By J. Hoftijzer
The North-West Semitic epigraphic contributes significantly to our knowing of the outdated testomony and of the Ugaritic texts and to our wisdom of the North-West Semitic languages as such. This dictionary in volumes is anxious with the North-West Semitic fabric present in inscriptions, papyri and ostraca in Phoenician, Punic, Hebrew, a variety of different types of Aramaic, Ammonite, Edomite, the language of Deir Alla et cetera. the fabric covers the interval from ca. a thousand B.C. to ca. three hundred A.D. in addition to translations the entries comprise discussions and entire references to scholarly literature. The e-book is a translated, up to date and significantly augmented version of Jean & Hoftijzer, Dictionnaire des inscriptions semitiques de l'ouest. The additions crisis newly came upon texts in addition to references to new scholarly literature. The booklet is an integral device for examine in North-West Semitic epigraphy, at the outdated testomony and on Ugaritic texts, and for Semitic linguistics.
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Man only lives within a horizon and can never escape the bond with this horizon. 'Man cannot negate the horizon. Defeating the horizon would mean abolishing mankind. '75 So the horizon belongs to a realm which cannot be assigned entirely to mankind or to the world, but includes both in their original unity. We may best define it by means of the Kantian concept by stating that it belongs to the transcendental condition of the human being-in-the-world. For this reason the horizon is not anything within space, but belongs inseparably to the spatiality of human existence.
We may best define it by means of the Kantian concept by stating that it belongs to the transcendental condition of the human being-in-the-world. For this reason the horizon is not anything within space, but belongs inseparably to the spatiality of human existence. The human being always extends his space from the centre in which he stands, in the frame of a limiting and unity-forming horizon, and the fact that man never reaches his horizon, but his horizon travels along with him, shows only that the horizon belongs inseparably to the human being (here one can really say 'like the shell to the snail'), and thus the human being always remains the centre of the space enclosed by his horizon.
As opposed to the free and open expanse, in which man strives towards something outside himself, the foreign is something unpleasant, a menacing area. Rilke, in particular, has expressed in a deeply moving fashion the feeling of being taken over by an overpowering strangeness.