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Este trabajo propone, en primer lugar, un análisis del prefacio del De comprobatione sextae aetatis, una obra elaborada por el obispo Julián de Toledo en torno al año 686, en el contexto de las relaciones entre judíos y cristianos en el reino visigodo de Toledo. Se indagará, principalmente, en su contenido, en los intereses que motivaron su producción y en los posibles auditorios imaginados por el toledano. En segundo lugar, presentamos la traducción al español tanto del prefacio como de la oración, los dos textos que acompañan al De comprobatione.

Traditions of wayang puppetry in Indonesia realize what Philippe Descola refers to as an «animist ontology». Not only human figures, but also what Tim Ingold calls «nonhuman persons», including personal possessions, landforms, and animals, possess consciousness and interiority. Among wayang’s diverse story sources, the Ramayana stands out for its animistic qualities. Episodes depict interactions between humans, ogres, monkeys, deities, and other nonhuman persons, activating the potential of the medium for representing transformation and theatrically mining the suspension of natural laws. This essay, based on ongoing research into the wayang collection of Yale University Art Gallery, examines how the characters of the Ramayana reflect shifting theatrical styles and animistic beliefs. Analysis of these historical puppets is followed by an exploration of an experimental 2023 Ramayana production originated at the University of Con-necticut hybridizing wayang with the tholpavakoothu shadow puppet tradition of Kerala, India, in which the epic is retold from the perspective of the trees and wood inhabiting it.

We use phenomenology to reflect on the experience of being with others as mediated by screens through videoconferencing platforms, a phenomenon accelerated by the Covid-19 pandemic and social isolation measures. We explore two directions to explain the intersubjective experience of a videoconference. One direction introduces a conceptual background based on previous contributions in phenomenology, while the other one is more speculative: we introduce the novel idea of a phantom other. First, we understand this phenomenon either as a correlate of image consciousness or as a paradoxical perception. Then, we introduce the phantom other using ideas offered in phenomenological descriptions in which the phantom limb appears as a quasi-presence. The phantom other is the same flesh and blood body with whom I co-constitute senses of the world. In a videoconference, the other appears as a whole body with which I coordinate, although she appears as a phantom other.

Hebrew-language resources are widely cataloged throughout the world, but until the era of RDA there had never been an attempt to translate a comprehensive set of cataloging terminology and definitions. Translating the result of centuries of cataloging traditions and of international cooperation into Hebrew is a highly complex task. Aside from the usual issues of grammar, syntax, and orthography, respect must be paid to the pidgin used in professional communication and in Israeli library school cataloging classes. Other factors to be considered include the highly-gendered nature of Hebrew, the effect of Academy of the Hebrew Language decisions on cataloging terminology, and the organizational challenge of translation in a country which has no national policy and standards body and whose librarianship organizations are led by volunteers. This paper will discuss the problems involved in translating RDA terminology into Hebrew as well as the innovations in the Israeli cataloging world being undertaken to facilitate an efficient and timely translation.

Landscape elements influence fauna movements. The information is collected so that to identify obstacles and interesting corridors: locations of animals and topographical databases describing the spatial environment. The aim of this research is to simulate fauna movement into spatial areas, both in a real context then in a context modified by infrastructures. We start by analyzing the collected movement data and the influence of landscape elements on three species: the red fox, the roe deer and the red deer. The perception of space is different, depending on the species and on the type of environment. As an example, wooded area can be either used for resting or foraging. Then the results of data analyses and knowledge on the species are integrated in a simulation model based on agents. Trajectories are built by taking into account the spatial behavior of species and the characterization of both obstacles and movement corridors. We finally test the simulation process on a modified area with a road and wildlife infrastructures. We assess the consequences on movements. The model tends to confirm the barrier effect of the motorway even if the effect is reduced by ecological corridors. While the road limits animals’ movements, the corridor favors spatial accessibility and leads to crossings at precise locations. These results highlight the interest of a model in order to assess the efficacy of wildlife preservation such as the measure of “Trame verte et bleue”.

