only because Dasein. as existing, is in a world; but it does not thereby first arrive at beings.
2) Transcendence does not mean crossing a barrier that has fenced off the subject in an inner space. But what gets crossed over is the being itself that can become manifest to the subject on the very basis of the subject's transcendence. Because the passage across exists with Dasein, and because with it beings which are not Dasein get surpassed, such beings become manifest as such, i.e., in themselves. Nothing else but transcendence, which has in advance surpassed beings, first makes it possible for these, previously surpassed as beings, to be ontically opposite [Dasein] and as opposite to be apprehended in themselves.
Therefore, what Dasein surpasses in its transcendence is not a gap or barrier "between" itself and objects. But beings, among which Dasein also factically is, get surpassed by Dasein. Objects are surpassed in advance; more exactly, beings are surpassed and can subsequently become objects. Dasein is thrown, factical, thoroughly amidst nature through its bodiliness, and transcendence lies in the fact that these beings, among which Dasein is and to which Dasein belongs, are surpassed by Dasein. In other words, as transcending, Dasein is beyond nature, although, as factical, it remains environed by nature. As transcending, i.e., as free, Dasein is something alien to nature.
3) That "toward which" the subject, as subject, transcends is not an object, not at all this or that being—whether a certain thing or a creature of Dasein's sort or some other living being. The object or being that can be encountered is that which is surpassed, not the towards-which. That towards which the subject transcends is what we call world.
4) Because transcendence is the basic constitution of Dasein, it belongs foremost to its being and is not a comportment that is derived later. And because this primordial being of Dasein, as surpassing, crosses over to a world, we characterize the basic phenomenon of Dasein's transcendence with the expression being-in-the-world.
Insofar as Dasein exists, i.e., insofar as a being-in-the-world is existent, beings (nature) have also already been overleapt, and beings thus possess the possibility of manifesting themselves in themselves. Insofar as Dasein exists, objects have already also be come accessible to Dasein, though the mode of possible objectivity by which the objects are grasped is completely left open and variable; there are different stages of possibility by which things themselves [Dinge selbst] are discoverable in the way they are in themselves [entdeckbar in ihrem An-sich-sein].