That Dasein should be together only when its “not-yet” has been filled up is so far from the case that it is precisely then that Dasein is no longer. Being-true as Being-uncovering is how Dasein is its “there”. It is everywhere, yet nowhere; yet it is so everywhere, and yet nowhere is it. In this way, it becomes ‘for itself’ and becomes revealed as ‘itself’. This covering-up as a ‘disguising’ is both the most frequent and the most dangerous, for here the possibilities of deceiving and misleading are especially stubborn. Within a ‘system’, perhaps, those structures of Being-and their concepts- which are still available but veiled in their indigenous character, may claim their rights. For when they have been bound together constructively in a system, they present themselves as something ‘clear’, requiring no further justification, and thus can serve as the point of departure for a process of deduction.
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The covering-up itself, whether in the sense of hiddenness, burying over, or disguise, has, in turn, two possibilities. There are accidental coverings-up; some are necessary, grounded in what the thing discovered consists in. Whenever a phenomenological concept is drawn from primordial sources, there is a possibility that it may degenerate if communicated in the form of an assertion. It gets understood in an empty way and is thus passed on, losing its indigenous character, and becoming a free-floating thesis. Even in the concrete work of phenomenology itself, there lurks the possibility that what has been primordially ‘within our grasp’ may become hardened so that we can no longer grasp it. Moreover, the difficulty of this kind of research lies in making it self-critical in a positive sense.
How Being and its structures are encountered in a phenomenon must first be wrested from phenomenology objects. Thus the very point of departure for our analysis requires that it be secured by the proper method, just as much as does our access to the phenomenon, or our passage through whatever is prevalently covering it up. The idea of grasping and explicating phenomena in a way which is ‘original’ and ‘intuitive’ is directly opposed to the native of a haphazard, ‘immediate’, and unreflective ‘beholding’.
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