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Notes
1. Otto P ggeler provides an illuminating discussion ofhow metaphysics
has always tended to place thought ~d Being on the same footing:
"Traditional 'metaphysical' thinking thinks the belonging together of
Being and thought in a specific manner, and this manner never would
have become problematic" (J1:8). Precisely because Being is thought as :.J.. •])I 'Y' L (:;;.,.
constant presence, it u1ti'~teT:y,, becomes objectifiable through
representation and acquires the meaning of a universal technology.
Hence, it could be argued that the ontological difference first becomes
entirely obvious when it filters through the distorted realm of the Ge·Stel/,
or the world of technology itself.
2. Gadamer strongly emphasizes the verbal significance of 'world' as a
hermeneutical concept. In developing and significantly modifying
Humboldt's argument that language possesses universal significance,
Gadamer discusses how the experience of world is fundamentally
'linguistic' in nature. His reflections on language are related to
Heidegger's more poetic discussion of the conjunction between world and
thing:
Language is not just one of man's
possessions in the world; rather, it depends
on the fact that man has a world at all. The
world as world exists for man as for no
other creature that is in the world. But this
world is verbal in character. This is the real
heart of Humboldt's assertion (which he
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