Heidegger now summarizes the categories of relational meaning— that is to say, the categories of life’s relation to the world—and (almost parenthetically) indicates the ruinous tendency of the whole:
Inclination (breve8954): proclivity, being swept away, dispersion, self-satisfaction.
Distance (art3637) (Elimination of): mistaking, miscalculating, remoteness in proclivity (worldly); the hyperbolic.
Incarceration (breve8955): evading oneself and precisely thereby not being shut of oneself, proliferation of ways to go wrong, blinding oneself; the elliptical.
(376) (Indication of a unified temporalizing (breve8956): seeking relief (or: easing up, making things easier, Erleichterung); cf. taking care that one can worry (Sorge in der Besorgnis); appearance, creating masks, so that one “makes life hard” for oneself!) (109-10)
It is intriguing to think that Heidegger is here engaged not so much in a descriptive phenomenology of factical life but in a genealogy of masquerade and ruinous self-deception. We ought to read the WS 1921-1922 lecture course alongside Nietzsche’s “What Do Ascetic Ideals Signify?”
(KRELL, David Farrell. “From the Early Freiburg Courses to Being and Time”, in KISIEL, T.; BUREN, J. VAN (eds.). Reading Heideger From the Start: Essays in His Earliest Thought. New York: SUNY, 1994, p. 375-376)