the fact that the "logic" of λόγος is rooted in the existential analytic of Dasein. Recognizing the ontologically insufficient interpretation of the λόγος at the same time sharpens our insight into the lack of primordiality of the methodological basis on which ancient ontology developed. The λόγος is experienced as something objectively present and interpreted as such, and the beings which it points out have !:he meaning of objective presence as well. This meaning of being itself is left undifferentiated and uncontrasted with other possibilities of being so that being [Sein] in the sense of a formal being-something [Etwas-Sein] is at the same time fused with it and we are unable to obtain a clear-cut division between these two realms.*
§ 34. Da-sein and Discourse. Language
The fundamental existentials which constitute the being of the there, the disclosedness of being-in-the-world, are attunement and understanding. Understanding harbors in itself the possibility of interpretation, that is, the appropriation of what is understood. To the extent that attunement is equiprimorc;iial with understanding, it maintains itself in a certain understanding. A certain possibility of interpretation also belongs to it. An extreme derivative of interpretation was made visible with the state ment The clarification of the third meaning of statement as communication (speaking forth) led us to the concept of saying and speaking, to which we purposely paid no attention up to now. The fact that language only now becomes thematic should indicate that this phenomenon has its roots in the existential constitution of the disclosedness of Dasem. The existential-ontological foundati.on of language [Sprache) is discourse [Rede]. [161] In our previous interpretation of attunement, understanding, interpretation, and statement we have constantly made use of this phenomenon, but have, so to speak, suppressed it in the thematic analysis.
Discourse is existentially equiprimordial with attunement and understanding. Intelligibility is also always already articulated before its appropriative interpretation. Discourse is the articulation of intelligibility. Thus it already lies at the basis of interpretation and statement. We called that which can be articulated in interpretation, and thus more primordially in speech, meaning [Sinn]. What is structured in discoursing articulation as such, we call the totality of significations [Bedeutungsganze]. This totality can be broken up into significations. As what is articulated of what can be articulated, significations are always bound up with meaning. If discourse, the articulation of the intelligibility of the there, is the primordial existential of disclosedness, and if disclosedness is primarily constituted by being-in-the-world,
* Husserl