Summary:
This paper analyzes the core of Martin Heidegger's philosophy of language, especially his transition from the early formal indication to the later dialogue between poetry and thought, as well as the discussion of "Tao Theory" and "Tao Dao". The article first traces how Heidegger reveals existence through formal indication in Being and Time, and then analyzes the deepening of Heidegger's later linguistic thought, emphasizing poetry as a special way of being manifested. Subsequently, this paper reviews the critique of Heidegger's linguistic thought by Levinas, Bronshaw, and Rombach, pointing out its underlying subjectivity and linguistic boundaries, and showing how criticism enriches the understanding of "Tao".
I. Introduction
In the vast starry sky of philosophy, Martin Heidegger is undoubtedly a bright star, and his ideas have profoundly influenced the direction of philosophy in the 20th century and even today. Heidegger was not only a key figure in the phenomenological movement, but also a philosophical giant who subverted traditional metaphysics. His linguistic ideas are particularly unique and form the cornerstone of understanding his ontological explorations.
Heidegger's idea that language is not only a tool for communication, but also a way for being to reveal itself has completely changed the perception of language and the relationship between being in Western philosophy. His influence spans many fields such as philosophy, literary theory, cultural studies, and even the philosophy of science and technology, and has become a source of criticism, reference and development for many thinkers, demonstrating the depth and breadth of his thoughts.
II. Heidegger's Early Thought on Language: Formal Signification and the Manifestation of Being
A. Phenomenological Basis of Form Indication
Heidegger's early linguistic thought was rooted in the phenomenological method, especially in the phenomenological tradition of Husserl, but Heidegger gave phenomenology a unique turn, that is, an inquiry towards Sein. Formal indication is a central concept proposed by Heidegger in Being and Time to describe how the "mode of being" of things can be revealed through phenomenological methods.
Formal indication is not a direct description of a thing's properties, but a way of revealing how a thing presents itself, that is, a way of revealing the state of existence of a thing. Heidegger emphasizes that the meaning of a thing is not presupposed outside the thing, but is revealed in the existence of the thing itself, and that formal indication is such a revealing process that does not rely on traditional logical reasoning or conceptual frameworks, but allows the thing itself to reveal its own structure of existence in an intuitive way.
B. The Concept of Old Language I
In Heidegger's early thought, the "old language I." refers to the language traditionally used to communicate, to convey information, and this language is often understood as a tool in the service of expressing thoughts, emotions, and wills. However, in Being and Time, Heidegger takes a phenomenological re-examination of the "Old Language I." as a vehicle for formal instructions.
He points out that although everyday language seems to be only about the appearance and practical information of things, in fact, it carries a deeper function of pointing to the structure of existence. Through the use of everyday language, people inadvertently reveal their way of understanding the world, that is, the presuppositions of existence. Although the old language does not directly speak of existence itself, as a medium of formal indication, it indirectly points to existence, embodying the way of human existence and the relationship between the world.
C. Speech and silence of existence
Heidegger's questioning of the ability of traditional language to express existence stems from his deep recognition of the limitations of language in revealing existence. He argues that existence itself is transcendent and inexplicable, that existence is not an object, and therefore cannot be expressed directly by traditional language in the same way that it describes things. Being is "ineffable" because being is not a ready-made entity, but a dynamic process, the "existence of the being" (Existenz).
However, despite the existence of the ineffable, it "must be indicated", which means that it must be revealed in some way. Heidegger introduces the concept of "silence" here as an indirect expression of being. Silence is not a lack of existence, but an expression of tension that refuses to reduce existence to a category that words can capture, while prompting us to listen and experience the depths of existence. For Heidegger, the true use of language should be a listening towards being, a reverence for the mystery of being in silence, a listening that comes closer to the truth of being than any direct speech.
III. The Turning Point: The Deepening of Heidegger's Later Thought on Language
A. From formal instructions to the dialogue between poetry and thought
Heidegger's later linguistic thought underwent a profound turn, gradually moving away from the early phenomenological method of formal indication and towards a broader poetic dimension. After Being and Time, he began to realize that formal signifiers, while revealing existence, were not sufficient to fully express the richness and depth of existence. Therefore, he turned his attention to the poetic nature of language, arguing that poetry, as the highest form of language, can touch the true meaning of existence in a non-conceptual way.
