27 Spraakpad ¢ N 199-200 [93]
“Diese Gegend bekundet sich in der Nachbarschaft von Dichten und Denken. Nachbarschaft heißt: in der Nähe wohnen. Dichten und Denken sind Weisen des Sagens. Die Nähe aber, die Dichten und Denken in die Nachbarschaft zueinander bringt, nennen wir die Sage. In dieser vermuten wir das Wesen der Sprache. Sagen, sagan heißt zeigen: erscheinen lassen, lichtend-verbergend frei-geben als dar-reichen dessen, was wir Welt nennen. Das lichtend-verhüllende, schleiernde Reichen von Welt ist das Wesende im Sagen.”
“That country makes itself known in the neighborhood of poetry and thinking. Neighborhood means: dwelling in nearness. Poetry and thinking are modes of saying. The nearness that brings poetry and thinking together into neighborhood we call Saying. Here, we assume, is the essential nature of language. “To say,” related to the Old Norse “saga,” means to show: to make appear, set free, that is, to offer and extend what we call World, lighting and concealing it. This lighting and hiding proffer of the world is the essential being of Saying.”
“That country makes itself known in the neighborhood of poetry and thinking. Neighborhood means: dwelling in nearness. Poetry and thinking are modes of saying. The nearness that brings poetry and thinking together into neighborhood we call Saying. Here, we assume, is the essential nature of language. “To say,” related to the Old Norse “saga,” means to show: to make appear, set free, that is, to offer and extend what we call World, lighting and concealing it. This lighting and hiding proffer of the world is the essential being of Saying.”
28 Weg naar taal ¢ N 201-202 [95]
“Die zweite Wendung im Leitwort: »Die Sprache des Wesens« besagt demnach: Die Sprache gehört in dieses Wesende, eignet dem alles Be-wëgenden als dessen Eigenstes. Das All-Bewëgende be-wëgt, indem es spricht. Allein, es bleibt dunkel, wie wir das Wesende denken sollen, dunkel vollends, inwiefern das Wesende spricht, am dunkelsten, was dann sprechen heißt. Dem gilt doch erst unsere Besinnung, wenn wir dem Wesen der Sprache nachsinnen. Dieses Nachsinnen ist jedoch bereits auf einem bestimmten Weg unterwegs, nämlich innerhalb der Nachbarschaft von Dichten und Denken. Für den Gang auf diesem Weg gibt das Leitwort einen Wink, aber keine Antwort. Wohin aber kann es winken, wenn es winkt? Nur in das, was die Nachbarschaft von Dichten und Denken als Nachbarschaft bestimmt.“
“Therefore, the second phrase in the guide-word, “the language of being,” says this, that language belongs to this persisting being, is proper to what moves all things because that is its most distinctive property. What moves all things moves in that it speaks. But it remains quite obscure just how we are to think of essential being, wholly obscure how it speaks, and supremely obscure, therefore, what to speak means This is the crux of our reflection on the nature of language. Yet this reflection is already underway along a certain way–the way within the neighborhood of poetry and thinking. The guide-word gives us a hint on this way, but not an answer. But that hint–where does it point? It points only to what defines the neighborhood of poetry and thinking as a neighborhood.”
“Therefore, the second phrase in the guide-word, “the language of being,” says this, that language belongs to this persisting being, is proper to what moves all things because that is its most distinctive property. What moves all things moves in that it speaks. But it remains quite obscure just how we are to think of essential being, wholly obscure how it speaks, and supremely obscure, therefore, what to speak means This is the crux of our reflection on the nature of language. Yet this reflection is already underway along a certain way–the way within the neighborhood of poetry and thinking. The guide-word gives us a hint on this way, but not an answer. But that hint–where does it point? It points only to what defines the neighborhood of poetry and thinking as a neighborhood.”
