Duane Williams - Language and Being: Heideggers Linguistics

Language and Being

Bloomsbury Studies in Continental Philosophy

Presents cutting edge scholarship in the field of modern European thought. The wholly original arguments, perspectives and research findings in titles in this series make it an important and stimulating resource for students and academics from across the discipline.

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, Jakub Zdebik

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Ernst Bloch and His Contemporaries , Ivan Boldyrev

Why there is no Post-Structuralism in France , Johannes Angermuller

Gadamers Poetics: A Critique of Modern Aesthetics , John Arthos

Heidegger, History and the Holocaust , Mahon OBrien

Heidegger and the Emergence of the Question of Being , Jess Adrin Escudero

Husserls Ethics and Practical Intentionality , Susi Ferrarello

Immanent Transcendence: Reconfiguring Materialism in Continental Philosophy , Patrice Haynes

Merleau-Pontys Existential Phenomenology and the Realization of Philosophy , Bryan A. Smyth

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Nietzsche as a Scholar of Antiquity , Helmut Heit

Philosophy, Sophistry, Antiphilosophy: Badious Dispute with Lyotard , Matthew R. McLennan

The Poetic Imagination in Heidegger and Schelling , Christopher Yates

Post-Rationalism: Psychoanalysis, Epistemology, and Marxism in Post-War France , Tom Eyers

Revisiting Normativity with Deleuze , edited by Rosi Braidotti and Patricia Pisters

Towards the Critique of Violence: Walter Benjamin and Giorgio Agamben , Brendan Moran and Carlo Salzani

For Louise

Language and Being

Heideggers Linguistics

Duane Williams

Bloomsbury Academic

An imprint of Bloomsbury Publishing Plc

Contents

From the outset, nobody has anticipated or encouraged this book more than Hkon Fyhn. And resonating in deep crevices between the lines of this work are many of our forest and mountain conversations over the course of two decades. I cannot thank him enough for maintaining so much belief in this book and for providing such profound inspiration.

I count myself as one of a few lucky people honoured to be within a circle the pivot of which is a Socrates of our times, Joseph Milne. He is a lighthouse and a rock and I cannot overestimate his guidance and support. For their part in helping me to hammer and shape thoughts in the heat of many discussions, I must also thank the band of brothers within that now widely spread circle: Alexandre Christoyannopoulos, Brian Edwards, Valentin Gerlier, David Lewin and Todd Mei.

Gratitude goes to the many talented scholars I work with, especially Patrice Haynes, Simon Podmore and Steven Shakespeare, and the administrators Ursula Boote, Ann Houghton, Karen Quinn and Lauren Whiston who always look out for me. I would also like to show my warm appreciation to George Pattison for the generous advice, encouragement and support he provided when reviewing a proposal for this book.

Although they are far away, it gives me strength to know that my family, especially mum, dad, Emma, Derek and Claire, are always there. Finally, I would like to thank Louise Emberson. You are beauty, truth and goodness personified, and this book is dedicated to you for making it possible in so many ways.

When referring to Being and Time I tend to draw from the 1962 translation by John Macquarrie and Edward Robinson, alongside the 1996 translation by Joan Stambaugh. However, any direct quotations are from the Stambaugh translation. I have decided not to use the Stambaugh translation revised by Dennis J. Schmidt in 2010 for the simple reason that this uses Greek characters in the text for Greek words, and for this book I felt Stambaughs transliteration would be more helpful for the reader. All references to works by Heidegger contain page numbers, except Being and Time where, following convention, references are to margin numbers. For Heideggers essay The Way to Language, I use the translation by Peter D. Hertz in On the Way to Language , except for one occasion when I use the translation by David Farrell Krell in Basic Writings because it suits my purpose better. Finally, I should explain that I tend to use the word man when referring to humanity as a whole. This is simply to tie in with Heideggers own use of the word Mensch , which like the Latin homo and Greek anthrpos means human being and so includes women. This contrasts with Mann , which like the Latin vir and Greek anr means a male man as distinct from a female woman.