The Proto-Semitic genitive ending on triptotic nouns is commonly reconstructed as *-im (unbound state)/*-i (bound state). In Akkadian, however, this case ending is long -ī- before pronominal... Show moreThe Proto-Semitic genitive ending on triptotic nouns is commonly reconstructed as *-im (unbound state)/*-i (bound state). In Akkadian, however, this case ending is long -ī- before pronominal suffixes. Since the length of this vowel is unexplained, I argue that it is original and that the Akkadian bound state ending -i should also be reconstructed as long *-ī, explaining its retention in word-final position. This form seems more original than Proto-West-Semitic *-i. Hence, the Proto-Semitic bound state genitive ending should also be reconstructed as *-ī. Through internal reconstruction supported by the parallel of kinship terms like *ʔab-um ‘father’, I arrive at a pre-Proto-Semitic reconstruction of the genitive ending as *-ī-m (unbound), *-ī (bound). This paper then explores a hypothetical scenario where the genitive ending *-ī is derived from the adjectivizing ‘nisbe’ suffix through reanalysis of adjectival constructions like *bayt-u śarr-ī ‘the/a royal house’ as construct chains with meanings like ‘the/a king’s house’; with the addition of mimation and the resultant vowel shortening, this yielded the Proto-Semitic construction with a genitive, *bayt-u śarr-im. The genitive case failed to develop with diptotic nouns because they did not take mimation and in the dual and plural because the nisbe adjective was derived from the uninflected (singular) noun stem; hence, these categories all retain the more original contrast between the nominative and and an undifferentiated oblique case. Show less
For nearly a thousand years, the texts of the Hebrew Bible were transmitted both in writing, as consonantal texts lacking much of the information on their pronunciation, and orally, as an... Show moreFor nearly a thousand years, the texts of the Hebrew Bible were transmitted both in writing, as consonantal texts lacking much of the information on their pronunciation, and orally, as an accompanying reading tradition which supplied this information. During this period of oral transmission, sound changes affected the reading tradition. This paper identifies a number of sound changes that took place in the reading tradition by comparing their effects on Biblical Hebrew to those on Biblical Aramaic, the related but distinct language of a small part of the biblical corpus: sound changes that affect both languages equally probably took place in the reading tradition, while those that are limited to one language probably preceded this shared oral transmission. Drawing this distinction allows us to reconstruct the pronunciation of Biblical Aramaic as it was fixed in the reading tradition, highlighting several morphological discrepancies between the dialect underlying it and that of the consonantal texts. Show less
Jürgen Habermas has developed a model describing how civil society can use the public sphere to influence politics. Habermas assumes that, because discourse in the public sphere is open, inclusive,... Show moreJürgen Habermas has developed a model describing how civil society can use the public sphere to influence politics. Habermas assumes that, because discourse in the public sphere is open, inclusive, anonymous, and autonomous, the public sphere is best setting in which to develop consensus about common affairs. However, when this model is examined in the context of political advocacy by East Asian associations, the public sphere turns out to be characterized by dissensus rather than consensus. Consensus is enabled by trust, shared aims, exclusions, bargaining and exchanges, predictable decision-making procedures, or authority. These conditions helpful for consensus building are often lacking in the public sphere. Nonetheless, civil society can be politically influential because it can use minority influence and cross the state-society boundary. Show less
