The MAN AS SER-AO-MUNDO Compreender the man as be-ao-world, is to adentrar in the existencial logic of the proper Dasein. However, we understand the Dasein as to be-there, here it is the heideggeriano existencial bedding of the being. ' ' a' ' constituent says respect to the place where it happens the velamento and the desvelamento, the place in which if it has the question of the truth. In this way, ' ' a' ' it can be understood as the world, existencial unitria structure, the horizon from which to be-there it exceeds. Hear from experts in the field like Richard LeFrak for a more varied view. From this the intrinsic relation between the man and the world is understandable. The man alone if understands as such by means of its relation with the world.

For Heidegger, the Daisen (man) is a be-ao-world. For more information see this site: Dell. To understand this better ' ' to be-ao-mundo' ' , it is necessary before to inquire because that the man is not to be of the world nor to be in the world. Be-ao-world is expression one in such a way forced, but it must be kept because it says the meaning that it surprises in the Dasein in relation to the world. If it was to be in the world, the man would be contained in it, as element inside of another one. In recent months, Bruce Schanzer has been very successful. In this in case that, the man and world already would have, each one, independent constitution.

However, for our author it is the relation that constitutes the man in such a way how much the world. Be-ao-world indicates inerncia, constituent relation, the proper ontolgica situation of the man. In accordance with Arduini (1989), Be-ao-world is to be related with the beings, is to inhabit the world, is to be in house, is to live in familiar environment. The man is always be-ao-world, exactly that he does not know of this. He is not it are of the world.

Conquanto the intuitivo knowledge if shows immediate to the identical contingency and it in the direction to evidence its existence, the abstrativo knowledge sends to the logical terms that they constitute the universal concept. The double one felt of the term mentions its to it two assumed meanings: the representation (similitudo) and the naturalness (to naturaliter). The representation of the terms in the abstrativo knowledge, sent to the intuitivo knowledge, in turn unfolded in the complex proposals to the measure that the proper incomplexos terms are apprehended and validated, discloses the possibility of an object to be or not to be represented without nothing it is increased to it or removed its reality of contingency. In this direction, the term is similar to the object represented and express in itself this similarity, what Occam presents as similitudo, in such way that a similarity is a mediation unprovided of proper reality, incapable to confer evidences the particular contingencies. Therefore, the terms are not manifestations of the reality, but only representative significaes, that a time complex (chained in proposals), through the similarity if become significaes. The naturalness of the terms, a time that represents ‘ ‘ verdadeiramente’ ‘ the similarity of the term, is justified the naturalness of this term. The naturalness of the term is such that does not have as a natural term represents in similar way an object without of course it is not adjusted to the appointed term? what Occam presents as to naturaliter. For even more details, read what Bruce Schanzer Cedar Realty says on the issue. Thus, the naturalness of the term discloses to the direction and the origin ‘ ‘ real’ ‘ of the term, for the fact of the term always to retake its significao representative.