that Dasein's Being is in the state of Being-in-the-world, as we have already pointed out, then it becomes manifest that falling, as a kind of Being of this Being-in, affords us rather the most elemental evidence for Dasein's existentiality. In falling, nothing other than our potentiality-for-Being-in world is the issue, even if in the mode of inauthenticity. Dasein can fall only because Being-in-the-world understandingly with a state-of-mind is an issue for it. On the other hand, authentic existence is not something which floats above falling everydayness; existentially, it is only a modified way in which such everydayness is seized upon.
The phenomenon of falling does not give us something like a 'night view' of Dasein, a property which occurs ontically and may serve to round out the innocuous aspects of this entity. Falling reveals an essential ontological structure of Dasein itself. Far from determining its nocturnal side, it constitutes all Dasein's days in their everydayness.
It follows that our existential-ontological Interpretation makes no ontical assertion about the 'corruption of human Nature', not because the necessary evidence is lacking, but because the problematic of this Interpretation  is prior to any assertion about corruption or incorruption. Falling is conceived ontologically as a kind of motion. Ontically, we have not decided whether man is 'drunk with sin' and in the status corruptionis, whether he walks in the status integritatis, or whether he finds himself in an intermediate stage, the status gratiae. But in so far as any faith or 'world view', makes any such assertions, and if it asserts anything about Dasein as Being-in-the-world, it must come back to the existential structures which we have set forth, provided that its assertions are to make a claim to conceptual understanding.
The leading question of this chapter has been about the Being of the "there". Our theme has been the ontological Constitution of the disclosedness which essentially belongs to Dasein. The Being of that disclosedness is constituted by states-of-mind, understanding, and discourse. Its everyday kind of Being is characterized by idle talk, curiosity, and ambiguity. These show us the movement of falling, with temptation, tranquillizing, alienation, and entanglement as its essential characteristics.
But with this analysis, the whole existential constitution of Dasein has been laid bare in its principal features, and we have obtained the phenomenal ground for a 'comprehensive' Interpretation of Dasein's Being as care.