A GIS, with an original database, shows the spatial effects of ligneous cover dynamics. Spatial pattern depends on either biological or social factors, according to a continuous or discontinuous organisation. Several hypotheses upon driving factors - as grazing, burning and cutting- are put to test, by a stepwise method, using different functions of GIS. Landscape management by farmers of Causse Méjan is sustainable in few cases.

This interdiciplinary research focuses on explaining the process of bush growth progression in the Causse Méjean. The paper presents the method by which heterogeneous data in time and space scales have been matched and hierarchized. Data concerning vegetation, environment conditions, history of property and land use, social practices and representations have been treated by the P.C.A. (to describe vegetation) and by Canonical Analysis (to check its correlations with explanatory factors). This research opens some ways to model the interactions between biophysical and social systems.

The marginalia included in the Diodoran section of Vaticanus Graecus 73, containing the De Sententiis title of Constantine VII Porphyrogenitus' anthology, enable us better to determine the meaning which the Byzantine excerptors attributed to these sentential. falling rather under a literary than strictly moral category, these maxims frequently consist either of the comments of the historians themselves, or of versified words which are for the most part oracular. [ABSTRACT FROM AUTHOR]

Metaphors are ubiquitous in natural language; in fact, no language without metaphors is known. But can we construct a language without metaphors? An issue that is particularly relevant to this question is the relation between metaphor and simile. Some argue that metaphors are a type of (elided) simile, whereas others claim that the two phenomena differ in kind. Ideally, a way to settle the dispute would be to find a language that contains similes but not metaphors. There is no such actual language. But two science fiction authors have attempted to conceive of and describe just such a language. David Brin, in The Uplift War, creates birdlike aliens, whose language is claimed to have similes but not metaphors. However, Brin reproduces utterances of these aliens, in which he reflects their avian nature; and he often does so by metaphor. China Miéville, in Embassytown, also creates aliens whose language is claimed to have similes but not metaphors. However, these similes are frozen, and are actually idioms: they have a fixed, conventional meaning. Later on, the aliens acquire metaphors, and only then do they begin to have, in addition, novel similes. Hence, both Brin and Miéville fail: the former constructs a language that has both similes and metaphors, whereas the other constructs a language that initially has neither, and later acquires both simultaneously. Science fiction authors are, after all, humans, and are bound by the constraints of human languages. Hence, their failure to construct a language that contains similes but not metaphors tells us that the two phenomena are fundamentally very close. To the extent that it is possible to construct a language without metaphors, it appears that it would have to do without similes too.

After a brief review of prior etymological attempts found in the literature, a complete, rule-governed etymology of Latin nimbus ‘rain cloud, sudden downpour, etc.’ – including a precise explanation of the medial nasal – is propounded. It is based on the Indo-European reduplication process that produces nouns, as delineated by Cohen (2014; 2015; 2017), and on Latin sound laws given and exemplified by Weiss (2009).

I nomi degli ebrei nella Venosa tardoantica: latinizzazione, regiudaizzazione o rabbinizzazione? La documentazione epigrafica ebraica della Venosa tardoantica (IV-VI secolo) è generalmente considerata come prova del processo di rabbinizzazione occorso in Italia in quel periodo. Chiari segni di una regiudaizzazione e/o rabbinizzazione consolidatasi nel IX secolo (che appare già altamente ebraizzato e rabbinizzato), sarebbero la maggiore presenza di parole ebraiche e di simboli ebraici e una maggior percentuale di nomi biblici rispetto a quanto si riscontra nelle catacombe ebraiche di Roma. In particolare, la menzione di due rabbini in una delle epigrafi della catacomba ebraica venosina, è spesso richiamata a conferma di questo assunto. In questo articolo si propone un'accurata analisi dei nomi portati dagli ebrei nella Venosa tardoantica, mettendone in luce non solo le percentuali, ma anche le pratiche onomastiche attestate nelle epigrafi. Confrontando i dati con l'onomasticon ebraico della diaspora occidentale e con quello non ebraico d'Italia, è possibile una riflessione su quali fossero i modelli condivisi e quelli non condivisi. La conclusione è che, almeno dal punto di vista onomastico, non è possibile confermare né un processo di regiudaizzazione né di rabbinizzazione, e che le pratiche onomastiche attestate nelle catacombe indicano piuttosto un processo di progressiva latinizzazione. --- The Jewish epigraphical record of late ancient Venosa (4th – 6th centuries) is usually seen as proof of an ongoing rabbinization process in Italy. A greater presence of Hebrew words and Jewish symbols and a larger proportion of biblical names compared to the Jewish catacombs of Rome are presented as clear markers of a rejudaization or/and rabbinization that is consolidated by the 9th century (highly Hebraized and rabbinized) Venosan Jewish inscriptions. The mention of two rabbis in an inscription is frequently employed to confirm that conclusion. This article proposes a meticulous analysis of the names borne by the Jews in late ancient Venosa, highlighting not only proportions but also the naming practices attested in the inscriptions. Furthermore, comparisons with the Jewish onomasticon of the western Diaspora and the non-Jewish onomasticon of Italy allow us to ponder shared and non-shared patterns. The conclusion is that, at least from an onomastic point of view, neither rejudaization nor rabbinization can be verified, and that naming practices in the catacomb tend towards the Latinization of the names.

