SETTLE
In the development of this ordinary conception, there is a remarkable vacillation as to whether the character to be attributed to time is ‘subjective’ or ‘Objective’. Where time is taken as being in itself, it gets allotted pre-eminently to the ‘soul’ notwithstanding. And where it has the kind of character which belongs to ‘consciousness’, it still functions ‘Objectively’. In Hegel’s Interpretation of time both possibilities are brought to the point where, in a certain manner, they cancel each other out. Hegel tries to define the connection between ‘time’ and ‘spirit’ in such a manner as to make intelligible why the spirit, as history, ‘falls into time’. We seem to be in accord with Hegel in the results of the Interpretation we have given for Dasein’s temporality and for the way world-time belongs to it. But because our analysis differs in principle from his in its approach, and because its orientation is precisely the opposite of his in that it aims at fundamental ontology, a short presentation of Hegel’s way of taking the relationship between time and spirit may serve to make plain our existential-ontological Interpretation of Dasein’s temporality, of world-time and of the source of the ordinary conception of time, and may SETTLE this in a provisional manner. BTMR §78
SETTLED
But this kind of Being of the disclosedness of Being-in-the-world dominates also Being-with-one-another as such. The Other is proximally ‘there’ in terms of what “they” have heard about him, what “they” say in their talk about him, and what “they” know about him. Into primordial Being-with-one-another, idle talk first slips itself in between. Everyone keeps his eye on the Other first and next, watching how he will comport himself and what he will say in reply. Being-with-one-another in the “they” is by no means an indifferent side-by-side-ness in which everything has been SETTLED, but rather an intent, ambiguous watching of one another, a secret and reciprocal listening-in. Under the mask of “for-one-another”, an “against-one-another” is in play. [SZ:175] BTMR §37
Falling is not only existentially determinative for Being-in-the-world. At the same time turbulence makes manifest that the thrownness which can obtrude itself upon Dasein in its state-of-mind, has the character of throwing and of movement. Thrownness is neither a ‘fact that is finished’ nor a Fact that is SETTLED. Dasein’s facticity is such that as long as it is what it is, Dasein remains in the throw, and is sucked into the turbulence of the “they’s” inauthenticity. Thrownness, in which facticity lets itself be seen phenomenally, belongs to Dasein, for which, in its Being, that very Being is an issue. Dasein exists factically. [SZ:179] BTMR §38
The possibility of this entity’s Being-a-whole is manifestly inconsistent with the ontological meaning of care, and care is that which forms the totality of Dasein’s structural whole. Yet the primary item in care is the ‘ahead-of-itself ‘, and this means that in every case Dasein exists for the sake of itself. ‘As long as it is’, right to its end, it comports itself towards its potentiality-for-Being. Even when it still exists but has nothing more ‘before it’ and has ‘SETTLED [abgeschlossen] its account’, its. Being is still determined by the ‘ahead-of-itself’. Hopelessness, for instance, does not tear Dasein away from its possibilities, but is only one of its own modes of Being towards these possibilities. Even when one is without Illusions and ‘is ready for anything’ [“Gefasstsein auf Alles”], here too the ‘ahead-of-itself’ lies hidden. The ‘ahead-of-itself ‘, as an item in the structure of care, tells us unambiguously that in Dasein there is always something still outstanding, which, as a potentiality-for-Being for Dasein itself, has not yet become ‘actual’. It is essential to the basic constitution of Dasein that there is constantly something still to be SETTLED [eine ständige Unabgeschlossenheit]. Such a lack of totality signifies that there is something still outstanding in one’s potentiality-for-Being. BTMR §46
SETTLING
But above all, the suggestion that the dying of Others is a substitute theme for the ontological analysis of Dasein’s totality and the SETTLING of its account, rests on a presupposition which demonstrably fails altogether to recognize Dasein’s kind of Being. This is what one presupposes when one is of the opinion that any Dasein may be substituted for another at random, so that what cannot be experienced in one’s own Dasein is accessible in that of a stranger. But is this presupposition actually so baseless?