The goal of this study was to evaluate and compare the hygienic-sanitary conditions of two Units of Food and Nutrition (UANs) (A and B) located in two municipalities of the Vale do Taquari, Rio Grande do Sul, by means of Ordinance No. 78/2009, which established the Checklist of Good Practices for Food Services. This legislation composes a checklist with 153 criteria distributed in 12 categories. Each criterion is endowed with the options "Yes", "No" and "NA" (not applicable), which were marked (...) with an "x", being: "NA" when the criterion did not correspond to the UAN reality, "No" when the criteria were not in compliance with the legislation, and "Yes" when UAN met the evaluation criteria legislation. The classification of each UAN followed the scoring criteria established by RDC 275/2002. The a UAN presented a total of 90.85% (n = 129) of compliance and the "B" UAN totaled 88.27% (n = 128) of compliance. Both were classified in Group 1 of DRC 275/2002. The "A" UAN presented 05 nonconforming categories, totaling 13 criteria (9.15%), and Unit B 08 nonconforming categories, totaling 17 criteria (11.72%). Both UANs had good hygienic-sanitary conditions because they met most of the criteria in accordance with the legislation. (shrink)

Over the past decade, the debate on atmospheres has grown among philosophers (see, e.g., Schmitz 2016; Böhme 2017; Griffero 2017; Jagnow 2024; Fernandez Velasco and Niikawa 2025). Examples of atmospheres are the joyful atmosphere exuding from a lively party; the shady atmosphere of a run-down back alley; the poignant atmosphere of Venice, Italy. Many scholars characterize atmospheres as having an intrinsically affective dimension. I argue that this claim is tempting and natural, albeit ultimately not convincing. I put forward the (...) hypothesis that the reason why atmospheres may seem intrinsically affective has to do with the fact that atmospheres are properties of environments. Environments are typically experienced from within and a look at some contemporary media practices reveals that there is a quite widespread assumption that environments experienced from within typically produce affective reactions in experiencers. I suggest that (a) the correlation between the experience of affective responses to environments and the experience of atmospheres of environments is confused with the obtaining of the relation whereby an atmosphere causes one to have an affective response; (b) the view that atmospheres produce affective responses in experiencers is overgeneralized and thus transformed into the claim that atmospheres invariably produce affective responses in experiencers. (shrink)

In this chapter, I argue that genuinely abstract images do not depict but have aboutness, nevertheless. All images have aboutness in virtue of the visual configurations on their surfaces: it is through those configurations that they can convey something – they can mean something, represent something, express something, and so on. On the one hand, in depictive images, the visual configurations on the images’ surfaces depict visible objects while abstracting completely from some of their visual proper- ties. In Giovanni Bellini’s (...) Portrait of Doge Leonardo Loredan (1501), for instance, the visual configurations on the pictorial surface depict Doge Loredan’s head and torso, as seen frontally. The image, however, com- pletely abstracts from, e.g., Doge Loredan’s legs, nape, and back. On the other hand, as I shall argue, when the visual configurations on a two- dimensional surface do not depict anything at all but have aboutness in ways other than the depictive, that two-dimensional surface is a genu- inely abstract image. As I shall show, all genuinely abstract images entirely abstain from depicting but can nevertheless abstract in different measures from the visual properties of objects. The first step for an account of genuinely abstract images is to distin- guish accurately between depictive images and genuinely abstract ones. For this, one needs an account of depiction – this is provided in the first section of this chapter. In the second section, different kinds of depictive images are singled out: this facilitates focusing on images that qualify as genuinely abstract. In the third section, four ways in which genuinely abstract images have aboutness are discussed: conventionality, indexicality, exemplifica- tion, and expressivity. The fourth section concludes with some general observations on the peculiarities of genuinely abstract images. (shrink)

This article is an attempt to briefly describe the current participation of Pentecostals in the Brazilian public sphere. I use the term tentative because it is not easy to discuss the Brazilian Religious Field and its power relations, controversies and tensions. In fact, in recent years, Pentecostal groups have shown themselves to be more visible, mainly due to social networks and communication networks on TV, radio and internet. This article is an effort to present this context based on the problem: (...) How could Christians, especially evangelicals, support a Federal Government that defends destructive and non-social policies? How could Pentecostal believers reaffirm social inequality, through ethnic-racial hatred, the denial of gender diversity and the subjection of women to the authority of men? To answer these questions, I describe part of the debate proposed by Brazilian literature on Pentecostalism and present some of the main evangelical leaders aligned with the conservative agenda of the current federal government. Finally, I declare that the literalist hermeneutics that goes back to the texts of the Hebrew Bible do legitimate and authorizes policies of social inequality and violence against communities in situations of social and economic vulnerability. (shrink)

