body that merely accompanies us and which we can establish, expressly or not, as being also at hand. We do not "have" a body; rather, we "are" bodily. Feeling, as feeling oneself to be, belongs to the essence of such Being. Feeling achieves from the outset the inherent internalizing tendency of the body in our Dasein. But because feeling, as feeling oneself to be, always just as essentially has a feeling for beings as a whole, every bodily state involves some way in which the things around us and the people with us lay a claim on us or do not do so. When our stomachs are "out of sorts" they can cast a pall over all things. What would otherwise seem indifferent to us suddenly becomes irritating and disturbing; what we usually take in stride now impedes us. True, the will can appeal to ways and means for suppressing the bad mood, but it cannot directly awaken or create a countermood: for moods are overcome and transformed always only by moods. Here it is essential to observe that feeling is not something that runs its course in our "inner lives." It is rather that basic mode of our Dasein by force of which and in accordance with which we are always already lifted beyond ourselves into being as a whole, which in this or that way matters to us or does not matter to us. Mood is never merely a way of being determined in our inner being for ourselves. It is above all a way of being attuned, and letting ourselves be attuned, in this or that way in mood. Mood is precisely the basic way in which we are outside ourselves. But that is the way we are essentially and constantly.

In all of this the bodily state swings into action. It lifts a man out beyond himself or it allows him to be enmeshed in himself and to grow listless. We are not first of all "alive," only then getting an apparatus to sustain our living which we call "the body," but we are some body who is alive.* Our being embodied is essentially other than merely being encumbered with an organism. Most of what we know from the

* Wir leben, indem wir leiben, "we live in that we are embodied." Heidegger plays with the German expression wie man /eibt und lebt, "the way somebody actually is," and I have tried to catch the sense by playing on the intriguing English word "somebody." Heidegger makes this play more than once: see NI, 565 (volume III of this series, p. 79); see also Early Greek Thinking, p. 65.