use a knife and fork. It should show that and how all association with beings, even where it appears as if there were just beings, already presupposes the transcendence of Dasein-namely, Being-in-the-world. With it, the projection of the Being of the being in general, although concealed and for the most part indeterminate, takes place so that indeed the Being of this being first of all and for the most part is undivided and yet is manifested understandably in the totality. Nevertheless, the difference between Being and beings as such remains concealed.[16] The man himself emerges as a being among other beings.
Being-in-the-world, however, is not first and foremost the relationship between subject and object, but is instead that which has already made such a relationship possible in advance insofar as transcendence carries out the projection of the Being of the being. Now this projecting (understanding) is first of all made visible in the existential analytic only within the confines established by its employment. It is not so much a matter of directly pursuing an understanding of the innermost composition of transcendence as it is a matter of elucidating its essential unity with the disposition and thrownness of Dasein.[17]
All projection-and consequently, even all of man's' "creative" activity—is thrown, i.e., it is determined by the dependency of Dasein on the being already in the totality, a dependency over which Dasein itself does not have control. The thrownness, however, is not restricted to the concealed occurring of the coming-to-Dasein. Rather, it thoroughly masters precisely the Being-there as such. This expresses itself in the happening which has become prominent as falling [Verfallen]. This does not refer to the possibly negative occurrences in human life, the cultural importance of which can be estimated, but to a characteristic of the innermost transcendental finitude of Dasein which is unified with the thrown projection.
The progress of the existential ontology which begins with the analysis of everydayness, however, takes aim solely at the working-out of the unity in the transcendental primal structure of the finitude of Dasein in human beings. In transcendence, Dasein shows itself as in need of the understanding of Being. Through this transcendental neediness, properly speaking, "care has been taken" to see that in general something like Being-there can be. It is the innermost finitude that sustains Dasein.
The unity of the transcendental structure of the innermost neediness of the Dasein in human beings has been given the designation "Care" ["Sorge"]. There is nothing at all [of consequenceJ in the word itself; instead, everything is to be found in an understanding of what the analytic of Dasein seeks to bring out with it. But if one then takes the expression "Care"—contrary to and in spite of the still explicit, previously given directive that it has nothing to do with an ontic characterization of man—in the sense of an estimation of "human life" which reflects its world-view and ethics, instead of as an indication of the structural unity of the transcendence of Dasein which is finite in