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Todos hemos estudiado que los números tienen un cierto valor simbólico, tanto en Pitágoras como en la Biblia. Concretamente, en la Biblia el número 40 tiene una especial presencia: aparece en más de cien ocasiones y, de alguna manera, expresa los límites de un tiempo en el que se realiza una tarea importante. Así, Jesucristo está 40 días en el desierto y 40 días tras la resurrección, y en el Antiguo Testamento el diluvio duró 40 días e Israel peregrinó durante 40 años hasta alcanzar la tierra prometida. We have all learned that numbers have a certain symbolic value, both in Pythagoras and in the Bible. Specifically, the number 40 has a special presence in the Bible: it appears more than one hundred times and, in a way, expresses the limits of a period of time in which an important task is carried out. Thus, Jesus Christ spent 40 days in the desert and 40 days after the resurrection, and in the Old Testament the flood lasted 40 days and Israel wandered for 40 years before reaching the promised land.

Book review: Cimini, Giulia. Political parties in post-uprising Tunisia and Morocco. Routledge, 2023. 218 págs. Revista CIDOB d’Afers Internacionals, nº 135, p. 250-251Quadrimestral (October-December 2023)ISSN:1133-6595 | E-ISSN:2013-035X >> The full text articles are available in Spanish language Revista CIDOB d’Afers Internacionals, nº 135, p. 250-251Cuatrimestral (octubre-diciembre 2023)ISSN:1133-6595 | E-ISSN:2013-035X Reseña de libro: Cimini, Giulia. Political parties in post-uprising Tunisia and Morocco. Routledge, 2023, 218 págs.

Book review: Willis, Michael J. Algeria. Politics and society from the dark decade to the Hirak. Hurst, 2022. 531 págs. Revista CIDOB d’Afers Internacionals, nº 135, p. 252-254Quadrimestral (October-December 2023)ISSN:1133-6595 | E-ISSN:2013-035X >> The full text articles are available in Spanish language Revista CIDOB d’Afers Internacionals, nº 135, p. 252-254Cuatrimestral (octubre-diciembre 2023)ISSN:1133-6595 | E-ISSN:2013-035X Reseña de libro: Willis, Michael J. Algeria. Politics and society from the dark decade to the Hirak. Hurst, 2022, 531 págs.

Este libro es una apuesta decidida por el vigoroso y potencial compromiso ético que la universidad debería liderar frente al imparable proceso de degradación de la Tierra y la vida que en ella habita. Desde hace varias décadas, existe una notable evidencia científica de que el futuro de nuestro planeta corre serio peligro: la amenaza de destruir la biodiversidad de la vida y el riesgo de ser destruidos.

As spaces increasingly come to be described as \"smart,\" \"sentient,\" or \"thinking,\" scholars remain in disagreement as to the nature of intelligence, knowledge, or the \"human mind.\" This article opens the notion of intelligence to contestation, examining differing conceptions of intelligence and what they might mean for how geographers approach the theorization of \"smart\" spaces. Engaging debates on the distinction between cognition and consciousness, we argue for a view of intelligence as multiple, partial, and situated in and in-between spaces, bodies, objects, and technologies. This article calls on geographers to be attentive to the multiple forms of intelligence made possible by innovations in information processing and to the ways in which particular intelligences are prioritized-as others might be neglected or suppressed-through the production of smart spaces in the context of our rapidly changing understandings of the \"humanness\" of intelligence. Key Words: cognition, consciousness, digital technology, intelligence, space.

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To date, critical examinations of smart cities have largely ignored their temporality. In this article, I consider smart cities from a spatiotemporal perspective, arguing that they produce a new timescape and constitute space-time machines. The first half of the article examines spatiotemporal relations and rhythms, exploring how smart cities are the products of and contribute to space-time compression, create new urban polyrhythms, alter the practices of scheduling, and change the pace and tempos of everyday activities. The second half of the article details how smart cities shape the nature of temporal modalities, considering how they reframe and utilize the relationship among the past, present, and future. The analysis draws from a set of forty-three interviews conducted in Dublin, Ireland, and highlights that much of the power of smart urbanism is derived from how it produces a new timescape, rather than simply reconfiguring spatial relations.

Although Renaissance art often favoured classical architecture as the setting for sacred events and characters, several works from the period, from different European regions, placed religious narratives within rural landscapes that included vernacular architecture. Far from serving as neutral scenery, these rustic settings conveyed symbolic meaning shaped by theological discourse. Christian humanism and Platonic thought converged, prompting many Renaissance paintings to articulate the harmony between the humble life of the countryside and the divine order inscribed in the natural world. Drawing from contemporary humanist thought, pastoral literature, and the iconographic analysis of five case studies, this article argues that vernacular imagery provided a culturally resonant language for divine presence to be more easily experienced. The artistic choice of vernacular architecture, rather than revealing a rejection of Renaissance classicism, suggests a parallel mode of revival, grounded in classical heritage, just as much as Greco-Roman architecture would. This article explores how such architectural choices impacted the audience’s performative construction of sacred meaning, allowing spiritual experience to be mediated through recognisable and symbolically resonant landscapes. Aunque el arte renacentista solía preferir la arquitectura clásica como escenario para eventos y personajes sagrados, varias obras de la época, procedentes de diferentes regiones europeas, situaban las narrativas religiosas en paisajes rurales que incluían arquitectura vernácula. Lejos de servir como escenario neutral, estos entornos rústicos transmitían un significado simbólico moldeado por el discurso teológico. El humanismo cristiano y el pensamiento platónico convergieron, lo que llevó a muchas pinturas renacentistas a expresar la armonía entre la vida humilde del campo y el orden divino inscrito en el mundo natural. Basándose en el pensamiento humanista contemporáneo, la literatura pastoral y el análisis iconográfico de cinco casos prácticos, este artículo sostiene que las imágenes vernáculas proporcionaban un lenguaje culturalmente resonante que facilitaba la experiencia de la presencia divina. La elección artística de la arquitectura vernácula, en lugar de revelar un rechazo al clasicismo renacentista, sugiere un modo paralelo de Renacimiento, basado en la herencia clásica, al igual que lo haría la arquitectura grecorromana. Este artículo explora cómo tales elecciones arquitectónicas influyeron en la construcción performativa del significado sagrado por parte del público, permitiendo que la experiencia espiritual se mediara a través de paisajes reconocibles y simbólicamente resonantes.