Editing Being and Time (section)

===''Dasein''===
''Being and Time'' explicitly rejects [[Descartes]]' notion of the human being as a subjective spectator of objects, according to Marcella Horrigan-Kelly (et al.).<ref name="journals.sagepub.com">Horrigan-Kelly, Marcella; Michelle Millar; Maura Dowling. [https://journals.sagepub.com/doi/pdf/10.1177/1609406916680634 "Understanding the Key Tenets of Heidegger’s Philosophy for Interpretive Phenomenological Research"], in ''[[International Journal of Qualitative Methods]]'',
January–December 2016: 1–8.</ref> The book instead holds that both subject and object are inseparable. In presenting the subject, "being" as inseparable from the objective "world," Heidegger introduced the term "Dasein" (literally being there), intended to embody a "living being" through their activity of "being there" and "being in the world" (Horrigan-Kelly).<ref name="journals.sagepub.com"/> Understood as a unitary phenomenon rather than a contingent, additive combination, being-in-the-world is an essential characteristic of Dasein, according to [[Michael Wheeler (philosopher)|Michael Wheeler]] (2011).<ref>{{Cite web|url=https://plato.stanford.edu/archives/fall2020/entries/heidegger/|title=Martin Heidegger|date=12 October 2011|last1=Wheeler|first1=Michael}}</ref>

Heidegger's account of Dasein passes through an analysis of ''[[angst]]'', "the Nothing" and mortality, and of the structure of "care" as such. He then defines "authenticity," as a means to grasp and confront the finite possibilities of Dasein. Moreover, Dasein is "the being that will give access to the question of the meaning of Being," according to Heidegger.<ref>[[Simon Glendinning|Glendinning, S.]], ed., ''The Edinburgh Encyclopedia of Continental Philosophy'' ([[Edinburgh]]: [[Edinburgh University Press]], 1999), [https://books.google.com/books?id=qJwwL6wBOqwC&pg=PA154&redir_esc=y#v=onepage&q&f=false p. 154].</ref>