402 II. 4
Being and Time

have defined as "care", in advance of any 'temporal' Interpretation. In care is grounded the full disclosedness of the "there". Only by this [351] clearedness is any illuminating or illumining, any awareness, 'seeing', or having of something, made possible. We understand the light of this clearedness only if we are not seeking some power implanted in us and present-at-hand, but are interrogating the whole constitution of Dasein's Being—namely, care—and are interrogating it as to the unitary basis for its existential possibility. Ecstatical temporality clears the "there" primordially. It is what primarily regulates the possible unity of all Dasein's existential structures.

Only through the fact that Being-there is rooted in temporality can we get an insight into the existential possibility of that phenomenon which, at the beginning of our analytic of Dasein, we have designated as its basic state: Being-in-the-world. We had to assure ourselves in the beginning that the structural unity of this phenomenon cannot be torn apart. The question of the basis which makes the unity of this articulated structure possible, remained in the background. With the aim of protecting this phenomenon from those tendencies to split it up which were the most obvious and therefore the most baleful, we gave a rather thorough Interpretation of that everyday mode of Being-in-the-world which is closest to us—concernful Being alongside the ready-to-hand within-the-world. Now that care itself has been defined ontologically and traced back to temporality as its existential ground, concern can in turn be conceived explicitly in terms of either care or temporality.

In the first instance our analysis of the temporality of concern sticks to the mode of having to do with the ready-to-hand circumspectively. Our analysis then pursues the existential-temporal possibility that circumspective concern may be modified into a discovering of entities within-the-world in the sense of certain possibilities of scientific research, and discovering them 'merely' by looking at them. Our Interpretation of the temporality of Being alongside what is ready-to-hand and present-at-hand within-the-world—Being alongside circumspectively as well as with theoretical concern—shows us at the same time how this temporality is already the advance condition for that possibility of Being-in-the-world in which Being alongside entities within-the-world is grounded. If we take the temporal Constitution of Being-in-the-world as a theme for analysis, we are led to the following questions: in what way is anything like a world possible at all? in what sense is the world? what does the world transcend, and how does it do so? how are 'independent' ["unabhängige"] entities within-the-world 'connected' ["hängt" . . . "zusammen"] with the transcending world? To expound these questions ontologically is not to


Being and Time (M&R) by Martin Heidegger