3.14/H4) Actual Substance leads beyond 

Glorifying OPTION I with its accurate description with which philosophy blooms: Having made certain that the bag of OPTION I is closed by fear and anxiety, the differences between authentic and inauthentic lives can contrasted as by Heidegger through the agencies of fear set against anxiety, 'speech' contrasted with 'talk', genuine wonder opposed to mere novelty. Each disparate category comes about as an expected outcome of the complete antithesis between the self-possession of true Dasein and the collective lack of perception of an existence carried out in terms of 'oneness' and 'theyness'. Heidegger denoted this latter state as 'Verfall', 'a falling away from' 'a cadence into decline', e.g. sin. Heidegger was careful to "leave the church in town", e.g. OPTION I his focus as the hidden agenda, to point out that the condition of 'Verfallensein', a fallen state, e.g. OPTION I  is not sinful, nor is the term meant to cast a moral value judgement. Heidegger went on as usual what philosophy can best describe, it's own 'Verfall' to %6-project it on others for him to give the world's zeitgeist philosophy a new trend, trying to lead this way when he wrote; Dasein has, in the first instance, fallen away [abgefallen] from itself as an authentic potentiality for Being its self, and has fallen into the 'world'. 'Fallenness' into the world means an absorption in Being-with-one-another, in so far as the latter is guided by idle talk, curiosity and ambiguity. Through the Interpretation of falling, what we have called the 'inauthenticity' of Dasein, and thereby philosophy as its warden, may now be defined more precisely. On no account however do the terms 'inauthentic' and 'non-authentic' signify 'really not', as if in this mode of Being, Dasein were altogether to lose its Being. 'Inauthenticity' does not mean anything like Being-no-longer-in-the-world, but amounts rather to quite a distinctive kind of Being-in-the-world, e.g. under OPTION I! – the kind which is completely fascinated by the 'world' and by the Dasein-with of Others in the 'they', e.g. in a childish way just identifying with one's h-living space as X-self part if it. Not-Being-its-self [Das Nicht-es-selbst-sein] functions as a positive possibility of that entity which, in its essential concern, is absorbed in a world. This kind of not-Being has to be conceived as that kind of Being which is closest to Dasein and in which Dasein, e.g. OPTION I maintains itself for the most part." For Heidegger then, 'inauthenticity' and 'fallenness' are not mere mishaps or erroneous options. Rather they are essential components of existence, because Dasein is always, e.g. his, exclusively, substance less, as personally-neutral in the grasp of philosophy, under OPTION I, Dasein-with and a Being-in-the-world into which we have been thrown. Acceding to the enticement of living a mundane existence is simply a part of existing itself. 'Fallenness', e.g. such as philosophy away from any H4-relationship to the actuality of life, was a positive for Heidegger in the sense that there must be 'inauthenticity', 'theyness', and 'talk', for Dasein to become aware of its loss of the X-self and strive for its return to authentic Being, e.g. plan A of people still in touch with their OPTION II. Heidegger ignores OPTION II and his raving sounds like mentally sadistic evil torture to me when he goes on: In fact for him inauthenticity is the breeding ground of philosophy! For its 'Verfall' turns out to be the completely essential prerequisite towards the repossession (plan A), e.g. what those zeitgeist scribes really me, the OPTION I reframing of the created OPTION II of self, the struggle toward true Dasein (Steiner 1978). Such philosophies's Dasein is committed to searching out the authentic via the inauthenticity of its Being-in-the-world as led by philosophy so being remains in its wordy grasp. In view of such OPTION I temptations and failures real human beings need a plan B, that is awareness how and based in what they conceptualize their plan A so they can reframe their OPTION I traps they have fallen in before they point of no return with their OPTION II.

White=OPTION I, black=OPTION II from the point of view of the white people – Dido a mixed breed of a white admiral and a black slave, had to learn already as a little girl, that people like her should not exist for they disturb the OPTION I social order:

Fixing one word with another one or recoding it: Heidegger said that authentic existence is not something which floats above everyday's falling-ness. He postulated that a proper instrument is needed for seizing the everydayness and he said that that instrument is 'care' [Sorge], e.g. meaning wordy philosophy the supposed love for truth! Because in the condition of inauthenticity we 'fall away from ourselves', Heidegger said that we simultaneously fall into a frenetic busyness and an emptiness that gives rise to a sense of the uncanny. As we flap about feeling 'homeless' our everyday familiarity is shattered (Steiner 1978). It is uncanniness that declares the pivotal moments in which Angst brings Dasein face to face with the terrible freedom of deciding whether to remain in inauthenticity or to endeavor to attain self-possession, e.g. of one's innate OPTION II with conscience#3. 'Sorge' is the means of transcendence beyond being Dasein-with and Dasein-in to become Dasein-for and Sorge must be a 'care for' many things. In short, if a philosophical word does not work out, another is put on top of it as a more mass-attractive fig leaf or the old one is simply recoded following the above prime evil example of "Wirklichkeit"! These things include a concern for others, in just caring for the ready-to-hand OPTION I social compatibility, but in principle 'Sorge' is a caring for the presentness and obscurity of Being itself (Steiner 1978). Heidegger said; "When Dasein 'understands' uncanniness in the everyday manner, it does so by turning away from it in falling; in this turning away, the 'not-at-home' gets 'dimmed down'.

Yet the everydayness of this fleeing shows phenomenally that anxiety, as a basic state of mind, belongs to Dasein's essential state of Being-in-the-world, which, as one that is existential, is never present-at-hand but is itself always in a mode of factical Being-there – that is, in the mode of a state of mind." For Heidegger, it is 'Sorge' that signifies a mans existence and makes it meaningful - the means the end, the purpose not the real being as a "Wirklichkeit" to be fulfilled. To be-in-the-world in an authentic existential pretext is to be 'careful'. Heidegger concluded that 'care' is the primordial state of Being as Dasein strives towards authenticity (Steiner 1978) – with what – 'Sorge' for OPTION I, stupid! Finally, Heidegger said that Angst reveals to Dasein the opportunity of fulfilling itself in a fervent 'freedom towards death' – e.g. forget OPTION I take the comfort in this kind of freedom up to making suicide when OPTION I get unbearable. This freedom has been released from the delusions of the 'they' to become accurate, certain of itself, and anxious. The temporality of Dasein is solidified by the awesome certainty that all Being is a Being-toward-death and that, "The 'end' of Being-in-the-world is death." Heidegger wrote; "Death is a possibility-of-Being which Dasein itself has to take over in every case. With death, Dasein stands before itself in its ownmost potentiality-for-Being. This is a possibility in which the issue is nothing less than Dasein's Being-in-the-world. Its death is the possibility of no-longer being-able-to-be-there. If Dasein stands before itself as this possibility, it has been fully assigned to its own most potentiality-for-Being, e.g. dead even if still alive...

When this monster of being stands before itself in this way, all its relations to any other Dasein, e.g. meaning OPTION II and ultimately God as Nietzsche had it, have been undone. This ownmost non-relational possibility is at the same time the uttermost one." In the first division of "Being and Time", Heidegger worked out his account of Being-in-the-world and used it to ground an insightful evaluation of long-established ontology and epistemology. For Heidegger, human beings are never directly in the world except by way of being in some particular circumstance; it is Dasein that is Being-in-the-world (Dreyfus 1991).

Such is how philosophy unmasks itself as evil after it has rendered people so void of their OPTION II that they don't get it like in the fairy tale the girl/a real human being visiting her grandmother/her OPTION II origin, when she met the wolf/OPTION I disguised/artfully philosophized in sheep skin instead...

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