![]() ![]() Just as importantly, however, Heidegger's thinking undergoes a significant development from its early neo-Kantian and scholastic roots to the later historical thinking of Being as appropriating event ( ereignis). Heidegger's work is painfully self-conscious about avoiding traditional treatments of language in terms of conditions of possibility, cause and effect relations, and instrumental expression. First and foremost is Heidegger's "reticence" about how to speak of the very thing that makes speaking possible (xvii). ![]() The significance of this critical confrontation is made all the more exigent, however, when one observes that "Heidegger himself calls us to this task when he speaks to the importance of language in the development of his thought" (xvii).Īs has been noted by other scholars, this intimacy between Being and language in Heidegger's work presents certain critical challenges. For this reason, Wanda Torres Gregory proposes that to grapple with Heidegger's notion of Being it is inevitable that we should confront the question of language. From his early work to his late pathways, Heidegger's central question of Being is intimately tied to the question of language through which and within which Being is disclosed. ![]()
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