298 II. 1
Being and Time

to keep his ownmost non-relational possibility-of-Being completely concealed. In this manner the "they" provides [besorgt] a constant tranquillization [254] about death. At bottom, however, this is a tranquillization not only for him who is 'dying' but just as much for those who 'console' him. And even in the case of a demise, the public is still not to have its own tranquillity upset by such an event, or be disturbed in the carefreeness with which it concerns itself.1 Indeed the dying of Others is seen often enough as a social inconvenience, if not even a downright tactlessness, against which the public is to be guarded.xii

But along with this tranquillization, which forces Dasein away from its death, the "they" at the same time puts itself in the right and makes itself respectable by tacitly regulating the way in which one has to comport oneself towards death. It is already a matter of public acceptance that 'thinking about death' is a cowardly fear, a sign of insecurity on the part of Dasein, and a sombre way of fleeing from the world. The "they" does not permit us the courage for anxiety in the face of death. The dominance of the manner in which things have been publicly interpreted by the "they", has already decided what state-of-mind is to determine our attitude towards death. In anxiety in the face of death, Dasein is brought face to face with itself as delivered over to that possibility which is not to be outstripped. The "they" concerns itself with transforming this anxiety into fear in the face of an oncoming event. In addition, the anxiety which has been made ambiguous as fear, is passed off as a weakness with which no self-assured Dasein may have any acquaintance. What is 'fitting' [Was sich ... "gehört"] according to the unuttered decree of the "they", is indifferent tranquillity as to the 'fact' that one dies. The cultivation of such a 'superior' indifference alienates Dasein from its ownmost nonrelational potentiality-for-Being.

But temptation, tranquillization, and alienation are distinguishing marks of the kind of Being called "falling". As falling, everyday Being-towards-death is a constant fleeing in the face of death. Being-towards-the-end has the mode of evasion in the face of it—giving new explanations for it, understanding it inauthentically, and concealing it. Factically one's own Dasein is always dying already; that is to say, it is in a Being-towards-its-end. And it hides this Fact from itself by recoining "death" as just a "case of death" in Others—an everyday occurrence which, if need be, gives us the assurance still more plainly that 'oneself' is still 'living'. But in thus falling and fleeing in the face of death, Dasein's everydayness attests that the very "they" itself already has the definite character of

1 'Und selbst im Falle des Ablebens noch soll die Öffentlichkeit durch das Ereignis nicht in ihrer besorgten Sorglosigkeit gestört und beunruhigt werden.'

Being and Time (M&R) by Martin Heidegger