While it is true that in the end Cazeaux argues for a Heideggerian-Derridean view of metaphor as the interweaving of metaphor and metaphysics (metaphor-as-metaphysics, metaphysics-as-metaphor), it is also true that the Heideggerian discourse gets woven into a metaphorical system to which it became increasingly foreign. That is to say, Cazeaux too frequently resorts to a traditional metaphysical language (e.g., perception, sensation, empiricism, realism, subject-object, theory of knowledge, etc.) for the expression of Heideggerian themes, as if we have now moved beyond Heidegger's concern with the language he found to be inadequate, or even counter-productive, for what was developed in Being and Time. Cazeaux seems far too comfortable expressing Heideggerian themes and concerns in the language of conceptuality, as if Heidegger might be grouped in with a certain epistemological school. It is as if it is possible to distillate the thought of Heidegger into a few pearls of wisdom and translate that wisdom into the current language of the metaphysical tradition, the analytic tradition, or cognitive psychology. While it might well be problematic that the thought of Heidegger seems to be embedded in the language of Heidegger, it should also be noted that this is a problem, not just for Heidegger, but for any thinking deemed to be historical.

¶ 9:58 AM