of the 'during' when one awaits and makes present.1 This lasting [Dauern], in turn, is the time which is manifest in temporality's interpretation of itself; in our concern this time thus gets currently, but unthematically, understood as a 'span' ["Spanne"]. The making-present which awaits and retains, lays 'out' a 'during' with a span, only because it has thereby disclosed itself as the way in which its historical temporality has been ecstatically stretched along, even though it does not know itself as this.2 But here a further peculiarity of the time which has been 'assigned' shows itself. Not only does the 'during' have a span; but every 'now', 'then', and 'on that former occasion' has, with its datability-structure, its own spanned character, with the width of the span varying: 'now'—in the intermission, while one is eating, in the evening, in summer; 'then'—at breakfast, when one is taking a climb, and so forth.
The concern which awaits, retains, and makes present, is one which 'allows itself' so much time; and it assigns itself this time concernfully, even without determining the time by any specific reckoning, and before any such reckoning has been done. Here time dates itself in one's current mode of allowing oneself time concernfully; and it does so in terms of those very matters with which one concerns oneself environmentally, and which have been disclosed in the understanding with its accompanying state-of-mind—in terms of what one does 'all day long'. The more Dasein is awaitingly absorbed in the object of its concern and forgets itself in not awaiting itself, the more does even the time which it 'allows' itself remain covered up by this way of 'allowing'. When Dasein is 'living along' in an everyday concernful manner, it just never understands itself as running along in a Continuously enduring sequence of pure 'nows'. By reason of this covering up, the time which Dasein allows itself has gaps in it, as it were. Often we do not bring a 'day' together again when we come back to the time [410] which we have 'used'. But the time which has gaps in it does not go to pieces in this lack-of-togetherness, which is rather a mode of that temporality which has already been disclosed and stretched along ecstatically. The manner in which the time we have 'allowed' 'runs its course', and the way in which concern more or less explicitly assigns itself that time, can be properly explained as phenomena only if, on the one hand, we avoid
1 'Mit dem gewärtigend-gegenwärtigenden Verstehen des "während" wird das "Währen" artikuliert.' 'Währen' of course means 'enduring' in the sense of lasting or continuing, not in that of 'suffering' or 'tolerating'.
2 'Das gewärtigend-behaltende Gegenwärtigen legt nur deshalb ein gespanntes "während" "aus", weil es dabei sich als die ekstatische Erstrecktheit der geschichtlichen Zeitlichkeit, wenngleich als solche unerkannt, erschlossen ist.' Our translation of 'gespanntes' as 'with a span' preserves the connection with 'Spanne' but misses the connotation of 'tenseness', which Heidegger clearly has in mind elsewhere (e.g. H. 261 f., 374) and is surely suggesting here. The pun on 'auslegen' ('interpret') and 'legt . . . "aus" ' ('lays "out" ') also disappears in translation.