The dialogue between poetry and thought is an unconventional logical and intuitive way of thinking, which reveals the mystery of existence itself through poetic speech (Sprache) rather than logical argumentation. Here, Heidegger emphasizes the creative power of poetry, which not only describes the world, but also creates the world, and through the creative activity of language, poetry makes existence manifest.
B. Old Languages II
During this period, Heidegger developed the concept of "Old Language II.", in contrast to the earlier "Old Language I.". Old Language II is no longer limited to formal instructions, but presents a new dimension of language through the core concept of "Sage" in the dialogue between poetry and thought. "Tao Speaking" implies a special way of speaking, which is not simply stating facts, but allowing being to speak itself, that is, existence reveals itself through language.
The accompanying concept of "Weg" symbolizes language as a path to existential understanding, a place where being is spoken and understood. In contrast to the instrumental and indicative nature of Old Language I., Old Language II focuses more on the generative nature of language, revealing a more essential connection between existence and language, that is, how existence is initiated and maintained through the creative speech of language.
C. The "Other Beginning" and the Opening of the Language Path
Heidegger argues that through the dialogue between poetry and thought, language can open up new ways of understanding being, which marks a "different beginning". This beginning is not only aimed at subjectivism and logical centrism in the Western philosophical tradition, but also points to a more primitive and direct way of perceiving existence. Heidegger emphasizes here that language is no longer a tool for expressing known beings, but a way for being to manifest itself, which enables being to be experienced.
The opening of the path of language means that existence is no longer just an object of rational speculation, but is experienced and comprehended through poetic linguistic activities. This reorientation of language and existence not only provides a new perspective for philosophical research, but also opens up new avenues for the exploration of literature, art, and other humanities, encouraging people to find answers to the mystery of existence in the poetic activity of language, and to achieve a deeper understanding and experience of existence.
IV. The Limitations and Challenges of Heidegger's Linguistic Thought
A. Critique of the question of subjectivity
Philosophers such as Levinas have made sharp criticisms of Heidegger's linguistic thought, especially with regard to its underlying subject-centric tendencies. Although Heidegger emphasizes the connection between Dasein and the world, in Levinas's view, this connection is still not fully free from the framework of subjectivity, and it is easy to ignore the independent status of "the Other".
Levinas advocates the search for transcendence in the "I-Thou" (Ich-Du) relationship, emphasizing the responsibility and response of the direct face to the other in the ethical dimension. He argues that true linguistic communication is not only my words about existence, but also an irreducible face-to-face interaction between me and you, which requires us to consider the ethical basis of transcending intersubjectivity when understanding language, so as to achieve direct respect and understanding for the existence of others. Levinas's critique prompts us to reflect on how Heidegger's philosophy of language can better integrate ethical concern for the other, transcending the limitations of subject-centrism.
B. The Word in the Night
Bronshaw and Rombach challenge Heidegger from another angle, exploring the realm of the "non-being" or "other" beyond the "light of being" beyond the reach of language. In his writings, Bronshaw argues that while language can reveal existence, it also has its boundaries, and that there is always a part of existence that is silent and unspeakable. What he calls "the dark night of writing" symbolizes the limits of language and the acceptance of the unknowable.
Through the concept of "endless dialogue", Rombach explores the powerlessness of language in the face of the absolute other (e.g., death, infinity), emphasizing "non-existence" as a positive force that pushes us to constantly question and transcend. Together, they reveal that beyond Heidegger's "Tao Theory", there is a deep realm beyond the reach of language, which requires us to be more humble in our understanding of language, to recognize the limitations of language, and to search for a deeper meaning of existence on this basis.
C. Dialogue and transcendence
The above criticism not only points out the boundaries of Heidegger's linguistic thought, but also greatly enriches and develops our understanding of the Tao by introducing the "other", the ethical dimension, and the limits of language. From the perspective of intersubjectivity and ethics, Levinas and others push us to think about how to achieve true mutual understanding and coexistence in linguistic communication; Brownshaw and Rombach push us to confront the silence and boundaries of language, and to recognize the inexhaustibility of existence.
