Dasein e linguagem em Heidegger: do discurso ao monólogo

Abstract

This work intends to explain the continuity of Heidegger’s thought on the relation between Dasein and language, specifically through the approach of three texts: Sein und Zeit (1927), Über humanismus (1946) and Der Weg zur Sprache (1959). The main objective is approaching this relation before and after the so called turn (Kehre) in Heidegger’s philosophy, emphasizing a new conception of language and human being which results of this movement. Our starting point is an hermeneutical approach of Heidegger and an enlargement of the existential analyses not towards a “philosophic anthropology”, in which we could set up the essence of the human being, of his thinking and acting, but in the sense of an “anthropological philosophy”, if it is possible, which presupposes contingency and facticity. The preponderance of the linguistic turn in the contemporary philosophy, as a way of increasing the “belonging” relation between language and the dimension of “human”, is linked to this context, according to its importance in the philosophical thought that keeps in check the metaphysical thinking. This approach aims to know how far Heidegger’s thought effectively moves towards a transformation or barely unrolls itself starting to presumptions which were already in Being and time. On one hand, when Heidegger leaves the existential analyses of the Dasein as “mediation” on behalf of an ampliation of the sense on sein’s language, he stays apart from the anthropology. On the other hand, if we consider the preponderance of poetry in the thinking of the “history of being” and “truth of being”, we see that Dasein remains as an important reference in other terms, which send us to a possibility of a new anthropology. Criticizing the logical determination of knowledge in the name of hermeneutical feature of comprehension, Heidegger’s thought indicates that “logy” has determine the anthropos to become the central reference of philosophy. Abandoning the “logy” of logos, and this seems to be Heidegger’s orientation since his beginning, the preponderance of the Dasein stays as openness of being and as pole of the ontological difference; the man is in verve instead of the epistemic subject; the logos remains as language.