Language signifies when instead of copying thought it lets itself be taken apart and put together again by thought. Language bears the sense of thought as a footprint signifies the movement and effort of a body. The empirical use of already established language should be distinguished from its creative use. Empirical language can only be the result of creative language. Speech in the sense of empirical language - that is, the opportune recollection of a preestablished sign _ is not speech in respect to an authentic language. It is, as Mallarmé said, the worn coin placed silently in my hand. True speech, on the contrary - speech which signifies, which finally renders "l'absente de tous bouquets" present and frees the sense captive in the thing - is only silence in respect to empirical usage, for it does not go so far as to become a common noun. Language is oblique and autonomous, and if it sometimes signifies a thought or a thing directly, that is only a secondary power derived from its inner life. Like the weaver, the writer works on the wrong side of his material. He has only to do with the language, and it is thus that he suddenly finds himself surrounded by sense.
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The ultimate truth is mystical truth, the ultimate reality is sacred chaos. - Muzwot
The ultimate truth is mystical truth, the ultimate reality is sacred chaos.
We must listen to poets.
His face was neither handsome nor anything else. It just was.
Speech is not a means in the service of an external end. It contains its own rule of usage, ethics, and view of the world, as a gesture sometimes bears the whole truth about a man.
The relation to the other is not epistemological, but ethical, and the whole attempt to accomodate or account for the other within the confines of my experience already constitutes a breach of this fundamental ethical relation. The other is precisely that which cannot be the object of my experience in the sense of being completely manifest within it, and so cannot be construed as a phenomenon at all.
Our only reality is our perception of reality.
My life will have been a succession of lives, as if I have had several lives, a multiplicity of stories and roles. I have not ceased to have changes of life.
Being, as the basic theme of philosophy, is no class or genus of entities; yet it pertains to every entity. Its 'universality' is to be sought higher up. Being and the structure of Being lie beyond every entity and every possible character which an entity may possess. *Being is a transcendens pure and simple*. And the transcendence of Dasein's Being is distinctive in that it implies the possibility and the necessity of the most radical *individuation*. Every disclosure of Being as the *transcendens* is *transcendental* knowledge. *Phenomenological truth (the disclosedness of Being) is veritas transcendentalis*.Ontology and phenomenology are not two distinct philosophical disciplines among others. These terms characterize philosophy itself with regard to its object and its way of treating that object. Philosophy is universal phenomenological ontology, and takes its departure from the hermeneutic of Dasein, which, as an analytic of *existence*, has made fast the guide-line for all philosophical inquiry at the point where it *arises* and to which it *returns*."__rom_Being and Time_. Translated by John Macquarrie & Edward Robinson, p. 62
The body is our general medium for having a world.
Contrary to what phenomenology__hich is always phenomenology of perception__as tried to make us believe, contrary to what our desire cannot fail to be tempted into believing, the thing itself always escapes.
There is no truth that does not ultimately rest upon what is evident to us in our own experience.
In philosophy, phenomenology is the study of the structures of experience and consciousness. Wine blind tasting is the best phenomenology, phenomenology par excellence, returning us from our heads into the world, and, at the same time, teaching us the methods of the mind.
You can__ translate somethingthat was never in a languagein the first place.