29 Spraakpad ¢ N 203 [96]
“Die Sprache begegnet, wenn man sie unmittelbar wie etwas Anwesendes vorstellt, als Tätigkeit des Sprechens, als Betätigung der Sprachwerkzeuge, als da sind: der Mund, die Lippen, die Zunge. Die Sprache zeigt sich im Sprechen als eine am Menschen vorkommende Erscheinung.“
“If we take language directly in the sense of something that is present, we encounter it as the act of speaking, the activation of the organs of speech, mouth, lips, tongue. Language manifests itself in speaking, as a phenomenon that occurs in man.”
“If we take language directly in the sense of something that is present, we encounter it as the act of speaking, the activation of the organs of speech, mouth, lips, tongue. Language manifests itself in speaking, as a phenomenon that occurs in man.”
30 Ruimtelaan ¢ N 214 [106]
“Das Selbe ist vom Raum zu sagen, der Ortschaft und Orte einräumt, freigibt und zugleich in sie entläßt und das Gleich-Zeitige aufnimmt als Raum-Zeit. Der Raum selbst im Ganzen seines Wesens bewegt sich nicht, ruht still.”
“The same is to be said about space: it spaces, throws open locality and places, vacates them and at the same time gives them free for all things and receives what is simultaneous as space-time. But space itself, in the wholeness of its nature, does not move; it rests in stillness.”
“The same is to be said about space: it spaces, throws open locality and places, vacates them and at the same time gives them free for all things and receives what is simultaneous as space-time. But space itself, in the wholeness of its nature, does not move; it rests in stillness.”
31 Spraakpad ¢ N 215 [107]
“Also an sich haltend, be-Iangt uns die Sprache als die Sage des Weltgeviertes, uns, die wir als die Sterblichen in das Geviert gehören, uns, die wir nur insofern sprechen können, als wir der Sprache entsprechen.”
“Reserving itself in this way, as Saying of the world’s fourfold, language concerns us, us who as mortals belong within this fourfold World, us who can speak only as we respond to language.”
“Reserving itself in this way, as Saying of the world’s fourfold, language concerns us, us who as mortals belong within this fourfold World, us who can speak only as we respond to language.”
32 Tijdlaan ¢ N 213 [106]
"Das Gleich-Zeitige der Zeit sind: die Gewesenheit, die Anwesenheit und die Gegen-Wart, die uns entgegenwartet und sonst die Zukunft heißt. Zeitigend entrückt uns die Zeit zumal in ihr dreifältig Gleich-Zeitiges, entrückt dahin, indem sie uns das dabei Sichöffnende des Gleich-Zeitigen, die Einigkeit von Gewesen, Anwesen, Gegen-Wart zubringt. Entrückend-zubringend be-wëgt sie das, was das Gleich-Zeitige ihr einräumt: den Zeit-Raum. Die Zeit selbst im Ganzen ihres Wesens bewegt sich nicht, ruht still.”
“Time times simultaneously: the has-been, presence, and the present that is waiting for our encounter and is normally called the future. Time in its timing removes us into its threefold simultaneity, moves us thence while holding out to us the disclosure of what is in the same time, the concordant oneness of the has-been, presence, and the present waiting the encounter. In removing us and bringing toward us, time moves on its way what simultaneity yields and throws open to it: time-space. But time itself, in the wholeness of its nature, does not move; it rests in stillness.”
“Time times simultaneously: the has-been, presence, and the present that is waiting for our encounter and is normally called the future. Time in its timing removes us into its threefold simultaneity, moves us thence while holding out to us the disclosure of what is in the same time, the concordant oneness of the has-been, presence, and the present waiting the encounter. In removing us and bringing toward us, time moves on its way what simultaneity yields and throws open to it: time-space. But time itself, in the wholeness of its nature, does not move; it rests in stillness.”
33 Bewegingbos ¢ N 214 [107]
“So ist denn die Sprache keine bloße Fähigkeit des Menschen. Ihr Wesen gehört in das Eigenste der Be-wëgung des Gegen-einander-über der vier Weltgegenden.”
“Language, then, is not a mere human faculty. Its character belongs to the very character of the movement of the face-to-face encounter of the world’s four regions.”
