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as there will be no point in creating alternative horizons of sense or of personal orcollective fulfillment, if these are not appropriable by those for whom they are designed.The phenomenology of the temporality of perception leads inevitably to the assumptionof the historicity of all experience at the level of the world of life. Human reality revealsitself as structurally dynamic as Life, or the relationship incarnated from the self with thethings that surround it. What is originary is the relationship marked by temporality (thenew way of being 15 ), “since man, revealing himself to be a being fundamentally orientedtoward the future….”; i.e., an unmade being, who only lives through plans and hopes. Thehuman experience of the meaning of the world is the openness of the being: man issituated “in the openness of the being,” he lives projected into the future and not in thepresent, he is originally a practical being that, through language, memory and his abilityto predict/anticipate, plans and directs all his activity (praxis) towards a concrete, historicaland unfinished existential dimension. The excessive or future, possible and linguisticdimension of the human way of being breaks out against the egological and monadologicalmodels of the person, taking down the historic-ontological premises of the monadological-modernconcept of self-consciousness and its filiation from the Greek metaphysical-cosmologicalmodel of considering the real as a given thing. 16 In turn, thedecisive contribution of Psychoanalysis to the de-construction of the cogito revealed a profoundstructure similar to that of the object libido. 17 The linguisticity that crosses the wholeenigma of the body imposes on Western contemporary thought 18 the non-identificationof the body as an objective thing, as a thing that one has and uses. The body is fiction,a set of mental representations that are prepared, dissolved, reconstructed at the will of thesubject’s history and the mediation of social-symbolic discourse. The body is lived fromwithin as a myself. It is in the word, in the action, that the self is present as a person, inflesh and blood, and it is through it, as belonging to a given culture, that man constituteshimself as the bearer of a vision of the world and things. As the body takes on multiplesignifications, in a symbolic universe, this humanizes itself, also constituting itself as afundamental possibility for man’s expression and fulfillment in the language of the world.The absolute non-identity of the self with the body is a consequence of human nature asexcess in relation to every potential of the organic body; an excess that manifests itself inthe thought, in the will, in the freedom that express and fulfill themselves in corporality.The body thus incarnates the order of the symbolic, 19 reviving the Humboltzian connectionof language (energeia) as vision and constitution of the world, in which the originaryhumanity of language simultaneously means the originary linguality of the being-in-theworldof man. 20 Consequently, language is mediation and not an instrument (reflectiveor conceptual) of the self- and re-awareness of the subject as a tense unity of organic andsymbolic systems within the historical and communitarian relationship that it establisheswith the other.15Silva, “Corpo Vivido: do corpo-objecto ao corpo-consciente,” 65.16Maria Luísa Portocarrero da Silva, “Retórica e apropriação na hermenêutica de Gadamer,” Separata(da) Revista Filosófica de Coimbra 5, no. 3 (1994): 113.17Michel Henry, “La pratique psychanalytique ne cesse de vérifier le primat de l’irreprésentable quidétermine la représentation et par exemple la prise de conscience,” in idem, La Barbarie, 163. Cf. Ricœur,Le Conflit des interprétations, 22.18Cf. Gabriel Marcel, Être et avoir (Paris, 1951), 225-226.19Ricœur, Le Conflit des interprétations, 159.20Gadamer, Le Problème de la conscience historique, 531.155