The claim that ’68 was global has become axiomatic. How so, for whom, with what impact? Scholars have productively pursued two scales of analysis: grassroots and geopolitical. While student movements have been the premier instance of the more socio-cultural scale, seldom has their mobilization been analyzed vis-à-vis the ostensibly more macro scale of supra-state entitie. Intermediaries between these sectors, leaders of major universities occupied an acutely uncomfortable, pivotal place. Through historical analysis based on archival research (on the biographies of university administrators, student movements, and media debates) the Global 1968 is here considered from the perspective of higher education administrators at elite universities of capitalist empire in the mid-twentieth century at metropoles/global cities – London and New York – and semi-periphery nodes – Bloomington (Indiana, USA) and Mexico City. For such elites, consternation over the turmoil of 1968 constituted a kind of global moral panic when universities presidents found themselves the objects of intense pressures on multiple fronts: from students, to relinquish much authority, and at the same time, from fellow elites and much of the public, to forcefully discipline students. In juxtaposing brief biographies of these university presidents, we highlight the experiences and visions of the global that these men brought to the table, in relation to the pressures that they faced from student movements on their campuses as well as from political powers and the general public. These multi-scaler pressures constituted 1968 as a global phenomenon and put administrators squarely on this conjunctural hot seat.

El presente artículo brinda un panorama de lo que ha sido la arqueología de la arquitectura en Colombia. A través de varios casos de estudio expone algunas ideas y reflexiones de orden metodológico con relación al carácter diverso e interdisciplinario necesario para el estudio de los edificios como contextos arqueológicos complejos. Así mismo aborda cuestiones en torno al análisis configuracional de las edificaciones y algunas de las posibilidades que ofrece para el estudio estratigráfico. Se plantean ejemplos de datación a partir de análisis arqueométricos y finalmente se presentan algunas consideraciones en torno a los desafíos futuros de este campo de conocimiento.

Cet article ambitionne de montrer comment, sous couvert d’une suspension de toute référence aux mœurs, le projet kantien d’une « métaphysique des mœurs » réserve un nouvel avenir aux mœurs à partir d’une fonction décisive accordée à la Kultur. Le paradoxe kantien, souvent inaperçu, qui consiste à nommer Sittengesetz, c’est-à-dire « loi des mœurs », une loi qui ne procède pas des mœurs mais les produit, se voit ici éclairé sous sa double face, inventive avec la Kultur, dangereuse (selon le diagnostic de Hegel et de Rousseau) par le risque que prend Kant de commencer par rompre avec les mœurs données, propres à chaque peuple.

