The question of language in the years 1932 to 1934 emerges as an urgent matter of foundation and, let alone, redirection of Heidegger's thought. The philosopher feels the need to base his phenomenology with a new methodological bias that allows a visualization of the context and assurance of the bases in which the being-there is, in a context of being already with one another. This context of already beingone-with-another will at no time is of secondary importance in relation to language, but it will have to be deployed in its details for the assumption of language itself as the driving force of Heidegger's thought in those years. For this, Heidegger, In the summer lecture of 1934 entitled "Logic as the Questioning of the Essence of Language”, begins by making an analysis of what is the essence of language and comes to the conclusion that we will not reach this essence if we understand language only as an exposition of the modus operandi of thought : Logic. The essence of language springs from the essence of the being of the human being as a historical being. Language arises as a measure of the innermost limits of the constitution of being-there while being-one-with-another, or to be even more in keeping with Heidegger's pretensions, the innermost limits of being-there history constituted as Volk. In this context, language is more than a mere instrument at the disposal of man. On the contrary, language is that which first disposes the being of man in the world, opening the possibility of being in the midst of beings, giving him an understanding of the relationships in which he is inserted. We must understand language not as a logical-grammatical device of articulation of words, but rather in the phenomenological sense as a primary organizer that makes sense of the relationships between beings and beings-there.
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