Ganzsein  , être-tout, ser-todo, ser-um-todo, ser total, Being-a-whole

When discussing the second sense of wholeness (hereafter wholeness), Heidegger typically speaks of it as “being a whole” (Ganzsein) or “the ability-to-be-a-whole” (Ganzseinkönnen), although he does sometimes use “whole” (Ganze) and “wholeness” (Ganzheit). However, when he uses “whole” and “wholeness,” he is typically discussing the first sense of wholeness (hereafter wholeness). The contours of our practical contexts (wholeness) depend on our practical aims and projects, and, on Heidegger’s account, the way we take up those projects depends on how we approach our finitude, death, and other existential concerns. In Division II of Being and Time  , for example, Heidegger argues that approaching death with the anticipatory resoluteness distinctive of authenticity is key to our being whole, and this wholeness can affect the care structure of wholeness. [CHL  ]

être-tout [EtreTemps]
being-a-whole [BT]

NT: Whole, the (das Ganze), esp. 244 n. 3; of Da-sein  , 181, 191-192, 200, 230, 232-233, 237-241 (§ 47), 259, 264, 306, 317, 329, 372-373, 436; of being-in-the-world, 41, 137, 152, 180; of care, 221, 300; of life, 46; of discourse, 163; of places, 48; the moon as a, 243; and sum, 244 n. 3; Being-a-whole (Ganzsein), 234, 235-267 (II.I esp. § 46), 301-305 (§ 61), 317, 325, 331, 372-373; in the later marginal remarks (=fn): of the being of Da-sein  , 316fn; being on the whole, 12, 37. See also Potentiality of being (a whole); Sum; Totality [BT]