its authentic potentiality-for-being-in-the-world. Anxiety individuates Dasein to its ownmost being-in-the-world which, as understanding, [188] projects itself essentially upon possibilities. Thus along with that for which it is anxious, anxiety discloses Dasein as being-possible, and indeed as what, solely [einzig] from itself, can be individualized in individuation [Vereinzelung].
Anxiety reveals in Dasein its being toward its ownmost potentiality of being, that is, being free for the freedom of choosing and grasping itself. Anxiety brings Dasein before its being free for ... (propensio in), the authenticity of its being as possibility which it always already is. But, at the same time, it is this being to which Dasein as being-in-theworld is entrusted.
That about which anxiety is anxious reveals itself as that for which it is anxious: being-in-the-world. The sameness [Selbigkeit] of that about which and ·that for which one has anxiety extends even to anxiousness itself. For as attunement, anxiousness is a fundamental mode of being-in-the-world. The existential sameness of disclosing and what is disclosed so that in what is disclosed the world is disclosed as world, as being-in, individualized, pure, thrown potentiality for being, makes it clear that with the phenomenon of anxiety a distinctive kind of attunement has become the theme of our interpretation. Anxiety individualizes and thus discloses Dasein as "solus ipse." This existential "solipsism," however, is so far from transposing an isolated subject-thing into the harmless vacuum of a world-less occurrence that it brings Dasein in an extreme sense precisely before its world as world, and thus itself before itself as being-in-the-world.
Again, everyday discourse and the everyday interpretation of Dasein furnish the most unbiased evidence that anxiety as a basic attunement is disclosive in this way. We said earlier that attunement reveals "how one is." In anxiety one has an "uncanny" ["unheimlich"] feeling. Here, with anxiety, the peculiar indefiniteness of that which Dasein finds itself involved in anxiety initially finds expression: the nothing and nowhere. But uncanniness means at the same time not-being-at-home. In our first phenomenal indication of the fundamental constitution of Dasein, and the clarification of the existential meaning of being-in in contradistinction to the categorial signification of "insideness," being-in was defined as dwelling with ... , being familiar with ....2 This characteristic of being-in was then made more concretely visible through the everyday publicness of the they which brings tranquillized [189] self-assurance-"being-at-home" ["Zuhause-sein"] with all its obviousness, into the average everydayness of Dasein.3 Anxiety, on the other hand, fetches Dasein back out of its entangled absorption in the "world." Everyday familiarity collapses. Dasein is individualized
2. Cf.§ 12.
3. Cf.§ 27.