Este artículo es producto de un proceso de investigación desarrollado dentro del programa de la Maestría en Patrimonio Cultural y Territorio de la Pontificia Universidad Javeriana de Bogotá, Colombia. Su objetivo central fue la formulación de un plan de manejo para los recursos culturales asociados principalmente al municipio de Bojacá, y de manera tangencial a los municipios de Madrid y Tena, en Cundinamarca, hacia el occidente de Bogotá. Ubicado en el contexto de Colombia y Latinoamérica el artículo aborda aspectos relacionados con las nociones de “desarrollo endógeno”, el “patrimonio local” y el significado y valor de sus expresiones, la definición, interpretación y caracterización de un territorio, sus elementos culturales y respectiva transformación en recursos culturales articulados, el trabajo con la comunidad, el análisis y la gestión de riesgos, la zonificación del territorio a través de escalas de análisis, y la estructura lógica del plan de manejo a partir de una idea fuerza: la sacralidad como eje articulador del territorio. Aun cuando pueda parecer puntual, e incluso irrelevante, desde la corriente de discursos que determinan qué es y qué no patrimonio cultural, se cree que la principal aportación de este artículo es metodológica: Sin pretender ser una guía, puede ser de interés para lectores e investigadores que se enfrentan a la dificultad de diseñar o aplicar instrumentos de gestión, en casos que no logran ajustarse a las definiciones y categorías “universales”, o “institucionales” de lo que se ha configurado como “patrimonio cultural”.

In lieu of an abstract, here is a brief excerpt of the content: "À la grande époque des sciences humaines, lorsque le structuralisme régnait en maître, l’économie était une science paria, affligée d’un individualisme méthodologique de mauvais aloi. L’idée d’un l’homo economicus, sujet souverain faisant le calcul méticuleux de ses plaisirs et de ses peines, ne pesait pas lourd à l’heure de Foucault et Lacan. Francis Wolff, dans Notre humanité, d’Aristote aux neurosciences, fait cette remarque discrète mais essentielle aux yeux des économistes : avec le nouveau paradigme de l’homme neuronal, l’économie est revenue dans la grande maison des sciences humaines, et c’est la psychanalyse qui fait désormais chambre à part : « de même que l’homme structural avait l’économie pour science résistante, l’homme neuronal a la sienne, la psychanalyse... »."

El presente trabajo se propone problematizar el mecanismo que legitima a la danza del tango dentro del vasto circuito de producción, circulación y consumo que se registra en la actualidad, estableciendo la fuerte vinculación que este proceso presenta con la actividad turística, especialmente desde su categorización como Patrimonio de la Humanidad. Se parte de una metodología de tipo cualitativa, que enfatiza una mirada performativa y fenomenológica, fundamentada en técnicas etnográficas de recolección de datos a través de distintas instancias de observación participante. Desde esa perspectiva, se examinan los distintos modelos situacionales que en torno a los diferentes contextos de actuación se suceden, analizando como la tensión milonga-escenario exterioriza una condición previa, poco estudiada hasta el momento, y a nuestro entender fundacional; aquella que se construye en la "interioridad del abrazo”. Se pretende estudiar cómo esta condición, que en primera instancia asegura la permanencia de aquellas reglas que definen el carácter constitutivo de la danza, se relativiza, se confronta, se tensiona en los distintos ámbitos de espectacularización que la demanda externa -fuertemente vinculada a la actividad turística- propician.

“The Narrative Cemetery” proposes a reconsideration of contemporary American rituals of burial and methods of memorializing individuals. An archive of family histories is developed to become a field of monuments confronting several issues within the contemporary culture of burial. Narratives hold a pivotal role when grieving, in the process of “rearrangement”. The Narrative Monument engages this phenomena by interpreting and displaying stories of the deceased on a field of markers and monuments. Personalized and tactile markers engage the mourner and build an immersive setting for ritual, in which the presence of the individual is felt and immortalized.

Dans la Critique de la raison pratique (dans « Des mobiles de la raison pure pratique »), Kant entreprend une « archéologie » du Soi moral. Cette archéologie peut s’entendre conformément à la définition de Foucault : ne remontant vers aucune origine, comparant des faits de raison, oeuvrant sur un plan d’immanence strictement rationnel, Kant archéologue livre l’idée d’une « histoire de ce qui rend nécessaire une certaine forme de pensée ». Il s’agit de reconstruire les événementialités rationnelles qui séparent et articulent différentes conditions de possibilités d’émergence du Soi moral. Et ces événementialités, portées au jour dans l’écart du présent au passé, dessinent l’horizon d’un possible politique, celui d’une articulation forte entre morale et politique, telle que le « politique moral » déjà l’annonce. Cet article est le premier jalon d’un travail en cours.