xxiii-xxv, xxvii, 59, 109, 172,174 妇女如XXIII-XXV、XXVII、59、109、172,174
Accidental Tourist, The (Tyler) 173 意外游客，（泰勒）173
activism xxvi 行动主义 XXVI
Adam see Bible; myths and legends 亚当见圣经;神话传说
Alastor (Shelley) 90 阿拉斯托（雪莱）90
Alcott, Bronson xxxviii 奥尔科特，布朗森三十八
Alda, Alan 17 阿尔达，艾伦 17
allusion 90 典故 90
Amazon Quarterly xxiii, xlvi 亚马逊季刊 xxiii， xlvi
American Heritage Dictionary of the English Language, The 15, 27, 55, 148 美国传统英语词典，15、27、55、148
American Vegetarian and Health Journal 146-7 美国素食与健康杂志 146-7