“Language, then, is not a mere human faculty. Its character belongs to the very character of the movement of the face-to-face encounter of the world’s four regions.”
34 Spraakpad ¢ N 199 [93]
“Der Weg läßt in das gelangen, was uns be-Iangt, in dessen Bereich wir uns schon aufhalten.”
“The way allows us to reach what concerns us, in that domain where we are already staying”
“The way allows us to reach what concerns us, in that domain where we are already staying”
35 Buurt ¢ N 208 [101]
“Nachbarschaft, so hieß es, erzeugt nicht erst Nähe, sondern Nähe ereignet Nachbarschaft. Doch was heißt Nähe?”
“Neighborhood, it was said, does not first create nearness; rather, nearness brings about neighborhood. But what does nearness mean?”
“Neighborhood, it was said, does not first create nearness; rather, nearness brings about neighborhood. But what does nearness mean?”
36 Ruimtetijdbrug ¢ N 210-211 [103]
“Wir dürfen nur sagen: Die in der Nachbarschaft waltende Nähe beruht nicht auf Raum und Zeit, insofern diese als Parameter erscheinen. Aber sind denn Raum und Zeit etwas anderes, wenn sie überhaupt sind? Woran liegt es, daß der Parametercharakter von Raum und Zeit die nachbarliche Nähe verwehrt? Gesetzt, die Parameter Raum und Zeit sollten die Maßgabe für die nachbarliche Nähe leisten und somit Nähe erbringen, dann müßten sie schon in sich seIber dasjenige enthalten, was das Nachbarliche auszeichnet: das Gegen-einander-über.”
“We may say only this, that the nearness which prevails in the neighborhood does not depend on space and time considered as parameters. But are time and space something else, then, assuming they are at all? Why is it that the parametrical character of space and time prevents neighboring nearness? If we assume that the parameters space and time furnish the standard for neighboring nearness, and thus bring about nearness itself, then they would have to contain even within themselves what distinguishes neighborliness: to be face-to-face with one another.”
“We may say only this, that the nearness which prevails in the neighborhood does not depend on space and time considered as parameters. But are time and space something else, then, assuming they are at all? Why is it that the parametrical character of space and time prevents neighboring nearness? If we assume that the parameters space and time furnish the standard for neighboring nearness, and thus bring about nearness itself, then they would have to contain even within themselves what distinguishes neighborliness: to be face-to-face with one another.”
37 Ruimtetijdbrug ¢ N 213 [106]
“Von der Zeit läßt sich sagen: die Zeit zeitigt.
Vom Raum läßt sich sagen: der Raum räumt.”
“Of time it may be said: time times.
Of space it may be said: space spaces.”
38 Spraakpad over tijdlaan ¢ N 215 [108]
“Die Sage versammelt als das Be-wëgende des Weltgeviertes alles in die Nähe des Gegen-einander-über und zwar lautlos, so still wie die Zeit zeitigt, der Raum räumt, so still, wie der Zeit-Spiel-Raum spielt.”
“Saying, as the way-making movement of the world’s fourfold, gathers all things up into the nearness of face-to-face encounter, and does so soundlessly, as quietly as time times, space spaces, as quietly as the play of time-space is enacted.”
“Saying, as the way-making movement of the world’s fourfold, gathers all things up into the nearness of face-to-face encounter, and does so soundlessly, as quietly as time times, space spaces, as quietly as the play of time-space is enacted.”
39 Spraakpad aan de Stille Stroom ¢ N 216 [108]
“Ein »ist« ergibt sich, wo das Wort zerbricht.
“Ein »ist« ergibt sich, wo das Wort zerbricht.
Zerbrechen heißt hier: Das verlautende Wort kehrt ins Lautlose zurück, dorthin, von woher es gewährt wird: In das Geläut der Stille, das als die Sage die Gegenden des Weltgeviertes in ihre Nähe be-wëgt.
Dieses Zerbrechen des Wortes ist der eigentliche Schritt zurück auf dem Weg des Denkens.”
“An "is" arises where the word breaks up.
