by his arduous strugg1e to conceive the "concretion" of spirit. The following statement from the concluding chapter of his Phenomenology of Spirit makes that known: "Thus time appears as the very fate and necessity of spirit when it is not in itself complete-the necessity of its giving self-consciousness a richer share in consciousness, of setting in motion the immediacy of the in-itself (the form in which substance is in consciousness), or conversely, of its realizing and revealing the in-itself taken as what is inward (and this is what is first inward), that is, vindicating it for the certainty of itself."40
Our existential analytic of Dasein, on the other hand, begins with the "concretion" of factically thrown existence itself in order to reveal temporality as what makes such existence primordially possible. [436] "Spirit" does not first fall into time, but exists as the primordial temporalizing of temporality. Temporality temporalizes world time, in whose horizon "history" can "appear" as an occurrence within time. Spirit does not fall into time, but factical existence "falls," in falling prey, out of primordial, authentic temporality. This "falling," however, itself has its existential possibility in a mode of temporalizing that belongs to temporality.
§ 83. The Existential and Temporal Analytic of Dasein and the Fundamental Ontological Question of the Meaning of Being in General
The task of the foregoing considerations was to interpret the primordial totality of factical Dasein with regard to its possibilities of authentic and inauthentic existing, and to do so existentially and ontologically· in terms of its ground. Temporality revealed itself as this ground and with this it revealed itself as the meaning of being of care. Thus what the preparatory existential analytic of Dasein contributed prior to setting forth temporality has now been taken back into temporality as the primordial structure of the totality of being of Dasein. In terms of the possible ways in which primordial time can temporalize itself, we have provided the grounds for those structures that we only "indicated" earlier. Setting forth the constitution of being of Dasein, however, still remains only one way that we may take. Our goal is to work out the question of being in general. Our thematic analytic of existence needs in its turn the light from a previously clarified idea of being in general. That is especially true if the statement expressed in our introduction is retained as a standard for every philosophical investigation: philosophy is universal phenomenological ontology, beginning with a hermeneutic of Da.sein which, as an analytic of existence, has made
40. Cf. Phänomenologie des Geistes, p. 605.