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Julian Holmes Wilson

Phil 207 Roger Bell

Final Paper

12/8/11

Propriating the Forma

We are finally on our way to language, or possibly I am on my way to language , for Icannot speak for the rest of the class. I cannot fully describe the ways that Heidegger hasinfluenced me in this semester for it is vastly obtuse and yet so clear to my own sense of being.In the course of reading the Basic Writings I have been greatly influenced in my thought andrelationship with language. He has led me in new directions for my thesis, but also simply theway I view the world. I never expected to be influenced in such an abstract manner and yet thatis exactly how I feel. My mood has changed and my ability to decipher his concepts has movedaway from logic and towards intuition; though, I cannot discount his deconstructive nature to

language which has a very logical path in understanding new ways of thought. It is also in hisability to use language and create words (mostly due to the adaptive nature of the Germanlanguage) that allows him to describe things in intuitive understanding. This is where I turn tothe word propriation, for its essence feels so true and useable in our language and yet it is a wordthat does not gain its definition by way of logic but rather intuition. The way that I perceivepropriation is both in means of appropriation, but also procreation. It is in this understanding thatI feel the word finally starts to hold meaning.

Heidegger is clearly influenced by way of the Catholic Church and as noted in hisbiography, it appears that he was on a mission to find a god. This is the nature that I believe hiswriting was coming from when he was contemplating Being and Time . It is in his distinction of Dasien coming out from the nothing, this coming out being the gods force or possibly godhimself, that is showing all of his future thought. Just as Dasien propriates out of the nothing, sodoes language propriate out of the propriation of being. It is becoming clearer to me thatpropriate is related to procreate in the way of creating new forms and related to appropriate intaking your own suitable meaning of this created form. This is why Heidegger and Krell are ableto use propriate as a noun and a verb, for it contains so much hidden connotation.

So the question becomes, how can one become propriated and have I done so in way of reading Heidegger? It can be said that we all are propriated into existence, but it is far moreimportant to understand that the propriation does not stop at the beginning, but is rather theway -making movement towards language, meaning that through language you are able toappropriate new worldings. It is your way of movement through space and time. If we did nothave language we would have nothing, for what is a life without a way to describe its essence toyour friend (friend being used in the broadest sense; one that takes your worlding). So then inthis sense I have become propriated by Heidegger to a great extent. He has allowed me tounderstand this phenomenon in a completely new way, with new words and language thatcorrectly engage my mind in its ability to own such a worlding. He has revealed the clearing of the way to language.

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I finally understand how language is a technology. While Heidegger may not have madethis claim directly, but rather through conclusion in our class discussion, it is still through theessence of Heideggers world that we were able to come to such claims. I believe that thisconclusion comes out of Heideggers understanding of thinking as a manual skill. It is throughhandiness that one comes too thought through the use of language. Thus, language is a tool, and

tools are technology. I find this notion of language fascinating as it finally puts us into a processof mastery. Just as it takes time to master the power of a hammer or the intricacies of a musicalinstrument, one has to master the potential of language. Within this ability to master language weare able to build up our dwelling of thinki ng through the propriation of language. I feel thatthe concept of building is related to the building of words and sentences and the dwelling is theability to house other people within your built words, or in other words, to share the words withothers. Dasien beings are thus able to reside within the clearings of these language dwellings.This is what I believe he means by our sayings always being an answering, for the saying is thebuilding and the answering is the dwelling of others within our language.

It is through the wefting of language that we are able to see that it is a dance, it is a

writing of poetry, it is the flow of a river; this is the way that we need to relate to language inorder to understand its power. Heidegger wants us to understand the odd nature of language, howit comes out of us in such a fluid nature without really understanding the manifestation until itcomes upon us. It is through reading the forma to bring language as language to language ina fluid nature that makes us entangled in itself. We are entangled because we are not yetawakened to this transformation of language. We finally see on page 425 the transformation thatHeidegger is e nvisioning. Every thinking that is on the trail of something is a poetizing, and allpoetry a thinking. Each coheres with the other on the basis of the saying that has already pledgeditself to the unsaid, the saying whose thinking is a thanking. This ap pears to be a complexphenomenological way of looking at the transformation of language; however, I believe thatHeidegger is arguing that it is a far more natural form if there is ever to be a natural language.What this allows us to do with language is adapt it in fluid ways, to think in new adaptive formsof language. Just as the organism procreates to survive, our language propriates within us tostrive. This is what will allow language itself to bring us to the revelation that to bring languageto language as language propriates the being of Being by way of Dasein.

And so it is clear to me that my relation to language has vastly changed, as the lastsentence of my last paragraph I would have taken as gibberish before reading Heidegger, butnow there is this intuitive meaning that breaks through my being and has created a strangeclearing in my ability to write and philosophize. It is my new beginning into the world of language, and thus I am quite clearly on my way to language. Just as Heidegger is invested in theneed for gleaning new meaning, I have been influenced to do the same to his own words. I havenever felt so free to speak my sayings and have it feel so full of essence. This is the feeling that Itake to be Heideggers notion of Propriation p ropriates human beings for itself, propriates theminto usage. I am showing my owning and thus I must be propriating my propriation. I havefound languages answering for my own thinking. I will dwell in the building of the propriationof my language and further I hope others will dwell with me and my worldings.