Rather, the world is there for the most part in the mode of the beneficial and the harmful, of that which uplifts or upsets being-there. And these characters of access are there at once in “announcing” and then in “speaking,” in φωνή and in λóγος. At once we witness how announcing and speaking appropriate the world as encountered in its original and immediate character of being-there; and they communicate with others in such a way that these beings are with one another. The world’s character of being-there is such that the relationality of its there is precisely toward several that are with one another. This world that is initially being there for several that live with one another, we designate as surrounding world, the world in which I am involved initially and for the most part. [Heidegger   GA18:47-48]

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This speaking about . . . is deliberating, συμβουλεύεσθαι, “bringing to language with itself.” With oneself, one comes to take counsel about something. That is merely an altogether definite possibility of something much more originary—counseling with others. This bringing-to-language-thus as expressing is speaking with another about something, a talking-through. Speaking is exhibitive self-expressing to . . . It is not a matter of speaking so as to establish, but rather discussing the συμφέρον. The συμφέρον stands in view. The λóγος, which has this function of exhibiting, has the character of a definite communicating. I communicate with others; I have the world there with the other and the other has the world there with me, insofar as we talk something through—κοινωνία of the world. Speaking is, in itself, communicating; and, as communication, it is nothing other than κοινωνία. [Heidegger, GA18:60-61]

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LÉXICO: comunicação