as he 'lust of the eyes'; for when the issue is one of knowing something, the other senses, by a certain resemblance, take to themselves the function of seeing-a function in which the eyes have priority.")
 What is to be said about this tendency just to perceive? Which existential state of Dasein will become intelligible in the phenomenon of curiosity?
Being-in-the-world is proximally absorbed in the world of concern. This concern is guided by circumspection, which discovers the ready-to-hand and preserves it as thus discovered. Whenever we have something to contribute or perform, circumspection gives us the route for proceeding with it, the means of carrying it out, the right opportunity, the appropriate moment. Concern may come to rest in the sense of one's interrupting the performance and taking a rest, or it can do so by getting it finished. In rest, concern does not disappear; circumspection, however, becomes free and is no longer bound to the world of work. When we take a rest, care subsides into circumspection which has been set free. In the world of work, circumspective discovering has de-severing as the character of its Being. When circumspection has been set free, there is no longer anything ready-to-hand which we must concern ourselves with bringing close. But, as essentially de-severant, this circumspection provides itself with new possibilities of de-severing. This means that it tends away from what is most closely ready-to-hand, and into a far and alien world. Care becomes concern with the possibilities of seeing the 'world' merely as it looks while one tarries and takes a rest. Dasein seeks what is far away simply in order to bring it close to itself in the way it looks. Dasein lets itself be carried along [mitnehmen] solely by the looks of the world; in this kind of Being, it concerns itself with becoming rid of itself as Being-in-the-world and rid of its Being alongside that which, in the closest everyday manner, is ready-to-hand.
When curiosity has become free, however, it concerns itself with seeing, not in order to understand what is seen (that is, to come into a Being towards it) but just in order to see. It seeks novelty only in order to leap from it anew to another novelty. In this kind of seeing, that which is an issue for care does not lie in grasping something and being knowingly in the truth; it lies rather in its possibilities of abandoning itself to the world. Therefore curiosity is characterized by a specific way of not tarrying alongside what is closest. Consequently it does not seek the leisure of tarrying observantly, but rather seeks restlessness and the excitement of continual novelty and changing encounters: In not tarrying, curiosity is concerned with the constant possibility of distraction. Curiosity has nothing to do with observing entities and marveling at them—θαυμάζειν. To be amazed to the point of not understanding is something in which it has no interest.