158 I. 4
Being and Time

Even 'concern' with food and clothing, and the nursing of the sick body, are forms of solicitude. But we understand the expression "solicitude" in a way which corresponds to our use of "concern". as a term for an existentiale. For example, 'welfare work' ["Fürsorge"], as a factical social arrangement, is grounded in Dasein's state of Being as Being-with. Its factical urgency gets its motivation in that Dasein maintains itself proximally and for the most part in the deficient modes of solicitude. Being for, against, or without one another, passing one another by, not "mattering" to one another—these are possible ways of solicitude. And it is precisely these last-named deficient and Indifferent modes that characterize everyday, average Being-with-one-another. These modes of Being show again the characteristics of inconspicuousness and obviousness which belong just as much to the everyday Dasein-with of Others within-the-world as to the readiness-to-hand of the equipment with which one is daily concerned. These Indifferent modes of Being-with-one-another may easily mislead ontological Interpretation into interpreting this kind of Being, in the first instance, as the mere Being-present-at-hand of several subjects. It seems as if only negligible variations of the same kind of Being lie before us; yet ontologically there is an essential distinction between the 'indifferent' way in which Things at random occur together and the [122] way in which entities who are with one another do not "matter" to one another.

With regard to its positive modes, solicitude has two extreme possibilities. It can, as it were, take away 'care' from the Other and put itself in his position in concern : it can leap in for him.1 This kind of solicitude takes over for the Other that with which he is to concern himself. The Other is thus thrown out of his own position; he steps back so that afterwards, when the matter has been attended to, he can either take it over as something finished and at his disposal,2 or disburden himself of it completely. In such solicitude the Other can become one who is dominated and dependent, even if this domination is a tacit one and remains hidden from him. This kind of solicitude, which leaps in and takes away 'care', is to a large extent determinative for Being with one another, and pertains for the most part to our concern with the ready-to-hand.

In contrast to this, there is also the possibility of a kind of solicitude which does not so much leap in for the Other as leap ahead of him [ihm


1 '... sich an seine Stelle setzen, für ihn einspringen.' Here, as on H. 100 (See our note 2, p. 133), it would be more idiomatic to translate 'für ihn einspringen' as 'intervene for him', 'stand in for him' or 'serve as deputy for him'; but since 'einspringen' is to be contrasted with 'vorspringen', 'vorausspringen' and perhaps even 'entspringen' in the following paragraphs, we have chosen a translation which suggests the etymological connection.

2 '... urn nachträglich das Besorgte als fertig Verfügbares zu übernehmen ...'


Being and Time (M&R) by Martin Heidegger