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is indeterminate and which moves us whenever we know that it is boring for one. Beings as a whole have become indifferent. Yet not only that, but simultaneously something else shows itself: there occurs the dawning of the possibilities that Dasein could have, but which are left unexploited precisely in this 'it is boring for one', and as unexploited leave us in the lurch. In any case, we see that in telling refusal there lies a reference to something else. This reference is the telling announcement [Ansagen] of possibilities left unexploited. If the emptiness of this third form of boredom consists in this telling refusal on the part of beings as a whole and if, correspondingly, being left empty consists in being delivered over to this, then being left empty nonetheless has in itself a structured relation to something else on account of the reference contained in such telling refusal. In accordance with what has gone before, we may here presume that this telling, this pointing to the possibilities left unexploited which lies in such a refusal itself, is ultimately the being held in limbo that belongs to such being left empty.

Yet what does the telling announcement of unexploited possibilities of Dasein which is contained in this telling refusal have to do with being held in limbo? Above all, however, let us recall that while interpreting the two previously discussed forms of boredom we in each case discovered a specific time-relatedness in the structural moment of being held in limbo; not only that, but precisely the moment of being held in limbo in each case opened up a perspective upon the time-like essence of boredom. In the first form, it was being held up by the dragging of time, in the second, being set in place by standing time. And here in the third form? Even though the telling announcement of refused possibilities has to do with the specific being held in limbo of this third form, there is nothing to be found here of time. Just as in general this third form of boredom has nothing of an explicit time-relatedness in itself-neither a dragging of time nor the spending of a determinate time that we leave ourselves. One is rather almost tempted to say that in this 'it is boring for one' one feels timeless, one feels removed from the flow of time.

It indeed seems like this, and it would be wrong to cover over somehow this aspect of remoteness from time in this boredom, or rashly to misinterpret it for the sake of a particular theory. Yet we must certainly recall what has gone before, and only if we do so will the meaning of our previous discussions fully take effect.

We recall that each time we attempted to penetrate into the time-structure of boredom, we were forced to recognize the fact that we cannot get by with the ordinary conception of time as a flowing away of now-points. At the same time, however, we saw that the closer we come to the essence of boredom, the more obtrusive its rootedness in time becomes, which must reinforce us in the conviction that boredom can only be comprehended in terms of originary temporality. Now that we are attempting to work our way forward into the