Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

Language and being are ontologically linked, that is to say, language is a mode of being that Heidegger calls Dasein and presents itself in the fundamental constitution of being-in-the-world.

However, the limits of language are not limits for being, it is the expression of the communication of our connection with the other and with the world, the characteristic mark of language is the sign (or the sign as semiotics conceptualizes it) because it is what will identify knowledge, it shows it the object and grants it a “re-presentation” (here to recall the concept of “present).

On the other hand, the ethicality as objectivity (this is a Hegelian concept that Heidegger uses) of the representative (which is why he uses “re-”) gives it a present validity of the object, so it is the word that produces knowledge that grants a truth of correction of representation, so it has a logical truth and thus other corrections will be necessary, but all finite in time.

The limits of representation lie in listening attentively and silently to the other of the si-impersonal that we all bring into our relationships, and it is by listening appropriately to the coexistent other that the being-there comes to understand what really matters in the relationship with itself and with the other.

In his work “The Road to Language” (2003), written in the 1950s (Heidegger died in 1976), he states that speaking is not the same as saying, because you can speak a lot without saying anything; on the other hand, by keeping quiet and being silent, someone can say a lot, which means that speaking can be just showing, appearing, seeing and no longer listening.

There is nothing more important than in media periods when we want to listen to public parlors and we don’t listen to the other in our inner silence, the Greeks and phenomenology call it epoché, it is so important that no really true philosophy or religion can refrain from this resource, so we have an empty philosophy, thinkers with full bellies and vain.

The step to go beyond, to extend our knowledge beyond worldly representation is to unveil the world, since its re-revelation is only a new veiling, unveiling makes us go beyond to reach what for present objectivity seems impossible, it is neither about wealth, nor utilitarian goods, nor public visibility, but an encounter with Being.

In his Letter on Humanism (1949), in which he analyzes his turning point during the 1930s and early 1940s, he states that his thought was directed towards the relationship of being to the essence of man, but it is this Heidegger that Peter Sloterdijk questions because he only saw one side of the process, the forgetting of being, and left unthought its properly domesticating character, in his book: “Rules for the human park” in which he questions bioengineering, technology that puts the humanitarian question in crisis again.

Reaching beyond human limits has been a challenge for the process of civilization, its is divine.

Heidegger, Martin. (2003) A caminho da linguagem. Tradução de Marcia Sá Cavalcante Schuback. Brazil, Petrópolis, RJ: Vozes; Bragança Paulista, SP: Editora Universitária São Francisco.