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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

47

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