In the context of agricultural activity intensification and rural abandonment, neo-rurality has emerged as a back-to-the-land migratory movement led by urban populations seeking alternative ways of life close to nature. Although the initiatives of the new peasantry are diverse, most are land related, such as agriculture and livestock farming. A priori, neorural people undertake agri-food system activities in ways that differ from the conventional model, following the principles of environmental and social sustainability. We conducted a systematic review of the (...) literature on the neo-rural phenomenon with the main objective of examining how neo-rurality has been found to support agroecological transitions. The corpus of neo-rural studies was analyzed from a social-ecological perspective, and a Multiple Correspondence Analysis (MCA) was conducted to determine whether neo-rural agri-food system activities follow agroecological principles. The results indicate that neo-rural studies is an emerging research field that has received considerable attention in western countries. Diverse conceptualizations and terms have been used to address the phenomenon, but the literature agrees on political and environmental motivations and several barriers faced by neo-rural people. This population and in particular new peasants, are employing a wide variety of agroecological practices and strategies throughout the agri-food system. Overall, neo-rural people have been reported to contribute significantly to agroecological transition. (shrink)

Centered around the analysis of the prescriptive portion of the Vedas, the Sanskrit philosophical school of Mīmāṃsā provides a treasure trove of normative investigations. We focus on the leading Mīmāṃsā authors Prabhākara, Kumārila and Maṇḍana, and discuss three modal logics that formalize their deontic theories. In the first part of this paper, we use logic to analyze, compare and clarify the various solutions to the _śyena_ controversy, a two-thousand-year-old problem arising from seemingly conflicting commands in the Vedas. In the second (...) part, the formalized Mīmāṃsā theories are analyzed and employed to provide alternative perspectives on well-known paradoxes from the contemporary field of deontic logic. Thus, we go from logic to Mīmāṃsā and back again. (shrink)

--- abstract is not requested by the Editor.

Jacobus Elisa Johannes Capitein (1717–1747) was a Black philosopher and theologian. He was enslaved as a child in what is today central Ghana and eventually taken to the Netherlands, where he studied theology at the University of Leiden. This chapter is a selection from his 1742 work Political-Theological Dissertation about Slavery, Not Contrary to Christian Freedom, which argues for the compatibility of Christianity and slavery. The work was written as a requirement for his university degree. Capitein’s main aim is (...) to show (a) that it is permissible for Christians to own enslaved people and (b) that Christians are not required to free enslaved people who have converted to Christianity. In addition, he discusses the meaning of the term ‘slavery’ and the origins of the institution of slavery; he also argues against the Aristotelian theory that some human beings are naturally destined to be slaves. (shrink)

Empathy is a term used increasingly both in moral theory and animal ethics. Yet, its precise meaning is often left unexplored. The book aims to tackle this by clarifying the different and even contradictory ways in which “empathy” can be defined.

Before 1800 nothing was irrelevant. So argues Elisa Tamarkin's sweeping cultural history of a key shift in consciousness: the arrival, around 1800, of "relevance" as the means to grasp how something previously disregarded becomes important and interesting. At a time when so much makes claims to attention every day, how does one decide what is most valuable right now? This is not only a contemporary problem. For Ralph Waldo Emerson, the question for the nineteenth century was how, in the (...) immensity and "succession" of objects, anything becomes a proper object of experience. How that question was finally defined as one of relevance is the story of Apropos of Nothing. Relevance, Tamarkin shows, was primarily an Anglo-American concept. It engaged major intellectual figures, centrally the pragmatists-William James, Alain Locke, and John Dewey-and before them thinkers including Emerson and Alfred North Whitehead. Most of all, relevance was a problem for the worlds of art, literature, education, and criticism. These were fascinated by how old, boring, distant, or unfamiliar things get taken in; how they are admitted as meaningful; how they come home to us like the ludicrous raven comes to Edgar Allan Poe's student in the middle of the night in some obscure connection with himself. Many nineteenth-century American artists saw their paintings as pragmatic works that make relevance-that suggest versions of events that feel apropos of our world the moment we see them. (Tamarkin's book is richly illustrated, in color, with works by Winslow Homer, Abbott Handerson Thayer, Edgar Degas, and others.) Relevance remains a conundrum, especially for the humanities. It obliges us to say why we admit Poe's poem-or, say, a line of Emerson's-is interesting enough to study it, to dedicate ourselves to understanding it, to affirming that this effort is, in Emerson's words, "relevant to me and mine, to nature, and the hour that now passes.". (shrink)

Empathy has become a common point of debate in moral psychology. Recent developments in psychiatry, neurosciences and social psychology have led to the revival of sentimentalism, and the ‘empathy thesis’ has suggested that affective empathy, in particular, is a necessary criterion of moral agency. The case of psychopaths – individuals incapable of affective empathy and moral agency, yet capable of rationality – has been utilised in support of this case. Critics, however, have been vocal. They have asserted that the case (...) of autism proves the empathy thesis wrong; that psychopathy centres on rational rather than empathic limitations; that empathy is not relevant to many common normative behaviours; and that rationality is required when empathy fails. The present paper analyses these four criticisms. It will be claimed that they each face severe difficulties, and that moral agency ought to be approached via a multi-tier model, with affective empathy as a baseline. (shrink)