With Heidegger, the opposition between synchronousness and asynchronousness is resolved into contemporariness: the Dasein. The parallel processes of intentionalization and pragmatisation, become radicalized and the noema become pragma; no more the object of intentionality, but the object of human action. With Heidegger thinking get into the historical time and becomes existence. Heidegger realized philosophically the consequences of psychoanalytical therapy merging the Husserlian reductions in one readiness-to-hand of the world. In praxis, it is no longer possible to distinguish action as action, from action as thinking.

The most important consequence of this turn is the reaffirmation anticipated by Marx and the pragmatists, that “truth” can only be revealed in praxis. And that questioned the existence of “propositions.” Their existence can be traced back to Aristotle who considered it a sentence which posits a question about the truth or the falsehood of something. The philosophical question about the existence and nature of propositions is related to the question of truth and their place in the philosophical task. Until the work of Marx and then Heidegger, the question of truth as “propositional” or pertaining to “logic” was the dominating approach of the philosophy of the West, concerned with the foundations of the truth of empirical science. (As an example, Charles S. Peirce and both Brentano and Husserl were interested in the study of judgments and propositions as the grounds of truth.) For Heidegger, the question of truth belongs to the central inquiry about Being, because the word “truth” (originally meaning “thing”) is something that “shows itself’.

¶ 3:58 PM