Neither. I am told that the consumption of paleolithic vittles conduces to weight loss. Maybe it does. But I say unto you: What doth it profit a man to lose weight if he suffereth the clogging of his arteries? On the other hand, you are not going to take away my olive oil and nuts.
So I'm sticking with the Mediterranean diet as a via media between the extremes. But don't make a religion of this stuff. Brother Jackass needs to be kept in shape. Well maintained, he will carry you and your worldly loads over many a pons ansinorum. But don't expect him to convey you to the summum bonum.
Avoid fads and extremes. Where is the extremist Nathan Pritikin now? Long dead. A little butter won't kill you. Use common sense. Eat less, move more. Keep things in perspective. Just one pornographic movie can damage your soul irreparably, but one greasy double bacon cheeseburger will have no adverse effect on your body worth talking about. And fight the nanny-staters and food fascists every chance you get. More on this in the related entries infra.
My body is my body and not my body's body. So I am not my body. I have a body. This having, presumably sui generis and unlike any other type of having, is yet a having and not a being. My body doesn't have a body. I know that I have a body. My body doesn't know this. So again I am not my body. 'This body is this body' is a tautology. 'I am this body' is not a tautology.
The human body is not a body in the sense of physics alone but an embodiment of subjectivity. The body of the Other is the body of the Other.
Contra Husserl: I cannot constitute Paul's body (Leib, nicht Koerper) as a lived body without first constituting him as an Other Mind. So I cannot explain the constitution of the Other as Other by starting from the constitution of the body. The Fifth of the Cartesian Meditations ends in shipwreck.
An inspiration. Brother Jackass will carry you over many a pons asinorum for many a year if properly fueled and disciplined. Reform your diet and set aside two to three hours per day for vigorous exercise. Lalanne swam an hour a day and lifted weights for two. Right up until the end. And he always 'went to failure' doing his reps until he could do no more.
In part it is about control. I can't control your body, but I can control mine. Control is good. Power is good. Physical culture as the gaining and maintaining of power over that part of the physical world which is one's physical self. Self-mastery, as the highest mastery, must involve mastery of the vehicle of one's subjectivity. Control of one's vehicle is a clear desideratum. So stretch, run, hike, bike, swim, put the shot, lift the weight. In short: rouse your sorry ass from the couch of sloth and attend to your vehicle. 'Ass' here refers to Frate Asino, Brother Jackass, St Francis' name for his body. Keep him in good shape and he will carry you and many a prodigious load over many a pons asinorum.
(Interesting that Ger. Arsch, when it crossed the English Channel became 'arse,' but in the trans-Atlantic trip it transmogrified into the polyvalent 'ass.' Whatever you call it, get it off the couch.)
Tattoos are the graffiti of the human body. And just as the graffiti 'artist' defaces property public and private, the tattoo 'artist' defaces the human body, torturing the skin with needles and injecting it with ugly dyes. When I see yet another tattooed, pierced, tackle-box head, I wonder what this phenomenon means. Some thoughts of Theodore Dalrymple are worth pondering:
First, it [tattooing] was aesthetically worse than worthless. Tattoos were always kitsch, implying not only the absence of taste but the presence of dishonest emotion.
Second, the vogue represented a desperate (and rather sad) attempt on a mass scale to achieve individuality and character by means of mere adornment, which implied both intellectual vacuity and unhealthy self-absorption.
And third, it represented mass downward cultural and social aspiration, since everyone understood that tattooing had a traditional association with low social class and, above all, with aggression and criminality. It was, in effect, a visible symbol of the greatest, though totally ersatz, virtue of our time: an inclusive unwillingness to make judgments of morality or value.
There is such a thing as excessive concern with the body's health and excessive fear of its destruction. The body is to be used -- and used up. It is your vehicle here below; it is not you. It is an experience mill, so grind away. If thinking raises blood pressure, am I going to give up thinking? If reading weakens eyesight, will I give up reading? Physical health is a means, not an ultimate end. A healthy body aids the working out of my intellectual and spiritual salvation. But the point is to work out my intellectual and spiritual salvation.
Analogy. One takes good care of one's writing implements. But the point is to write something. The pencil achieves its end -- in both senses of the term -- by being used and used up. Similarly with the body and its organs.
So use the body, and use it up. You can't take it with you. But don't misuse it. Use it or lose it, but don't abuse it!