with its ownmost potentiality in its being together with the "world" and in being-with with others.
Can we succeed in grasping this structural whole of the everydayness of Dasein in its totality? Can the being of Dasein be delineated in a unified way so that in terms of it the essential equiprimordiality of the structures pointed out becomes intelligible, together with the existential possibilities of modification which belong to it? Is there a way to attain this being phenomenally on the basis of the present point of departure of the existential analytic?
To put it negatively; it is beyond question that the totality of the structural whole is not to be reached phenomenally by means of cobbling together elements. This would require a blueprint. The being of Dasein, which ontologically supports the structural whole as such, becomes accessible by completely looking through this whole at a primordially unified phenomenon which already lies in the whole in such a way that it is the ontological basis for every structural moment in its structural possibility. Thus a "comprehensive" interpretation cannot consist of a process of piecing together what we have hitherto gained. The question of Dasein's existential character is essentially different from the question of the being of something objectively present. Everyday experience of the surrounding world, which is directed ontically and ontologically toward innerworldly beings, cannot present Dasein ontically and primordially for the ontological analysis. Similarly, our [182] immanent perception of experiences is lacking an ontologically sufficient guideline. On the other hand, the being of Dasein is not to be deduced from an idea of human being. Can we gather from our previous interpretation of Dasein what ontic-ontological access to itself it requires, from itself, as the sole appropriate one?
An understanding of being belongs to the ontological structure of Dasein. In existing, it is disclosed to itself in its being. Attunement and understanding constitute the kind of being of this disclosedness. Is there an understanding attunement in Dasein in which it is disclosed to itself in a distinctive way?
If the existential analytic of Dasein is to maintain a fundamental clarity about its basic ontological function, then, in order to accomplish its preliminary task of setting forth the being of Dasein, it must search for the most far-reaching and most primordial possibilities of disclosure which lie in Dasein itself. The kind of disclosure in which Dasein brings itself before itself must be such that in it Dasein becomes accessible to itself as simplified in a certain way. Together with what has been disclosed to it, the structural whole of the being we seek must then come to light in an elemental way.
As a kind of attunement adequate for such methodological requirements, we shall take the phenomenon of anxiety as the basis