Thus, being vegetarian is seen as the sensible choice, one that promotes healthy food choices and such (Wilson, 2004) In similar fashion, the article "God is a vegetarian': The food, health and bio-spirituality of Hare Krishna, Buddhist and Seventh-Day Adventist devotees", author J. Nath brings focus and clarity to the spiritual argument for vegetarianism. In looking at several different religious groups, such as the Hare Krishna and Buddhists, it is discovered that vegetarianism plays a big role in their religious beliefs and daily practices (Nath, 2010). Thus, religious and spiritual people are evaluated in terms of a concept of "bio-spirituality", which is "a conceptual tool that accounts for the relationship between supernatural belief, and the natural physical environment" (Nath, 2010). In parallel, "Tasting the Ethical: Vegetarianism as Modern Re-Enchantment" discusses the political and social aspects of vegetarianism, considering the impact of adoption of vegetarianism. People surveyed in the article report of the moral dimensions of vegetarianism, building a "better world around themselves" by stopping consumption of meat (Hooky, 2014). Thus, such people are switching to vegetarianism with the goal of bringing about change in their society on the basis of a moral choice.
Discussion.
The first aspect of meat consumption is the physiological factors (i.e. to due with the body). Some people who abstain from the consumption of meat do so due to faith in research against meat consumption, such as the side effects from consumption of animal products. Such a physiological feeling is further exacerbated by sudden scare events such as the spread of "Mad Cow Disease" in Britain (Wilson, 2004). Such events create widespread panic, and have the effect of creating a culture of fear around certain products (in this case meat) (Wilson, 2004).
