primordial and authentic disclosedness in which Dasein can be as a potentiality-of-being is the truth of existence. Only in the context of an analysis of the authenticity of Dasein does it receive its existential, ontological definiteness.
4. Falling prey belongs to the constitution of being of Dasein. Initially and for the most part, Dasein is lost in its "world." Understanding, [222] as a project upon possibilities of being, has shifted itself into its world. Absorbing oneself in the they signifies that one is dominated by the public way of interpreting. What is discovered and disclosed stays in the mode in which it has been disguised and closed off by idle talk, curiosity, and ambiguity. Being toward beings has not been extinguished, but uprooted. Beings are not completely concealed, rather they are what is discovered, and at the same time distorted. They show themselves, but in the mode of semblance [Schein]. Similarly, what was previously discovered sinks back again into dissemblance and concealment. Because it essentially falls prey to the world, Dasein is in "untruth" in accordance with its constitution of being. This term is used here ontologically, as is the expression "falling prey." Any ontically negative "value judgment" is to be avoided in its existential and analytic use. Being closed off and covered over belong to the facticity of Dasein. The full existential and ontological meaning of the statement, "Dasein is in the truth," also says equiprimordially that "Dasein is in untruth." But only insofar as Dasein is disclosed is it also closed off; and insofar as innerworldly beings are always already discovered with Dasein, are such beings covered over (hidden) or disguised as possible innerworldly beings to be encountered.
Thus, Dasein must explicitly and essentially appropriate what has also already been discovered, defend it against semblance [Schein] and dissemblance [Verstellung], and ensure itself of its discoveredness again and again. All new discovery takes place not on the basis of complete concealment, but takes its point of departure from discoveredness in the mode of semblance. Beings look like ... , that is, they are in a way already discovered, and yet they are still disguised [verstellt].
Truth (discoveredness) must always first be wrested [abgerungen] from beings. Beings are torn from concealment. Each and every factical discoveredness is, so to speak, always a kind of robbery. Is it a matter of chance that the Greeks express themselves about the essence of truth with a privative expression (ἀ-λήθεια)? When Dasein expresses itself in this way, does not a primordial understanding of its own being make itself known-namely, the understanding (even if it is only pre-ontological) that being-in-untruth constitutes an essential determination of being-in-the-world?
The fact that the goddess of truth who leads Parmenides places him before two paths, that of discovering and that of concealment,