441 II. 5
Being and Time

within-the-world of what is ready-to-hand and present-at-hand, in so far as entities within-the-world are, in every case, discovered with the factically existent world. The historical world is factical only as the world of entities within-the-world. That which 'happens' with equipment and work as such has its own character of movement, and this character has been completely obscure up till now. When, for instance, a ring gets 'handed over' to someone and 'worn', this is a kind of Being in which it does not simply suffer changes of location. The movement of historizing in which something 'happens to something' is not to be grasped in terms of motion as change of location. This holds for all world-historical 'processes' and events, and even, in a certain manner, for 'natural catastrophes'. Quite apart from the fact that if we were to follow up the problem of the ontological structure of world-historical historizing, we would necessarily be transgressing the limits of our theme, we can refrain from this all the more because the very aim of this exposition is to lead us face to face with the ontological enigma of the movement of historizing in general.

We need only delimit that phenomenal range which we necessarily must also have in view ontologically when we talk of Dasein's historicality. The transcendence of the world has a temporal foundation; and by reason of this, the world-historical is, in every case, already 'Objectively' there in the historizing of existing Being-in-the-world, without being grasped historiologically. And because factical Dasein, in falling, is absorbed in that with which it concerns itself, it understands its history world-historically in the first instance. And because, further, the ordinary understanding of Being understands 'Being' as presence-at-hand without further differentiation, the Being of the world-historical is experienced and interpreted in the sense of something present-at-hand which comes along, has presence, and then disappears. And finally, because the meaning of Being in general is held to be something simply self-evident, the question about the kind of Being of the world-historical and about the movement of historizing in general has 'really' just the barren circumstantiality of a verbal sophistry.

Everyday Dasein has been dispersed into the many kinds of things which daily 'come to pass'. The opportunities and circumstances which [390] concern keeps 'tactically' awaiting in advance, have 'fate' as their outcome. In terms of that with which inauthentically existing Dasein concerns itself, it first computes its history. In so doing, it is driven about by its 'affairs'. So if it wants to come to itself, it must first pull itself together1 from the dispersion and disconnectedness of the very things that have 'come to


1 'zusammenholen'. The older editions have 'zusammen holen'.


Being and Time (M&R) by Martin Heidegger