375 II. 3
Being and Time

primordial and authentic, the primordial phenomenon, which we have described only in a rough and ready fashion, must first be worked out correctly.

If resoluteness makes up the mode of authentic care, and if this itself is possible only through temporality, then the phenomenon at which we have arrived by taking a look at resoluteness, must present us with only a modality of temporality, by which, after all, care as such is made possible. Dasein's totality of Being as care means : ahead-of-itself-already-being-in (a world) as Being-alongside (entities encountered within-the-world). When we first fixed upon this articulated structure, we suggested that with regard to this articulation the ontological question must be pursued still further back until the unity of the totality of this structural manifoldness has been laid bare.xxiii The primordial unity of the structure of care lies in temporality.

The "ahead-of-itself" is grounded in the future. In the "Being-already-in ...", the character of "having been" is made known. "Being-alongside ..." becomes possible in making present. While the "ahead" includes the notion of a "before",1 neither the 'before' in the 'ahead' nor the 'already' is to be taken in terms of the way time is ordinarily understood; this has been automatically ruled out by what has been said above. With this 'before' we do not have in mind 'in advance of something' [das "Vorher"] in the sense of 'not yet now—but later'; the 'already' is just as far from signifying 'no longer now—but earlier'. If the expressions 'before' and 'already' were to have a time-oriented [zeithafte] signification such as this (and they can have this signification too) , then to say that care has temporality would be to say that it is something which is 'earlier' and 'later', 'not yet' and 'no longer'. Care would then be conceived as an entity which occurs and runs its course 'in time'. The Being of an entity having the character of Dasein would become something present-at-hand. If this sort of thing is impossible, then any time-oriented signification which the expressions we have mentioned may have, must be different from this. The 'before' and the 'ahead' indicate the future as of a sort which would make it possible for Dasein to be such that its potentiality-for-Being is an issue.2 Self-projection upon the 'for-the-sake-of-oneself' is grounded in

1 We have interpolated this clause in our translation to give point to Heidegger's remark about 'the "before" in the "ahead"' ('das "Vor" im "Vorweg"'), which is obvious enough in German but would otherwise seem very far-fetched m English. We have of course met the expression 'vor' in many contexts—in 'Vorhabe', 'Vorsicht', and 'Vorgriff' as 'fore-structures' of understanding (H. 150), and in such expressions as that in the face of which' ('das "Wovor"') one fears or flees or has anx1ety (H. 140, 184, 251, etc.). Here, however, the translation 'before' seems more appropriate.

2 'Das "vor" und "vorweg" zeigt die Zukunft an, als welche sie überhaupt erst ermoglicht, dass Dasein so sein kann, dass es ihm um sein Seinkonnen geht.' The pronoun 'sie' appears only in the later editions.

Being and Time (M&R) by Martin Heidegger