belongs necessarily to resoluteness. Resoluteness is certain of itself only as resolution. But the existentiell indefiniteness of resoluteness never makes itself definite except in a resolution; it nevertheless has its existential definiteness.
What one resolves upon [Wozu] in resoluteness is prefigured ontologically in the existentiality of Dasein in general as a potentiality-of-being in the mode of heedful concern. But, as care, Dasein is determined by facticity and falling prey. Disclosed in its "there," it [299] stays equiprimordially in truth and in untruth.14 This "really'' is true, in particular, for resoluteness as authentic truth. Thus resoluteness appropriates untruth authentically. Dasein is in each instance already in irresoluteness, and perhaps will be soon again. The term irresoluteness merely expresses the phenomenon that was interpreted as being at the mercy of the dominant interpretedness of the they. As the they-self, Dasein is "lived" by the commonsense ambiguity of publicness in which no one resolves, but which has always already made its decision. Resoluteness means letting oneself be summoned out of one's lostness in the they. The irresoluteness of the they nevertheless remains dominant, but it cannot challenge resolute existence. As the counter-concept to existentially understood resoluteness, irresoluteness does not refer to an ontic, psychical quality in the sense of being burdened with inhibitions. Even resolutions are dependent upon the they and its world. Understanding this is one of the things that resolution discloses, insofar as resoluteness first gives to Dasein its authentic transparency. In resoluteness, Dasein is concerned with its ownmost potentiality-of-being that, as thrown, can project itself only upon definite, factical possibilities. Resolution does not escape from "reality," but first discovers what is factically possible in such a way that it grasps it as it is possible as one's ownmost potentiality-of-being in the they. The existential definiteness of possible resolute Dasein includes the constitutive moments of the existential phenomenon, which we have hither to passed over, that we call situation [Situation].
In the term situation (position [Lage]—"to be in the position of"), there is an overtone of a spatial significance. We shall not attempt to eliminate it from the existential concept. For such an overtone is also implied in the "there" of Dasein. Being-in-the-world has a spatiality of its own that is characterized by the phenomena of de-distancing and directionality. Dasein "makes room" in factically existing.15 But the spatiality of Dasein, on the basis of which existence actually determines its "place," is grounded in the constitution of being-in-the-world, for which disclosedness is primarily constitutive. Just as the spatiality of
14. Cf. § 44.
15. Cf. §§ 23 and 24.