To furnish a room is something entirely different from when a human being moves into a room (sich einräumen). As in the beginning of part 2 of The Foundations,1 a preliminary remark must be made: that the "philosophizing" occurring now has to be kept in view constantly in order to understand the later chapters on pathology and therapy Therefore, what follows is far from being just superfluous philosophizing for doctors. Man sojourns with what concerns him. He is in relationship to things and to other human beings. Since ancient times, inanimate things have been represented as being in space and time. But the human being exists in an entirely different way in space and time than things insofar as he, as a human being, is spatial and temporal himself. When I translate "ek-sists" as "standing out into," I say this in opposition to Descartes and against his idea of a res cogitans in the sense of immanence. Yet, in opposing p. 274 Descartes, I am still going along with his position. "To exist" might be more adequately translated as "sustaining a realm of openness" [Ausstehen eines Offenheitsbereich].*

Each willing is a striving, but not every striving is a willing. Willing belongs to freedom, to being-free for a claim to which I respond. Then

* The German ausstehen is translated here as "to sustain," following Heidegger's own usage: "Because man as the one who ek-sists comes to stand in this relation that Being destines for itself, in that he ecstatically sustains it, that is, in care takes it upon himself, he at first fails to recognize the nearest [being] and attaches himself to the next nearest [beings]" (Heidegger, "Letter on Humanism," in Basic Writings, p. 211 f.).—TRANSLATORS

Zollikon Seminars by Martin Heidegger