of what one does, has its possibility 'based' upon this ecstatical mode of the future. And only because factical Dasein is thus awaiting its potentiality-for-Being, and is awaiting this potentiality in terms of that with which it concerns itself, can it expect anything and wait for it [erwarten und warten auf ...]. In each case some sort of awaiting must have disclosed the horizon and the range from which something can be expected. Expecting is founded upon awaiting, and is a mode of that future which temporalizes itself authentically as anticipation. Hence there lies in anticipation a more primordial Being-towards-death than in the concernful expecting of it.
Understanding, as existing in the potentiality-for-Being, however it may have been projected, is primarily futural. But it would not temporalize itself if it were not temporal—that is, determined with equal primordiality by having been and by the Present. The way in which the latter ecstasis helps constitute inauthentic understanding, has already been made plain in a rough and ready fashion. Everyday concern understands itself in terms of that potentiality-for-Being which confronts it as coming from its possible success or failure with regard to whatever its object of concern may be. Corresponding to the inauthentic future (awaiting), there is a special way of Being-alongside the things with which one concerns oneself. This way of Being-alongside is the Present—the "waiting-towards";1 this  ecstatical mode reveals itself if we adduce for comparison this very same ecstasis, but in the mode of authentic temporality. To the anticipation which goes with resoluteness, there belongs a Present in accordance with which a resolution discloses the Situation. In resoluteness, the Present is not only brought back from distraction with the objects of one's closest concern, but it gets held in the future and in having been. That Present which is held in authentic temporality and which thus is authentic itself, we call the "moment of vision".2 This term must be understood in the active sense as an ecstasis. It means the resolute rapture with which Dasein is carried away to whatever possibilities and circumstances are encountered in the Situation as possible objects of concern, but a rapture which is held in resoluteness.3 The moment of vision is a phenomenon which in principle
1 'Gegen-wart'. In this context it seems well to translate this expression by a hendiadys which, like Heidegger's hyphenation, calls attention to the root-meaning of the noun 'Gegenwart'. See our notes 2, p. 47, (H. 25) and 2, p. 48 (H. 26) above.
2 Cf. note 2, p. 376, H. 328 above.
3 'Er meint die entschlossene, aber in der Erschlossenheit gehaltene Entrückung des Daseins an das, was in der Situation an besorgbaren Möglichkeiten, Umständen begegnet.' The verb 'entrücken' means literally 'to move away' or 'to carry away', but it has also taken on the meaning of the 'rapture' in which one is 'carried away' in a more figurative sense. While the words 'Entrückung' and 'Ekstase' can thus be used in many contexts as synonyms, for Heidegger the former seems the more general. (See H. 365 below.) We shall translate 'entrücken' by 'rapture' or 'carry away', or, as in this case, by a combination of these expressions.