263
All discourse, in saying something about something, which it does first of all wholly in the course of concerned preoccupation and being with one another, is, as a mode of the being of Dasein, essentially being-with. In other words, the very sense of any discourse is discourse to others and with others. It therefore makes no difference for the essential structure of discourse whether a fixed address directed to a specific other is of current interest or not. Discourse as a mode of being of Dasein qua being-with is essentially communication, so that in every discourse that about which it is, is shared with the other through what is said, through the said as such. Communication accordingly means the enabling of the appropriation of that about which the discourse is, that is, making it possible to come into a relationship of preoccupation and being to that of which the discourse is. Discourse as communication brings about an appropriation of the world in which one always already is in being with one another. The understanding of communication is the participation in what is manifest. All subsequent understanding and co-understanding is as being-with a taking part. Communication must be {GA 20: 363} understood in terms of the structure of Dasein as being with the other. It is not a matter of transporting information and experiences from the interior of one subject to the interior of the other one. It is rather a matter of being-with-one-another becoming manifest in the world, specifically by way of the discovered world, which itself becomes manifest in speaking with one another. Speaking with one another about something is not an exchange of experiences back and forth between subjects, but a situation where the being-with-one-another is intimately involved in the subject matter under discussion. And it is only by way of this subject matter, in the particular context of always already being-with in the world, that mutual understanding develops.
We already know that the manifest world is a mode of disclosedness and belongs to the discovered ness of Dasein. Discoveredness itself is defined essentially by disposition. This means that in any discourse, if it is indeed a possibility of Dasein, Dasein itself and its disposition are co-discovered. Discoursing with others about something as a speaking-about is always a self-articulating. One oneself and the being-in-the-world at the time likewise become manifest, even if only in having the disposition 'manifested' through intonation, modulation, or tempo of discourse. We have thus found four structural moments which belong essentially to language itself: 1) the about-which talked over, 2) the discursive what [the said as such], 3) the communication, and 4) the manifestation.
These four moments are not merely an accidental conglomerate of properties which can be discovered in language now and then and from various angles. They are structures which themselves are given because language itself is a possibility of the being of Dasein.