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This nutritious version of the traditional French dish takes creamy and delicious to a healthy new level. If you’re unfamiliar with the term, ragout is a stew of meat, vegetables, and spices.

Our Creamy Chicken and Mushroom Ragout features heavenly baby bella mushrooms cooked in a mixture of olive oil, shallots, and onions. Tender chicken strips are sautéed to golden perfection and add satisfying protein to the meal. The dish calls for a splash of coconut milk to complete the cooking process, allowing all your ingredients to soak up the tropical fruit’s rich, subtle sweetness.

This magically mouthwatering recipe will shine at any meal. Ragout pairs wonderfully with brown rice, quinoa, or polenta.

Yields: 6 servings | Serving Size: 1 cup | Calories: 256 | Total Fat: 18g | Saturated Fat: 13g | Trans Fat: 0g | Cholesterol: 55mg | Sodium: 46mg | Carbohydrates: 4g | Fiber: 1g | Sugars: 1g | Protein: 19g | SmartPoints: 10 |

Ingredients

Directions

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I made this and it was yummy. The kids got steamed rice. Mom, after her gastric sleeve surgery had cauliflower rice.

Gina, Thanks for the feedback…so happy the family enjoyed!

Amazing and creamy! Served with jasmine rice and sautéed asparagus…Yum! I’ll definitely make this again!!

Thank you for this recipe it was delicious. I had it with cauliflower rice OMGoodness. I will definitely make this a favorite.

We’re so glad you enjoy this recipe, Linda! Cauliflower rice was a great side choice!

I have mine simmering right now. It is not creamy. It is runny. Is it supposed to be like this?

Kelly, I just remade this recipe and added one tweak: combined 2 Tablespoons each flour and butter then added to the pan when adding the coconut milk and nutmeg.

I see the description before the listed recipe mentions shallots but I don’t see shallots in the recipe? Please advise! Thank you much!!!

Veronica, This recipe was retested and the shallts removed. Sorry about the confusion.

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Agitation is a feeling of uneasiness typically accompanied by excessive talking or purposeless motions such as pacing or wringing the hands. This symptom is a special concern for many people who live with a mood disorder, as these individuals are more likely to experience an episode of agitation. Unlike depression and bipolar disorder, agitation isn’t an illness on its own. Rather, it’s typically a symptom of a mood disorder or another medical condition.

Agitation can be triggered in individuals when the treatment for their mood disorder is not working as well as it should. Stress or traumatic events can also trigger agitation. While it is a distressing experience, many people are able to manage and prevent the escalation of an agitation episode by educating themselves about the signs of agitation and developing a plan for when these signs appear.

In addition to feelings of unease, excessive talking, and unintentional motions such as wringing of the hands or pacing, mild to moderate signs of agitation may include:

As an episode of agitation escalates, the person may begin to show:

Agitation is experienced on a spectrum, so not everyone experiencing agitation will express all of these characteristics. It is especially important to note that agitation does not always lead to violence. Often, agitation goes hand in hand with anxiety or aggressive behavior, but doctors usually use agitation to describe only unintentional and purposeless behaviors that result from feelings of inner restlessness.

Treatment of agitation often involves treating the underlying condition such as depression, bipolar disorder, or another medical issue. Early intervention is often the most effective, which is why it is so important to understand and look for the signs of an agitation episode before it escalates.

Verbal de-escalation is a technique in which healthcare professionals talk a person down from an agitated state. The goal in verbal de-escalation is to help the person regain control so that he or she can better communicate needs with health care providers. Fast-acting medications may also be used temporarily for more severe episodes of agitation.

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The British Museum

1855,0609.458

The Hebrews leaving Egypt, after a painting attributed to Veronese: classical setting with at centre a man carrying a heavy bundle and a woman leaving a house and walking down some stairs, at right more figures following them; with engraved text below. c.1800/10Etching and engraving

From the second volume of 'Galerie du Palais Royal', a set published between 1786 and 1808; see 1837,0408.317 for comment.The painting is in the Musée des Beaux-Arts, Caen. The attribution to Veronese is debated, and it has been suggested the painting could be the work of the artist's studio, or Benedetto Caliari. See Pignatti Pedrocco, 'Veronese', Milan 1995, cat. No.A 10, p.506.

Not on display (Italian Masters Portfolio)

Prints Drawings

Recto

The Hebrews leaving Egypt, after a painting attributed to Veronese: classical setting with at centre a man carrying a heavy bundle and a woman leaving a house and walking down some stairs, at right more figures following them; with engraved text below. c.1800/10 Etching and engraving

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Helen Zhao responds to the claim that it is unacceptable to retain personal wealth.

According to journalist A.Q. Smith, you’re probably living an immoral life.

In his recent article in Current Affairs , Smith outright condemns the obscenely rich for their wealth, but the article is not only an attack against the millionaires and billionaires of the world—in arguing that keeping any amount of wealth is immoral, it is an assault against the lifestyle enjoyed by the majority of Western society.

Smith’s logic can be boiled down to the following excerpt: “Because every dollar you have is a dollar you’re not giving to somebody else, the decision to retain wealth is a decision to deprive others.”

What follows is a condemnation of the wealthy’s most outrageous spending habits. There is nothing scandalous about critiquing the rich; there are few among us who would find nothing incongruous about seeing in succession on one’s Facebook feed an article on the world’s most expensive pair of earrings ($57 million) and a video on the famine in Yemen.

This line of reasoning is not new. It has perhaps been examined most thoroughly by utilitarian philosopher Peter Singer, who offers the following thought experiment: suppose a child is drowning in a pool, and you are walking by on your way to class. Are you not morally obliged to step in and save the child? Most people agree that a moral obligation exists, and inaction is thus morally wrong. Singer then points to the “drowning children” of the world for example, the thousands across the world who die each day from malaria. The charity Nothing But Nets notes on their webpage that sending a bednet costs just ten dollars. Is donating a small sum to save a child from malaria not equivalent to pulling a drowning child out of a pool? If it is, then it follows that a refusal to donate said ten dollars is as morally reprehensible as walking past a drowning child without offering to help.

The natural conclusion to both Smith and Singer’s arguments is that all of us who live lives of comfort and frivolity are living immorally. Both protest this. Smith attempts to defend the assertion that moral duty becomes greater the more wealth you have, claiming the existence of some “maximum moral income” above which it is morally wrong to keep any money one may earn. First, there is the obvious fact that any such “maximum moral income” would be impossible in practice to determine. Should it be based upon what a person needs to survive? To flourish? To self-actualize? All of these are nebulous concepts with no universal dollar amounts attached. Second, this runs contrary to his most important line of reasoning: that it is wrong to use money for any purpose other than helping those who need it more. To illustrate this point, let us consider an amendment to Singer’s analogy.

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