401 II. 4
Being and Time

meaning of the 'is', which a superficial theory of propositions and judgments has deformed to a mere 'copula'. Only in terms of the temporality of discourse—that is, of Dasein in general—can we clarify how 'signification' 'arises' and make the possibility of concept-formation ontologically intelligible.xiii

Understanding is grounded primarily in the future (whether in anticipation [350] or in awaiting) . States-of-mind temporalize themselves primarily in having been (whether in repetition or in having forgotten) . Falling has its temporal roots primarily in the Present (whether in making-present or in the moment of vision). All the same, understanding is in every case a Present which 'is in the process of having been'. All the same, one's state-of-mind temporalizes itself as a future which is 'making present'. And all the same, the Present 'leaps away' from a future that is in the process of having been, or else it is held on to by such a future. Thus we can see that in every ecstasis, temporality temporalizes itself as a whole; and this means that in the ecstatical unity with which temporality has fully temporalized itself currently, is grounded the totality of the structural whole of existence,facticity, and falling—that is, the unity of the care-structure.

Both the disclosedness of the "there" and Dasein's basic existentiell possibilities, authenticity and inauthenticity, are founded upon temporality. But disclosedness always pertains with equal primordiality to the entirety of Being-in-the-world—to Being-in as well as to the world. So if we orient ourselves by the temporal Constitution of disclosedness, the ontological condition for the possibility that there can be entities which exist as Being-in-the-world, must be something that may also be exhibited.

¶ 69. The Temporality of Being-in-the-world and the Problem of the Transcendence of the World

The ecstatical unity of temporality—that is, the unity of the 'outside-of-itself' in the raptures of the future, of what has been, and of the Present—is the condition for the possibility that there can be an entity which exists as its "there". The entity which bears the title "Being-there" is one that has been 'cleared'.xiv The light which constitutes this clearedness [Gelichtetheit] of Dasein, is not something ontically present-at-hand as a power or source for a radiant brightness occurring in the entity on occasion. That by which this entity is essentially cleared—in other words, that which makes it both 'open' for itself and 'bright' for itself—is what we

Being and Time (M&R) by Martin Heidegger