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The most important result is, however, thatthe classical language as the common discourse of representation and things, asa place where nature intersects with human in Generalnature, completely eliminates what could be called "scienceabout the person". As long as Western culture spoke that language,it was impossible to raise the question about the humanexistence, because that performance was associated withbeing. The discourse itself, which in XVII century was connected with eachanother "I think" and "I am" (the one who carried out and thenmore), clearly remained the basis of the classical language, asit performance full associated with existence.The transition from "I think" to "I am" was carried out in the lightevidence within the discourse, the scope of whichwas the articulation of what imagine and whatexist. This transition can not be refuted nor even that Genesis, as such, it is not the content of thought, nor even that specialbeing referred to as "I am", has not beenindividual study and discussion. More precisely, all these objectionsquite legitimate could only arise in the veryanother discourse, which is not the communication performance withexistence; to Express such objections, you need athe problems which are already beyond view. Howeveras long as the continued existence of classical discourse, the question ofway of being Cogito could not yet be uttered.
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