The Dasein then is the only being that is capable of speech, and such capacity is theDasein’s primordial means in raising the question about its
. Hence, language is animportant issue in the unfolding of the
in the history of philosophy in the West.Language becomes the Dasein’s means of articulating its own (particular) relations withthe world. But certainly, since a person’s awareness of the world is always
forthe Dasein’s freedom is primarily characterized by
there would also bevariations in the way one’s awareness of the world is articulated in accordance with thevariation of language and cultures of peoples. But what do we say about the variations of language? Was there a significance in the translations of the words
into the German
? Heidegger believes that in every attempt to capture Being inlanguage, there is always a matter of “hiddenness.”
Hahn says, “just as our view of anyphenomenon presumes a point-of-view, and therefore a point-of-blindedness anddisclosedness, so with language.”
This is what Derrida would call as the
.Derrida says, “This does not mean, as he has been taken to say, that there is nomeaning or sense in linguistic acts, only that these are not discoverable as ideally andimmediately coincident with each other but always deffered and in the process of becoming with respect to different senses and meaning.”
Mike Myers would even alsoargue that since Being is not a thing whose existence is complete and objectified, italways left something
Being would always have a ‘reserve’.
Furthermore, this means that translations cannot really hope to become as faithfaul as itmay want to be. Translations in a sense is always a kind of a
or atleast a
of the meaning of the terms involved. Hence, Heideggerattributes a certain degree of difference, or a falling away, from the original meaning of the term
as it has been translated and transported to many languages in history. Yet, at the end of the series of these translations, Heidegger found the use of theGerman word
as something closer to the original meaning than the Greek word,
and the Latin,
. For Heidegger, these words, though they appeared in theearlier part of the history of philosophy, were heavily affected by the metaphysics of Plato and so, they have had also somehow already
Spirit and Politics
Derrida claims that Heiegger affirms the role of spirit in his
in 1933.In fact, Derrida claims that at this particular moment, Heidegger has already lifted thequotation marks around the term. Derrida describes the
in thesewords, “the splendor of the staging celebrating the quotation marks’ disappearance...And here, it makes its appearance. It presents itself. Spirit
, spirit in its spirit and inits letter...”
Derrida argues that in the address, Heidegger affirms that which is truly German.
Inother words, he affirms the spirit of being a German (Germanism, if we would be allowedto use the term). The Address, we may be allowed to say, exalts the German culture. Itspells out to the German people
they are: what and where they would like to be and
Heidegger says, “mineness belongs to any existent dasein, and belongs to it as thecondition which makes authenticity and inauthenticity possible.” (
Being and Time
, p.78).Further, he says, “Dasein is an entity which is in each case I myself; its Being is in eachcase mine.” (
Being and Time
. (USA: Wadsworth, Thomson Learning, 2002), p. 57.
Signature Event Context
, 19, 21 as quoted in Hahn, p.58.
Max A. Myers. ‘Towards what is religious thinking underway?,’ in
Deconstruction and Theology
. (New York: Crossroad Publishing Company, 1982), p.138.
, p. 31.