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It better accords with Heidegger’s ideas to attribute an internal bond to these two. e. die Sache des Denkens (Being), which resides in the turn. It is more appropriate to explain the relation of the turn and the change of Heidegger’s approach to it in terms of the primordiality of the turn of Being itself and the derivativeness of the turn of thinking in relation to the primordial turn of Being itself, rather than in terms of a distinction. Another point Sheehan argues for is that Heidegger’s topic was not Being, either in its traditional ontological sense or in a transformed phenomenological sense.

Another position that drew Heidegger away from Husserl was his view concerning the relation between phenomenological investigations and traditional Western philosophy. ” In contrast, his own conviction is, What occurs for the phenomenology of the acts of consciousness as the self-manifestation of phenomena is thought more originally by Aristotle and in all Greek thinking and existence as ஫ȜȒșİȚĮ, as the unconcealedness of what is present, its being revealed, its showing itself. [1963b, 78–9/85–6] 32 Heidegger on East-West Dialogue For Heidegger, rejecting traditional metaphysics is not consistent with the principle of phenomenology.

The Greeks dwelt in this nature of language. But they have never thought it—Heraclitus included” (77/232; em. ). The Greeks experienced the nature of language, but they failed to think it through as the genuine logos, they failed to think it from out of the nature of Being. As a result, language comes to be represented as ijȦȞȒ (phone, vocalization), ȖȜÐııĮ (glossa, tongue), and more predominantly, as expression. In this light, Heidegger claims that “ȁȩȖȠȢ conceals within itself the essential origin of the imprint of the nature of language, and thus determines the way of saying as a logical one in the broader sense” (ID 69/137; tr.

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