486 II. 6
Being and Time

constituted as the negating of a negation, is possible in any other manner than on the basis of primordial temporality.

We cannot as yet discuss whether Hegel's Interpretation of time and spirit and the connection between them is correct and rests on foundations which are ontologically primordial. But the very fact that a formal-dialectical 'construction' of this connection can be ventured at all, makes manifest that these are primordially akin. Hegel's 'construction' was prompted by his arduous struggle to conceive the 'concretion' of the spirit. He makes this known in the following sentence from the concluding chapter of his Phenomenology of the Spirit: 'Thus time appears as the very fate and necessity which spirit has when it is not in itself complete : the necessity of its giving self-consciousness a richer share in consciousness, of its setting in motion the immediacy of the "in-itself" (the form in which substance is in consciousness), or, conversely, of its realizing and making manifest the "in-itself" taken as the inward (and this is what first is inward)—that is, of vindicating it for its certainty of itself.'xl

Our existential analytic of Dasein, on the contrary, starts with the 'concretion' of factically thrown existence itself in order to unveil temporality [436] as that which primordially makes such existence possible. 'Spirit' does not first fall into time, but it exists as the primordial temporalizing of temporality. Temporality temporalizes world-time, within the horizon of which 'history' can 'appear' as historizing within-time. 'Spirit' does not fall into time; but factical existence 'falls' as falling from primordial, authentic temporality.1 This 'falling' ["Fallen"], however, has itself its existential possibility in a mode of its temporalizing—a mode which belongs to temporality.

83. The Existential-temporal Analytic of Dasein, and the Question of Fundamental Ontology as to the Meaning .of Being in General

In our considerations hitherto, our task has been to Interpret the primordial whole of factical Dasein with regard to its possibilities of authentic and inauthentic existing, and to do so in an existential-ontological manner in terms of its very basis. Temporality has manifested itself as this basis and accordingly as the meaning of the Being of care. So that which our preparatory existential analytic of Dasein contributed before temporality was laid bare, has now been taken back into temporality as the primordial structure of Dasein's totality of Being. In terms of the possible ways in which primordial time can temporalize itself, we have provided the

1 'Der "Geist" fällt nicht in die Zeit, sondem : die faktische Existenz "fällt" als verfallende aus der ursprünglichen, eigentlichen Zeitlichkeit.' The contrast between Hegel's verb 'fallen' and Heidegger's 'verfallen' is obscured by our translating them both as 'fall'. Cf. our note 1, p. 480, H. 428.

Being and Time (M&R) by Martin Heidegger