This chapter, which undertakes the explication of being-in as such, that is, of the being of the there, has two parts: (A) The existential constitution of the there. (B) The everyday being of the there and the entanglement* of Dasein.
We see the two equiprimordially constitutive ways to be the there in attunement [Befindlichkeit] and understanding [Verstehen]. Their analysis obtains the necessary phenomenal confirmation through an interpretation of a concrete mode which is important for the subsequent problematic. Attunement and understanding are equiprimordially determined by discourse.
Under Part A (the existential constitution of the there) we shall treat Da-sein as attunement (§ 29), fear as a mode of attunement (§ 30), Da-sein as understanding (§ 31), understanding and interpretation (§ 32), statement as a derivative mode of interpretation (§ 33), Da-sein, discourse, and language (§ 34).
The analysis of the characteristics of the being of Da-sein is an existential one. This means that the characteristics are not properties of something objectively present, but essentially existential ways to be. Thus, their kind of being in everydayness must be brought out.
Under Part B (the everyday being of the there and the entanglement of Dasein), we shall analyze idle talk (§ 35), curiosity (§ 36), and ambiguity (§ 37) as existential modes of the everyday being of the there: we shall analyze them as corresponding to the constitutive phenomenon of discourse, the vision which lies in understanding, and [134] the interpretation (meaning) belonging to that understanding. In these phenomena a fundamental kind of being of the there becomes visible which we interpret as entanglement [Verfallen]. This "falling" ["Fallen"] exhibits a movement which is existentially its own (§ 38).
A. The Existential Constitution of the There
§ 29. Da-sein as Attunement
What we indicate ontologically with the term attunement is ontically what is most familiar and an everyday kind of thing: mood, being in a mood. Prior to all psychology of moods, a field which, moreover, still lies fallow, we must see this phenomenon as a fundamental existential and outline its structure.
* "Verfallen" has several senses in ordinary speech. It refers to something that is "decayed," "wasting away," or "ruined" [eine verfallene Burg], as well as to "addiction" [dem Alkohol verfallen] or to "fall for someone." There is a sense of something succumbing to something else that unites many of the various meanings of the word. There is also the sense of a kind of movement that does not go anywhere [er ist dem Wahnsinn verfallen]. Heidegger's use of the word emphasizes the sense of getting caught up in something. "Entanglement" and "falling prey" are both used as translations here. [TR]