To break up here means that the sounding word returns into soundlessness, back to whence it was granted: into the ringing of stillness which, as Saying, moves the regions of the world’s fourfold into their nearness.
This breaking up of the word is the true step back on the way of thinking.”
40 Hersenbreker ¢ N 213 [105]
“Der Parametercharakter verstellt das Wesen von Zeit und Raum. Er verbirgt vor allem das Verhältnis ihres Wesens zum Wesen der Nähe. So einfach diese Verhältnisse sind, so unzugänglich bleiben sie allem rechnenden Denken.”
“Their parametrical character obstructs the nature of time and space. Above all it conceals the relation of that nature to the nature of nearness. Simple as these relations are, they remain wholly inaccessible to calculative thinking.”
“Their parametrical character obstructs the nature of time and space. Above all it conceals the relation of that nature to the nature of nearness. Simple as these relations are, they remain wholly inaccessible to calculative thinking.”
41 Weg naar Taal en Klankstraat ¢ N 205 [98]
“Daß die Sprache lautet und klingt und schwingt, schwebt und bebt, ist ihr im selben Maße eigentümlich, wie daß ihr Gesprochenes einen Sinn hat. Aber unsere Erfahrung dieses Eigentümlichen ist noch arg unbeholfen, weil überall das metaphysisch-technische Erklären dazwischen fährt und uns aus der sachgemäßen Besinnung herausdrängt.”
“It is just as much a property of language to sound and ring and vibrate, to hover and to tremble, as it is for the spoken words of language to carry a meaning. But our experience of this property is still exceedingly clumsy, because the metaphysical-technological explanation gets everywhere in the way, and keeps us from considering the matter properly.”
“It is just as much a property of language to sound and ring and vibrate, to hover and to tremble, as it is for the spoken words of language to carry a meaning. But our experience of this property is still exceedingly clumsy, because the metaphysical-technological explanation gets everywhere in the way, and keeps us from considering the matter properly.”
42 Klankstraat ¢ N 205 [98]
“Zwar lassen sich die Verlautbarung und die Laute physiologisch als Schallerzeugung erklären. Indes bleibt offen, ob dabei je das Eigene des Lautens und Tönens im Sprechen erfahren und im Blick behalten wird. Man verweist indes auf die Melodie und den Rhythmus in der Sprache und damit auf die Verwandtschaft von Gesang und Sprache.”
“Vocalization and sounds may no doubt be explained physiologically as a production of sounds. But the question remains whether the real nature of the sounds and tones of speech is thus ever experienced and kept before our eyes. We are instead referred to melody and rhythm in language and thus to the kinship between song and speech.”
“Vocalization and sounds may no doubt be explained physiologically as a production of sounds. But the question remains whether the real nature of the sounds and tones of speech is thus ever experienced and kept before our eyes. We are instead referred to melody and rhythm in language and thus to the kinship between song and speech.”
43 Klanken ¢ N 205 [98]
“Schon allein der einfache Sachverhalt, daß wir die landschaftlich verschiedenen Weisen des Sprechens die Mundarten nennen, ist kaum bedacht. Ihre Verschiedenheit gründet nicht nur und nicht zuerst in unterschiedlichen Bewegungsformen der Sprachwerkzeuge.”
“Even the simple fact that we Germans call the different manners of speaking in different sections of the country Mundarten, modes of the mouth, hardly ever receives a thought. Those differences do not solely nor primarily grow out of different movement patterns of the organs of speech.”
“Even the simple fact that we Germans call the different manners of speaking in different sections of the country Mundarten, modes of the mouth, hardly ever receives a thought. Those differences do not solely nor primarily grow out of different movement patterns of the organs of speech.”
