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By John Llewelyn (auth.)

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A study may be made of the structures of the different modes of consciousness, for example perception, memory, imagination, judging, valuing, loving. And a study may be made of the structures of the objects of these mental acts or attitudes. But the noetic and the noematic are correlative. This is the point that is being made when it is said that consciousness is intentional or that consciousness is always consciousness of something. As Husserl himself says, "The word intentionality signifies nothing else than this universal fundamental property of consciousness: to be consciousness of something; as a cogito, to bear within itself its cogitatum" (72).

This is a problem for anyone wishing to argue that Heidegger does mean to say that language and being are one. Three ways of solving that prob- 22 Beyond Metaphysics? em might be proposed. First, we could be told to bear in mind that Heidegger himself says that the phrase "house of being" is a rather clumsy one. 38 Second, we could be asked to consider whether a solution might not be arrived at if the "of' of this phrase were read as a genitive of definition. This would mean that being is the house and hence that being is language.

He repeats over and over that the making of existential claims is not possible within the phenomenological suspension.

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