examination of boredom we did indeed bring an attunement, perhaps even a fundamental attunement of man, closer to us but still merely as one possible psychological and indeed transitory lived experience which surely does not permit us to draw conclusions with regard to man as a whole. And yet, we already know from our introductory observations—and we have clarified this knowledge through the concrete interpretation of boredom—that attunements as such are not merely subjectively coloured experiences or epiphenomenal manifestations of psychological life but rather fundamental ways of Dasein itself, in which one is attuned in such and such a way, ways of Dasein in which Dasein becomes manifest to itself in such and such a manner. That is why we cannot possibly treat boredom as an object of psychology. And that is precisely why we cannot draw conclusions with regard to man as a whole from such an object of psychology. We do not even need to draw such conclusions, given that this attunement brings us to ourselves in a far more fundamental and essential way. In attunement we are in such and such a manner. And profound boredom shows us what that means. The Dasein in us manifests itself This in tum does not mean that we receive information about something, about some eventuality that would otherwise have remained unknown to us. On the contrary, Dasein sets us ourselves before beings as a whole. In attunement we are in such and such a way: this therefore implies that attunement precisely makes beings as a whole manifest and makes us manifest to ourselves as disposed in the midst of these beings. Attunement and being attuned is in no way to be regarded as a knowledge of psychological states, but is rather a way of being borne out into the specific manifestness of beings as a whole in each case, and that means into the manifestness of Dasein as such, as it finds itself disposed in each case in the midst of this whole.

By way of repetition I would like to recall the essential moments of profound boredom, being left empty and being held in limbo in the specific concrete form of our boredom, being entranced and being drawn into the moment of vision. All of this showed us how the utter abyss of Dasein in the midst of Dasein discloses itself in this attunement. As we recall these things, we must take the measure of all this and do so thoroughly in order now to see that precisely with regard to our questions concerning world and the manifestness of beings we are not merely adequately prepared but already find ourselves transposed into a correct fundamental attitude of questioning. This 'one is attuned in such and such a manner' reveals itself as the formula for a manifestness of Dasein as such. Fundamental attunements are exemplary possibilities of such manifestness. This exemplarity consists not so much in the fact that what is manifest here is richer and more various as distinct from average attunements or even lack of attunement, but rather in the fact that this fundamental attunement distinctively reveals something that is manifest in every attunement in a particular way. What should we call this? It is this