44 Klank van Spreken ¢ N 208 [101]
“Dieser Hinweis auf das Lautende des Sprechens und seine Herkunft aus dem Sagen muß zunächst dunkel klingen und befremdlich. Und doch weist er auf einfache Sachverhalte. Wir können sie erblicken, sobald wir erneut darauf achten, inwiefern wir überall in der Nachbarschaft von Weisen des Sagens unterwegs sind”
“This indication of the sound of speaking and of its source in Saying must at first sound obscure and strange. And yet it points to simple phenomena. We can see them once we pay heed again to the way in which we are everywhere under way within the neighborhood of the modes of Saying. Among these, poetry and thinking have ever been preeminent.”
“This indication of the sound of speaking and of its source in Saying must at first sound obscure and strange. And yet it points to simple phenomena. We can see them once we pay heed again to the way in which we are everywhere under way within the neighborhood of the modes of Saying. Among these, poetry and thinking have ever been preeminent.”
45 Afslag Klankstraat ¢ N 204 [97]
“Die angeführten Sätze des Aristoteles bilden die klassische Stelle, aus der das Baugerüst sichtbar wird, in das die Sprache als stimmliche Verlautbarung gehört: Die Buchstaben sind Zeichen der Laute, die Laute sind Zeichen der Erleidnisse in der Seele, diese sind Zeichen der Dinge. Die Verstrebungen des Baugerüstes werden durch die Zeichenbeziehung gebildet.”
“These Lines of Aristotle constitute the classical passage that allows us to see the structure of which language as vocal sounds is a part: the letters are signs of sounds, the sounds are signs of mental experiences, and these are signs of things. The sign relation constitutes the struts of the structure.”
“These Lines of Aristotle constitute the classical passage that allows us to see the structure of which language as vocal sounds is a part: the letters are signs of sounds, the sounds are signs of mental experiences, and these are signs of things. The sign relation constitutes the struts of the structure.”
46 Klankstraat ¢ N 204-205 [98]
“Viel eher gilt es zu bedenken, ob in den angeführten Vorstellungsweisen des Baugerüstes das Leibhafte der Sprache, Laut- und Schriftzug, zureichend erfahren wird; ob es genügt, den Laut nur dem physiologisch vorgestellten Leib zu- und in den metaphysisch gemeinten Bezirk des Sinnlichen einzuordnen”
“It is much more important to consider whether, in any of the ways of looking at the structure of language we have mentioned, the physical element of language, its vocal and written character, is being adequately experienced; whether it is sufficient to associate sound exclusively with the body understood in physiological terms, and to place it within the metaphysically conceived confines of the sensuous.”
“It is much more important to consider whether, in any of the ways of looking at the structure of language we have mentioned, the physical element of language, its vocal and written character, is being adequately experienced; whether it is sufficient to associate sound exclusively with the body understood in physiological terms, and to place it within the metaphysically conceived confines of the sensuous.”
47 Weg naar Taal ¢ N 208 [101]
“Das Lauten erklingt aus dem Läuten, dem rufenden Versammeln, das, offen dem Offenen, Welt erscheinen läßt in den Dingen. Das Lautende der Stimme ist so nicht mehr nur leiblichen Organen zugeordnet.”
“The sound rings out in the resounding assembly call which, open to the Open, makes World
appear in all things. The sounding of the voice is then no longer only of the order of physical organs.”
“The sound rings out in the resounding assembly call which, open to the Open, makes World
appear in all things. The sounding of the voice is then no longer only of the order of physical organs.”
48 Weg naar Taal ¢ N 215 [108]
“Wir nennen das lautlos rufende Versammeln, als welches die Sage das Welt-Verhältnis be-wëgt, das Geläut der Stille. Es ist: die Sprache des Wesens.”
“The soundless gathering call, by which Saying moves the world-relation on its way, we call the ringing of stillness. It is: the language of being.”
“The soundless gathering call, by which Saying moves the world-relation on its way, we call the ringing of stillness. It is: the language of being.”
Gebaseerd op Heidegger, M. (1985). Unterwegs zur Sprache, Gesamtausgabe. Frankfurt am Main : Vittorio Klostermann. I. Abteilung: Veröffentlichte Schriften 1910-1976, band 19. pp. 198-216. [Vertaling: Heidegger, M. (1982). On The Way To Language. New York
