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is [zusammenhang] 'existentiality'. Its analytic has the character of an understanding which is not existentiell, but rather existential.

The context [Zusaiunenhang] of such structures we call 'existetiality''. Its analytic has the character of an understanding which is not existentiell, but rather existential. The task of an existential analytic of Dasein has been delineated in advance, as regards both its possibility and its necessity, in Dasein's ontical constitution. (heidegger BT : 33)

is, along with things like class position, and religious opinion, not part of the solution, but part of the problem.

notions like 'context', 'interest', 'religious opinion', 'class position' , are also part of the problem rather than of the solution' (Latour 1990:155).

is an action of the mind which cuts off roots. Without it we should never have objects or ideas or anything to talk about.

For all the objects of our manifold experience, especially for the intellectual objects, for every unity, there is an action of the mind which cuts off roots, melts away context' or indeed we should never have objects or ideas or anything to talk about. (wimstt and beardsly : 'intentional' 480)

That the context of thought becomes decisive while being indeterminate even in principle is imperative in its implications for the status of philosophy. It suggests a mutual dependence and reference between the practice of philosophy and its context.

, etymologically, at the nexus of the meanings of the woven and the weave. It occurs when we are not able to tell the dancer from the dance.

Exactly! . . . the shortest discrete linguistic utterance which we may properly call literature must consist of at least two words. It is a certain relationship between the words which enables language to become the medium for a form of art. I shall call this relationship 'context.' ' 'Context'' demanded a Martian, 'I thought context was who says what to whom when where and how. You said. . . ''Patience,' cautioned the Harlequin, 'It's that, too, but let's see where the word is from before jumping to hasty conclusions. 'Context' is from the past participle of the Latin contexere, 'to weave, join together.' By it I mean most basically the nexus of the woven and the weave . . .' 'I cannot tell the dancer from the dance...' quoth a Martian, 'will you please say what you mean'' '. . . the relationship by which the quantitative fact of these two words is raised to a higher, qualitative power: fiction. By 'higher' I mean no value judgment. Fact is just descriptively different from fiction (Rippere 1966: 244-5)

is never a given in the form of a present or even fully representable entity but appears and is explicated in a certain way and in a certain light in thought. It is not until this point that it attains specificity.

The context is never a given in the form of a present or even fully representable entity but appears and is explicated in a certain way and in a certain light in thought. It is not until this point that it attains specificity... and the same applies to thought, which is also given specificity by entering into a relation with and affecting a certain conjunction.

is that which cannot even exist before its own emergence. As an analytic it is part of the problem rather than part of the solution.

Far from framing the science of Boyle into the social context of England, or 'pressing' society into science, S&S explore how both Boyle and Hobbes struggled to invent a science and a context and a divide between the two. THey cannot explain the content by the context since -in the most literal sense neither of them exist before boyle and hobbes achieve their respective goals and settle their disputes' (Latour 1990:147).

is that which massively limits the free play or absolute indeterminacy of communication.

In some respects Habermas and Searle are right to claim that for Derrida language and context are not absolutely determinable. It does not follow from this, however, that tor Derrida communication ceases to be meaningful or valid and that Derrida therefore perpetuates endless textual freeplay (an absolute indeterminacy), relativism and hence nihilism. In fact, Derrida goes to great length to point out that the 'ambiguous field of the word ''communication'' can be massively reduced by the limits of what is called a context' (Derrida 1997: 2). It is precisely because there is context that absolute indeterminacy (as freeplay) and relativism is reduced. So when Derrida famously states in Of Grammatology that 'there is nothing outside the text' (Derrida 1976: 58) this does not mean a rejection of the transcendental signified or metaphysical system (because one cannot simply step outside the effe cts of this system), but rather, as he confirms in xxx, 'there is nothing outside context' (Derrida 1997: 136). That is, there is no mark or sign that is 'valid outside context' (79). What Derrida is arguing here is that the meanings of signs are limited by the 'real context'

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