understood as an ordinary thing in the world. What Heidegger calls present-at-hand.The being of Dasein must be understood in terms of its potential to be. The termexistence he reserves for Dasein alone and is understood in terms of possibility whichalready suggests a plurality of modes in which Dasein might become oriented towardsitself.The second important consequence of this conception is that Being is in eachcase mine. Dasein in its Being has always the characteristic in each case of amineness. The mineness of Dasein seems to be understood in terms of Dasein isalways mine to be in one way or another. Heidegger also realized Dasein to be in aworld and oriented towards a world of other Dasein, he writes.
“. . . the world is always the one that I share with others. The world ofDasein is in a with-world. Being-in is Being-with others. Their Being-in-themselves within-the-world is Dasein-with.” (Existentialism, Solomon, Pg. 100,from Being and Time.)
In this we have a broader view of the Being of Dasein as a Being in a worldoriented towards itself and other Beings-in-the-world. Much is implied in the notion of asituated Being in the world always oriented toward things in the world. Thecharacteristic of mineness in each case of Dasein implies its potential to choose itself,to be itself, or to not be itself, and to do so im one way or another. Dasein-with is asocial Being that interacts through a plurality of modes among which it must choose.This ability to choose, to interact, to participate is essential to Dasein-with. Thequestion then is how we are to understand such modes of interaction in which Daseinbuilds itself up and is built up-in and thereby situtated in a particular way.Much has been said of tendencies of the Being of Dasein that imply elements ofa self-relation and a relation to others without any mention of how such relations aremade capable. A basic element implied in both relationships is that of dialogue.Internal dialogue lays the foundation for the entire social world. Through the use oflanguage agents are concretely tied to a social world. We must then understandlanguage as an intersubjective, transcultural medium in which agents are alwayssituated. Heidegger writes,
“Language is the house of Being. In its home man dwells.” (TheExistentialist Reader, MacDonald, 2000, from: Letter on Humanism.)
Language thus understood as a shared medium becomes that medium throughwhich the world is made intelligible to Dasein. It is through such an understanding thatDasein becomes oriented as Being-In-The-World. Language then is the building blocksthrough which Dasein constructs itself intelligibly as a Being for the world. Discoursethen is conceived as the glue that binds such blocks together into a solid structure orfoundation from which all Dasein operate. Heidegger writes,
“As an existential state in which Dasein is disclosed, discourse isconstitutive for Dasein’s existence.” (Being and Time, Translated: Macquarrie &Robinson, 1962.)
It is then to be understood that through the use of language and in discourse, thedisclosure of the world is made possible of Dasein. Through such disclosure Daseinmay then become oriented as Being-In-The-World. The world in its potentiality thenbegins to become apparent to Dasein. Such disclosure delivered to Dasein throughdiscourse allows Dasein to pick up a particular understanding of itself nad the world; this