Together, these criticisms and expansions construct a more diverse and complex linguistic philosophical landscape, in which Tao is not only a way for existence to manifest, but also a dynamic process of exploration, dialogue, and transcendence in the face of the Other, ethical responsibility, and the ultimate question of existence. Through these criticisms, Heidegger's thought on language has been deepened, and it is no longer a closed theoretical system, but has become an open and continuous field of dialogue, encouraging successors to continue to move forward in inheritance and criticism, and to explore the infinite possibilities between language and being.
V. Contemporary Enlightenment and Expansion of the Way of Language
A. The Linguistic Turn in Contemporary Philosophy
Heidegger's thought on language has had a profound impact on postmodern philosophy and deconstructionism, driving the "linguistic turn" in the philosophical community. His assertion that language is the home of existence provides important inspiration for postmodern philosophers such as Derrida to deconstruct traditional metaphysics and emphasize the openness of text and language. Derrida's concept of "trace" is a response to Heidegger's "Words of Being", which emphasizes the infinite extension of meaning and the continuous generation in the field.
In addition, Heidegger's poetic understanding of language has also influenced the philosophy of language, such as Wittgenstein's analysis of everyday language and Austin's theory of speech acts, which explore how language constructs reality in social life at different levels, echoing Heidegger's idea of "world display", but paying more attention to the social and practical aspects of language.
B. "Taoism" from a Cross-Cultural Perspective
In the dialogue between Eastern and Western philosophies, "Tao" as a core concept presents a rich space for interpretation. Heidegger's "Tao Theory" has a deep resonance with the "Tao" in Chinese philosophy, such as the transcendence of "Tao can be Tao, extraordinary Tao" in the Tao Te Ching, which is consistent with Heidegger's ineffable existence.
At the same time, Japanese philosophers such as Kitaro Nishida explored the relationship between being and language through the concept of "place", and had a dialogue with Heidegger's ontology of "here and now". The cross-cultural comparison reveals the universality and particularity of Heidegger's linguistic thought, and also prompts us to explore the multiple interpretations of language and the way of being in different cultural contexts, providing a new platform for philosophical dialogue in the context of globalization.
C. Language, technology and environmental ethics
In today's world, when technology is increasingly permeating our lives, Heidegger's reflections on language provide important enlightenment for the critique of technology and ecological philosophy. He critiques the forgetfulness of existence by technological rationality, prompting us to reflect on how technology has changed the way humans communicate with nature, and the role of language in constructing the relationship between humans and nature.
Heidegger's view of language, emphasizing the primordial relationship between existence and the world, inspired the "deep ecology" of environmental ethicists such as Nesbitt, who called for an understanding of nature's intrinsic value and the alienation of nature by modern technology through the restoration of the "linguistic" dialogue between man and nature. At the moment of ecological crisis, Heidegger's "Tao Theory" reminds us to restore the harmonious coexistence of man and the environment through a deeper linguistic awareness, explore a new path of technological ethics, and achieve a sustainable linguistic-ecological balance.
VI. Conclusion
With its profound insight, Heidegger's linguistic thought redefines the intrinsic connection between being and language, making a fundamental breakthrough in traditional philosophy. He elevates language from a mere instrument of expression to a manifestation of being, revealing that language is not only a medium for thinking, but also a fundamental way for the world to reveal itself to us.
Heidegger's emphasis on the Tao and his emphasis on the Tao and his point out that the essence of language lies in revealing rather than simply stating not only subverts the traditional framework of subject-object dichotomy in Western philosophy, but also provides a new perspective for understanding the human state of being. His work marked a turn in philosophical research, that is, from the pursuit of objective knowledge to the true experience of existence, and laid the cornerstone for later philosophical thinking, especially the development of postmodern philosophy and phenomenology.
Author: Lu Xilin
Bibliography:
Heidegger, M. Being and Time. Translated by J. Macquarrie & E. Robinson. New York: Harper & Row.
Heidegger, M. "Language." In Poetry, Language, Thought, translated by A. Hofstadter, A., pp. 189-214. New York: Harper & Row.
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