9. The essentially thrown dissemination of Dasein, still understood as completely neutral, appears, among other ways, in Dasein's being-with with Dasein. This being-with with X does not emerge on account of factically existing together; it is not explained solely on the basis of the supposedly more primordial species-being of sexually differentiated bodily creatures. Instead, the species-like unification metaphysically presupposes the dissemination of Dasein as such, that is, being-with as such. But this basic metaphysical characteristic of Dasein can never be deduced from the species-like organization, from living with one another. Rather, factical bodiliness and sexuality are in each case explanatory only-and even then only within the bounds of the essential arbitrariness of all explanation-to the extent that a factical Dasein's being-with is pushed precisely into this particular factical direction, where other possibilities are faded out or remain closed.
10. Being-with as a comportment of authentic existence is only possible in such a way that every existing-with can be and is authentically itself. This freedom of with-one-another, however, presupposes the possibility of the self-determination of a being with the characteristics of Dasein as such, and it is a problem how Dasein can exist as essentially free in the freedom of the factical ties of being-with-one-another. Insofar as being-with is a basic metaphysical feature of dissemination, we can see that the latter ultimately has its ground in the freedom of Dasein as such. The basic metaphysical essence of metaphysically isolated Dasein is centered in freedom. But how can we conceive of freedom metaphysically? It seems too empty and too simple. Nevertheless, ontic inexplicability does not preclude an ontological-metaphysical understanding! Freedom is the term for central problems (non-dependence, obligatoriness, regulation, standards), some of which we touch on in treating the concept of world (§ 11c).
The above puts into theses what we treated in the analysis of Dasein. We still need two further guiding statements to make clear how the analysis is carried out.
11. This metaphysics of Dasein, first as an analysis, can be attained only in the free projection of the being-constitution itself. Dasein always exists as itself, and being-a-self is in every case only in its process of realization, as is also existence. For this reason, projection of the basic ontological constitution of Dasein must arise by constructing one of the most extreme possibilities of Dasein's authentic and total capability of being. The projection is directed towards Dasein, as a whole, and towards the basic determinations of its wholeness, even though Dasein in each case is only