Bøger af Kristjan Kristjansson

Gumbo er kjarninn í Creole og Cajun matreiðslu, skyldurétturinn á hverjum matseðli veitingahúsa og hjarta heimilismatargerðar. Það sýnir bestu innfædda skelfiskinn sem og staðbundna pylsur, alifugla, villibráð og krydd. Það er upprunnið í Louisiana á átjándu öld og dregur nafn sitt annað hvort af bantúorðinu fyrir okra (gombo) eða Choctaw orðið fyrir filé (kombó). Bæði okra og filé, sem eru möluð sassafras lauf notuð af frumbyggjum, þjóna sem þykkingarefni fyrir gumbo, ásamt roux, botni af hveiti brúnað í olíu. Algengasta þykkingarefnið er roux, sem er svipað og sósu. Að hve miklu leyti það er brúnt ræður litnum á gúmmíinu. Matreiðslumenn á staðnum taka það oft í dökkbrúnan lit sem gefur fullunna vörunni djúpan og sterkan bragð. Hefðbundið, laukur, sellerí, og papriku (þekkt sem þrenning staðbundinnar matreiðslu) ásamt hvítlauk eru kraumaðir í roux, og soð er bætt við til að gera Gumbo. Innihaldsefni, allt frá skelfiski til alifugla til villibráðar, skapa gerð og bragð gúmmísins. Krydd eins og cayenne pipar, timjan og lárviðarlauf breyta bragði réttarins til að gleðja matreiðslumanninn og gúmmíið er borið fram í skálum yfir hrísgrjónum. Áberandi stílar gumbo eru Creole (New Orleans) og Cajun (suðvestur Louisiana). Creole notar tómata og Cajun ekki. Því er annar brúnn og hinn rauðbrúnn. Creole gumbo hefur tilhneigingu til að hafa þynnri botn, en Cajun gúmmí er heitari, dekkri og stundum þykkari og er líklegri til að nota villibráð eins og villiönd. Í suðurhluta Louisiana eru gúmmíréttir bornir fram á öllum borðum, ríkum sem fátækum, og á flestum veitingastöðum, hágæða eða öðrum

Analyses the cutting edge of the latest developments in justice discourse, both in philosophy and in the social sciences. Written from a philosophical perspective, this book gives an accessible but penetrating exploration of various interlocking and interdisciplinary themes relating to justice.

What can Aristotle teach us that is relevant to contemporary moral and educational concerns? This book's message is that Aristotle has much to teach us about those issues and many others. It analyses and dispels myriad misconceptions about Aristotle's views on morality, emotions and education that abound in the literature.

In this study, which offers a comprehensive overview of debates on political freedom, Kristjan Kristjansson develops a theory of negative liberty, the so-called 'responsibility view', that meets many of the goals of advocates of positive liberty while retaining its distinctive 'negative' nature.

Positive psychology is one of the biggest growth industries in the discipline of psychology. At the present time, the subfield of 'positive education' seems poised to take the world of education and teacher training by storm. In this first book-length philosophical study of positive psychology, Professor Kristjan Kristjansson subjects positive psychology's recent inroads into virtue theory and virtue education to sustained conceptual and moral scrutiny. Professor Kristjansson's interdisciplinary perspective constructively integrates insights, evidence and considerations from social science and philosophy in a way that is easily accessible to the general reader. He offers an extended critique of positive psychology generally and 'positive education' in particular, exploring the philosophical assumptions, underpinnings and implications of these academic trends in detail. This provocative book will excite anyone interested in cutting-edge research on positive psychology and on the virtues that lie at the intersection of psychology, philosophy of mind, moral philosophy, education, and daily life.

If there is one value that seems beyond reproach in modernity, it is that of the self and the terms that cluster around it, such as self-esteem, self-confidence and self-respect. It is not clear, however, that all those who invoke the self really know what they are talking about, or that they are all talking about the same thing. What is this thing called 'self', then, and what is its psychological, philosophical and educational salience? More specifically, what role do emotions play in the creation and constitution of the self? This book proposes a realist, emotion-grounded conception of selfhood. In arguing for a closer link between selfhood and emotion than has been previously suggested, the author critically explores and integrates self research from diverse academic fields. This is a provocative book that should excite anyone interested in cutting-edge research on self-issues and emotions that lies at the intersection of psychology, philosophy of mind, moral philosophy and moral education.