bringing world before itself is the originary projection of the possibilities of Dasein, insofar as, in the midst of beings, it is to be able to comport itself toward such beings. Yet just as it does not explicitly grasp that which has been projected, this projection of world [55] also always casts the projected world over beings. This prior casting-over [Überwurf] first makes it possible for beings as such to manifest themselves. This occurrence of a projective casting-over, in which the being of Dasein is temporalized, is being-in-the-world. "Dasein transcends" means: in the essence of its being it is world-forming, "forming" [bildend] in the multiple sense that it lets world occur, and through the world gives itself an original view (form [Bild]) that is not explicitly grasped, yet functions precisely as a paradigmatic form [Vor-bild] for all manifest beings, among which each respective Dasein itself belongs.

Beings, such as nature in the broadest sense, could in no way become manifest unless they found occasion to enter into a world. This is why we speak of their possible and occasional entry into world. Entry into world is not some process that transpires in those beings that enter it, but is something that "happens" "with" beings. And such occurrence is the existing of Dasein, which as existing transcends.a Only if, amid beings in their totality, beings come to be "more in being" in the manner of the temporalizing of Dasein are there the hours and days of beings' entry into world. And only if this primordial history, namely, transcendence, occurs, i.e., only if beings having the character of being-in-the-world irrupt into beings, is there the possibility of beings manifesting themselves.62 b

Our elucidation of transcendence thus far already lets us understand that, if it is indeed in transcendence alone that beings can come to light as beings, transcendence comprises an exceptional domain for the elaboration of all questions that concern beings as such, i.e., in their being. Before we dissect our guiding problem of ground within the domain of transcendence, and thereby [56 {GA 9 159}] sharpen the problem of transcendence in one particular respect, we should become better acquainted with the transcendence of Dasein via a further historical recollection.

a First edition, 1 919: But Dasein and beyng itself? Not yet thought, not until Being and Time, Part II. Da-sein belongs to beyng itself as the simple onefold of beings and being; the essence of the "occurrence" - temporalizing of Temporality [Temporalität] as a preliminary name for the truth of beyng.

b First edition, 1929: Yet here the erroneous determination of the relationship between "distinguishing" and transcendence. Transcendence prevails in essence in the distinguishing - the latter is the carrying through [Austrag] of the distinction. Here the preparation of the quite other commencement; everything still mixed and confused; contorted into, phenomenological-existential and transcendental "research"; occurrence not as "leap," and the latter? Comes into its own in the event of appropriation.


Martin Heidegger (GA 9) Pathmarks