166 I. 4
Being and Time

the answer to the question of the "who" of everyday Dasein, is the "nobody" to whom every Dasein has already surrendered itself in Beingamong- one-other [Untereinandersein] .

In these characters of Being which we have exhibited—everyday Being-among-one-another, distantiality, averageness, levelling down, publicness, the disburdening of one's Being, and accommodation-lies that 'constancy' of Dasein which is closest to us. This "constancy" pertains not to the enduring Being-present-at-hand of something, but rather to Dasein's kind of Being as Being-with. Neither the Self of one's own Dasein nor the Self of the Other has as yet found itself or lost itself as long as it is [seiend] in the modes we have mentioned. In these modes one's way of Being is that of inauthenticity and failure to stand by one's Self.1 To be in this way signifies no lessening of Dasein's facticity, just as the "they", as the "nobody", is by no means nothing at all. On the contrary, in this kind of Being, Dasein is an ens realissimum, if by 'Reality' we understand a Being with the character ofDasein.

Of course, the "they" is as little present-at-hand as Dasein itself. The more openly the "they" behaves, the harder it is to grasp, and the slier it is, but the less is it nothing at all. If we 'see' it ontico-ontologically with an unprejudiced eye, it reveals itself as the 'Realest subject' of everydayness. And even if it is not accessible like a stone that is present-at-hand, this is not in the least decisive as to its kind of Being. One may neither decree prematurely that this "they" is 'really' nothing, nor profess the opinion that one can Interpret this phenomenon ontologically by somehow 'explaining' it as what results from taking the Being-present-at-hand-together of several subjects and then fitting them together. On the contrary, in working out concepts of Being one must direct one's course by these phenomena, which cannot be pushed aside.

Furthermore, the "they" is not something like a 'universal subject' which a plurality of subjects have hovering above them. One can come to take it this way only if the Being of such 'subjects' is understood as having a character other than that of Dasein, and if these are regarded as cases of a genus of occurrents—cases which are factually present-at-hand. With this approach, the only possibility ontologically is that everything which is not a case of this sort is to be understood in the sense of genus and species. [129] The "they" is not the genus to which the individual Dasein belongs, nor can we come across it in such entities as an abiding characteristic. That even the traditional logic fails us when confronted with these phenomena, is not surprising if we bear in mind that it has its foundation in an

1 'Man ist in der Weise der Unselbständigkdt und Uneigentlichkeit.' On 'Ständigkeit' and 'Unselbständigkeit' see our note 1, p. 153, H. 117 above.

Being and Time (M&R) by Martin Heidegger