296 II. III
Being and Time

resoluteness existentielly attested to in such resoluteness-a possibility concealed and thus also attested. Authentic "thinking about death" is wanting to have a conscience, which has become existentielly transparent to itself.

If resoluteness, as authentic, tends toward the mode delimited by anticipation, and if anticipation constitutes the authentic potentiality-of-being-whole of Dasein, then in resoluteness which is existentielly attested to there is co-attested to an authentic potentiality-of-being whole of Dasein. The question of the potentiality-of-being-whole is a factical, existentiell one. It is answered by Dasein as resolute. The question of the potentiality-of-being-whole of Dasein has now completely cast off the character which we initially3 pointed out when we treated it as if it were just a theoretical, methodological question of the analytic of Dasein, arising from the attempt to have the whole of Dasein completely "given." The question of the wholeness of Dasein, initially discussed. only with regard to ontological method, has its justification, but only because the ground for that justification goes back to an antic possibility of Dasein.

Our clarification of the "connection" between anticipation and resoluteness in the sense of a possible modalization of resoluteness by anticipation, turned into the phenomenal demonstration of an authentic potentiality-of-being-whole of Dasein. If with this phenomenon a mode of being of Dasein has been grasped in which it brings itself to and before itself, it must remain ontically and ontologically unintelligible to the everyday, commonsense interpretation of Dasein by the they. It [310] would be a misunderstanding to put this existentiell possibility aside as being "unproven" or to want to "prove" it theoretically. Nevertheless, the phenomenon must be shielded from the crudest distortions.

Anticipatory resoluteness is not a way out fabricated for the purpose of "overcoming" death, but it is rather the understanding that follows the call of conscience and that frees for death the possibility of gaining power over the existence of Dasein and of fundamentally dispersing every fugitive self-covering-over. Nor does wanting to have a conscience, which we defined as being-toward-death, mean a detachment in which one flees from the world; rather, it brings one without illusions to the resoluteness of "acting." Nor does anticipatory resoluteness stem from "idealistic" expectations soaring above existence and its possibilities, but arises from the sober understanding of the basic factical possibilities of Dasein. Together with the sober anxiety that brings us before our individualized potentiality-of-being goes the unshakable joy in this possibility. In it Dasein becomes free of the entertaining "incidentals" that busy curiosity provides for itself, primarily in terms of the events of the world. However, the analysis of these fundamental


3. Cf.§ 45.


Martin Heidegger (GA 2) Being & Time (S&S)