g only comes through passiveness as a vehicle for Being. People be but do not Be, thus Nietzsche’s argument for pseudo-/public-reality shows that people cannot really “Be” through passive being, as Heidegger hopes for humans. Heidegger claims that the public filters language, and thus it is not a true mode of Being. This will only change when we discover how think the truth of Being. If we can deem laughter a language, it is one that does not thwart Being. Perhaps in laughter we are in Heidegger’s ek-stasis, a state outside the notion as the self as being a thing, a moment in which we are in the time of the gods.Laughter, when pure, is a connection between consciousness and thought. It is pure reaction to wordless thought, and it becomes true language, more submissive to Being than even poetry. Nietzsche’s explanation of language as a murky and shallow reflection of thought coincides with Heidegger’s disdain of human’s current capacity for true language as a corridor for Being. It is only when we ‘be,’ not act or will, that we can become a vehicle for Being; our thoughts can stimulate Beings and our language can house Being. However, this can only occur unintentionally and purely, as with laughter. Heidegger overlooks something in his claim that only in the future can man think through ek-sistence … man is always thinking, more specifically, man is always thinking through ek-sistence. It is only language that stymies this disrobing of ek-sistence. Thus, laughter, as an uncontrollable and pure response to a thought, pierces a moment in time when consciousness and true reality converge. Laughter is the language of Being, the language of ek-sistence, and the language of thought. We must meet life with laughter, for then we can truly ek-sist....
