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By Martin Heidegger

This primary English translation of Logik als die Frage nach dem Wesen der Sprache, quantity 38 of Martin Heidegger's Gesamtausgabe, comprises novel rules on good judgment and language which are very important for someone wishing to imagine past conventional perspectives of those subject matters. in line with scholar transcripts of Heidegger's lectures and manuscripts for a 1934 summer time direction, the paintings comprises his first public mirrored image at the nature of language itself. Given almost immediately after Heidegger's resignation to the rectorship of the collage of Freiburg, the path additionally opens up clean views into his debatable involvement with the Nazi regime. Heidegger's serious probing of common sense includes metaphysics and poetry and intertwines crucial questions touching on language as a world-forming energy, the individual, background, and time. This paintings marks a milestone in Heidegger's course of pondering as his first meditation on language as a primal occasion of being.

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This primary English translation of Logik als die Frage nach dem Wesen der Sprache, quantity 38 of Martin Heidegger's Gesamtausgabe, includes novel principles on good judgment and language which are very important for somebody wishing to imagine past conventional perspectives of those themes. in accordance with scholar transcripts of Heidegger's lectures and manuscripts for a 1934 summer season direction, the paintings comprises his first public mirrored image at the nature of language itself.

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Extra resources for Logic As the Question Concerning the Essence of Language (SUNY series in Contemporary Continental Philosophy)

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I have argued that Derrida is wrong to claim that deconstruction can be distinguished from negative theology insofar as the latter is a species of onto-theology. Pseudo-Dionysius in particular, one of the most radical exponents of negative theology in the Christian tradition, and of whom Derrida makes this claim, gives an analogical account of the Scriptural attribution of Being to God on the one hand, but goes on to qualify this account in several important ways on the other. Firstly, he denies that it applies to God in himself, arguing that its referent is a providential procession of the divine unity, and, secondly, he denies that any kind of language whatever can be intelligibly predicated of God.

Dionysius qualifies his analogical explanation of Scriptural names with several other accounts of their meaning. Firstly, he writes that ‘what the Scripture writers have to say regarding the divine names refers . . ’85 Dionysius’ account of the divine names is set in the context of a Neoplatonic metaphysics, in which divine causality is understood as a series of processions from the divine unity. It is only in these processions, for Dionysius, that God can be 22 Towards a Christian Literary Theory known in any way, since his unity is absolutely transcendent, and it is to them alone that Scripture intelligibly refers when it ascribes the names of conceptual qualities to God.

However much its essence is to question the essence of language, he writes, ‘by testifying it remains’. 119 On the other hand, even in the act of denying predicates to a subject, negative theology continues to use the language founded on the very categories of subject and predicate whose validity it is attempting to transcend. It says the unsayable, but it is still forced to say it, and hence betray it. As Derrida writes, this is precisely the situation in which deconstruction finds itself. Derrida continues to deny, however, that deconstruction and negative theology have comparable objects.

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