403 II. 4
Being and Time

answer them. On the contrary, what such an exposition accomplishes is the clarification of those structures with regard to which the problem of transcendence must be raised-a clarification which is necessary beforehand. In the existential-temporal Interpretation of Being-in-the-world, three things [352] will be considered: (a) the temporality of circumspective concern; (b) the temporal meaning of the way in which circumspective concern becomes modified into theoretical knowledge of what is present-at-hand within-the-world; (c) the temporal problem of the transcendence of the world.

(a) The Temporality of Circumspective Concern

How are we to obtain the right point of view for analysing the temporality of concern ? We have called concernful Being alongside the 'world' our "dealings in and with the environment".xv As phenomena which are examples of Being alongside, we have chosen the using, manipulation, and producing of the ready-to-hand, and the deficient and undifferentiated modes of these ; that is, we have chosen ways of Being alongside what belongs to one's everyday needs.xvi In this kind of concern Dasein's authentic existence too maintains itself, even when for such existence this concern is 'a matter of indifference'. The ready-to-hand things with which we concern ourselves are not the causes of our concern, as if this were to arise only by the effects of entities within-the-world. Being alongside the ready-to-hand cannot be explained ontically in terms of the ready-to-hand itself, nor can the ready-to-hand be derived contrariwise from this kind of Being. But neither are concern, as a kind of Being which belongs to Dasein, and that with which we concern ourselves, as something ready-to-hand within-the-world, just present-at-hand together. All the same, a 'connection' subsists between them. That which is dealt with, if rightly understood, sheds light upon concernful dealings themselves. And furthermore, if we miss the phenomenal structure of what is dealt with, then we fail to recognize the existential constitution of dealing. Of course we have already made an essential gain for the analysis of those entities which we encounter as closest to us, if their specific character as equipment does not get passed over. But we must understand further that concernful dealings never dwell with any individual item of equipment. Our using and manipulating of any definite item of equipment still remains oriented towards some equipmental context. If, for instance, we are searching for some equipment which we have 'misplaced', then what we have in mind is not merely what we are searching for, or even primarily this ; nor do we have it in mind in an isolated 'act' ; but the range of the equipmental totality has already been discovered beforehand. Whenever we 'go to work' and seize hold of something, we do not push out from the

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