The Essence of Reasons / 39

subject and forces it to "remain in" (immanence) nor a "gap" which separates it from the object. Moreover, objects—objectified beings—are not that toward which surpassing happens. What is surpassed is simply being itself, i.e., every being which can be or become unconcealed to Dasein, even and precisely the very being as which Dasein 'itself' exists.

In surpassing, Dasein first attains to the being that it is; what it attains to is its "self." Transcendence constitutes selfhood. [23] On the other hand, not only transcendence, but also surpassing, touches on a kind of being that Dasein "itself" is not. More accurately: only in and through surpassing can we distinguish and decide, within the realm of being, who and how a "self" is and what it is not. Only insofar as Dasein exists as a self can it relate "itself" to [behave toward] being—which in turn must be surpassed beforehand. Although Dasein is in the midst of, and surrounded by, being, it has always, as existing, already surpassed nature.

The being that Dasein surpasses is not a random aggregate of objects, but, however it may be defined and articulated in any particular case, is always surpassed in a totality. In the process this totality may remain unknown, even if—for reasons we will not discuss here—it is interpreted in terms of being, or some prominent realm of being, so that we seem to have at least some acquaintance with it.

Surpassing occurs totally. It never merely occurs "sometimes and sometimes not," as might a theoretical knowing of objects. Rather, surpassing is there with the fact of Being-there [Dasein]. [24]

Martin Heidegger (GA 9) The Essence of Reasons