265 I. 6
Being and Time

avoid giving it any ontically negative 'evaluation'. To be closed off and covered up belongs to Dasein's facticity. In its full existential-ontological meaning, the proposition that 'Dasein is in the truth' states equiprimordially that 'Dasein is in untruth'. But only in so far as Dasein 'has been disclosed has it also been closed off; and only in so far as entities within-the-world have been uncovered along with Dasein, have such entities, as possibly encounterable within-the-world, been covered up (hidden) or disguised.

It is therefore essential that Dasein should explicitly appropriate what has already been uncovered, defend it against semblance and disguise, and assure itself of its uncoveredness again and again. The uncovering of anything new is never done on the basis of having something completely hidden, but takes its departure rather from uncoveredness in the mode of semblance. Entities look as if ... That is, they have, in a certain way, been uncovered already, and yet they are still disguised.

Truth (uncoveredness) is something that must always first be wrested from entities. Entities get snatched out of their hiddenness. The factical uncoveredness of anything is always, as it were, a kind of robbery. Is it accidental that when the Greeks express themselves as to the essence of truth, they use a privative expression—ἀ-λήθεια? When Dasein so expresses itself, does not a primordial understanding of its own Being thus make itself known—the understanding (even if it is only pre-ontological) that Being-in-untruth makes up an essential characteristic of Being-in-the world?

The goddess of Truth who guides Parmenides, puts two pathways before him, one of uncovering, one of hiding ; but this signifies nothing else than that Dasein is already both in the truth and in untruth. The way of uncovering is achieved only in κρίνειν λόγῳ—in distinguishing between [223] these understandingly, and making one's decision for the one rather than the other.xxxix

The existential-ontological condition for the fact that Being-in-the-world is characterized by 'truth' and 'untruth', lies in that state ofDasein's Being which we have designated as thrown projection. This is something that is constitutive for the structure of care.

The upshot of our existential-ontological Interpretation of the phenomenon of truth is (1) that truth, in the most primordial sense, is Dasein's disclosedness, to which the uncoveredness of entities within-the-world belongs; and (2) that Dasein is equiprimordially both in the truth and in untruth.

Within the horizon of the traditional Interpretation of the phenomenon of truth, our insight into these principles will not be complete until it can