Not until we understand Being-in-the-world as an essential structure of Dasein can we have any insight into Dasein's existential spatiality. Such an insight will keep us from failing to see this structure or from previously cancelling it out—a procedure motivated not ontologically but rather 'metaphysically' by the naive supposition that man is, in the first instance, a spiritual Thing which subsequently gets misplaced 'into' a space.
Dasein's facticity is such that its Being-in-the-world has always dispersed [zerstreutJ itself or even split itself up into definite ways of Beingin. The multiplicity of these is indicated by the following examples: having to do with something, producing something, attending to something and looking after it, making use of something, giving something up and letting it go, undertaking, accomplishing, evincing, interrogating, considering, discussing, determining. ... All these ways of Being-in have concern1 as  their kind of Being—a kind of Being which we have yet to characterize in detail. Leaving undone, neglecting, renouncing, taking a rest-these too are ways of concern; but these are all deficient modes, in which the possibilities of concern are kept to a 'bare minimum'.2 The term 'concern' has, in the first instance, its colloquial [ vorwissenschaftliche] signification, and can mean to carry out something, to get it done [erledigen], to 'straighten it out'. It can also mean to 'provide oneself with something'.3 We use the expression with still another characteristic tum of phrase when we say "I am concerned for the success of the undertaking."' Here 'concern' means something like apprehensiveness. In contrast to these colloquial ontical significations, the expression 'concern' will be used in this investigation as an ontological term for an existentiale, and will designate the Being of a possible way of Being-in-the-world. This term has been chosen not because Dasein happens to be proximally and to a large extent 'practical' and economic, but because the Being of Dasein itself is to be made visible as care.5
1 'Besorgen'. As Heidegger points out, he will use this term in a special sense which is to be distinguished from many of its customary usages. We shall, as a rule, translate it by 'concern' though this is by no means an exact equivalent. The English word 'concern' is used in many expressions where 'Besorgen' would be inappropriate in German, such as 'This concerns you' 'That is my concern', 'He has an interest in several banking concerns'. 'Besorgen' stands rather for the kind of 'concern' in which we 'concern ourselves' with activities which we perform or things which we procure.
2 '... alle Modi des "Nur noch" in bezug auf Möglichkeiten des Besorgens.' The point is that in these cases concern is just barely ('nur noch') involved.
3 '... sich etwas besorgen im Sinne von "sich etwas verschaffen".'
4 '... ich besorge, dass das Unternehmen misslingt.' Here it is not difficult to find a corresponding usage of 'concern', as our version suggests. But the analogy' is imperfect. While we can say that we are 'concerned for the success of the enterprise or concerned lest the enterprise should fail,' we would hardly follow the German to the extent of expressing 'concern that' the enterprise should fat!; nor would the German express 'Besorgen' at discovering that the enterprise has failed already.
5 'Sorge'. The important etymological connection between 'Besorgen' ('concern') and 'Sorge' ('care') is lost in our translation. On 'Sorge' see especially Sections 41 and 42 below.