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Indeed, for some thinkers who have toiled in its wake, Heidegger's language becomes , see Adorno 1964/2002).
Viewed from the perspective of Heidegger's own intentions, the work is incomplete.
During the short period of his rectorship—he resigned in 1934—Heidegger gave a number of public speeches (including his inaugural rectoral address; see below) in which Nazi images plus occasional declarations of support for Hitler are integrated with the philosophical language of .
After 1934 Heidegger became increasingly distanced from Nazi politics.
This uncompromising text was written in 1936–7, but was not published in German until 1989 and not in English translation until 1999. According to this latter gloss, the linguistic constructions concerned—which involve hyphenations, unusual prefixes and uncommon suffixes—reveal the hidden meanings and resonances of ordinary talk.
Section 3 of this article will attempt to navigate the main currents of the turn, and thus of Heidegger's later philosophy, in the light of this increasingly discussed text. In any case, for many readers, the initially strange and difficult language of is fully vindicated by the realization that Heidegger is struggling to say things for which our conventional terms and linguistic constructions are ultimately inadequate.
For Heidegger, taking-as is grounded not in multiple modes of presence, but rather in a more fundamental temporal unity (remember, it's Being time, more on this later) that characterizes Being-in-the-world (care).For the young Heidegger, then, it is already the case that phenomenological analysis starts not with Husserlian intentionality (the consciousness of objects), but rather with an interpretation of the pre-theoretical conditions for there to be such intentionality.This idea will later be central to, and elaborated within, , by which point a number of important developments (explained in more detail later in this article) will have occurred in Heidegger's thinking: the Husserlian notion of formal ontology (the study of the a priori categories that describe objects of any sort, by means of our judgments and perceptions) will have been transformed into (a neo-Aristotelian search for what it is that unites and makes possible our varied and diverse senses of what it is to be); Husserl's transcendental consciousness (the irreducible thinking ego or subject that makes possible objective inquiry) will have been transfigured into (the inherently social being who already operates with a pre-theoretical grasp of the a priori structures that make possible particular modes of Being); and Husserlian intentionality (a consciousness of objects) will have been replaced by the concept of a god that one should respect—what unites all the different modes of Being is that they realize some form of presence (present-ness) to human beings.This presence-to is expressed in the ‘as’ of ‘taking-as’.Thus the unity of the different modes of Being is grounded in a capacity for taking-as (making-present-to) that Aristotle argues is the essence of human existence.