Dasein exists for the sake of a potentiality-for-Being of itself. In existing, it has been thrown; and as something thrown, it has been delivered over to entities which it needs in order to be able to be as it is—namely, for the sake of itself. In so far as Dasein exists factically, it understands itself in the way its "for-the-sake-of-itself" is thus connected with some current "in-order-to". That inside which existing Dasein understands itself, is 'there' along with its factical existence. That inside which one primarily understands oneself has Dasein's kind of Being. Dasein is its world existingly.
We have defined Dasein's Being as "care". The ontological meaning of "care" is temporality. We have shown that temporality constitutes the [365] disclosedness of the "there", and we have shown how it does so. In the disclosedness of the "there" the world is disclosed along with it. The unity of significance—that is, the ontological constitution of the world—must then likewise be grounded in temporality. The existential-temporal condition for the possibility of the world lies in the fact that temporality, as an ecstatical unity, has something like a horizon. Ecstases are not simply raptures in which one gets carried away. Rather, there belongs to each ecstasis a 'whither' to which one is carried away.1 This "whither" of the ecstasis we call the "horizonal schema". In each of the three ecstases the ecstatical horizon is different. The schema in which Dasein comes towards itself futurally, whether authentically or inauthentically, is the "for-the-sake-of-itself". The schema in which Dasein is disclosed to itself in a state-of-mind as thrown, is to be taken as that in the face of which it has been thrown and that to which it has been abandoned. This characterizes the horizonal schema of what has been. In existing for the sake of itself in abandonment to itself as something that has been thrown, Dasein, as Being-alongside, is at the same time making present. The horizonal schema for the Present is defined by the "in-order-to".
The unity of the horizonal schemata of future, Present, and having been, is grounded in the ecstatical unity of temporality. The horizon of temporality as a whole determines that whereupon [woraufhin] factically existing entities are essentially disclosed. With one's factical Being-there, a potentiality-for-Being is in each case projected in the horizon of the future, one's 'Being-already' is disclosed in the horizon of having been, and that with which one concerns oneself is discovered in the horizon of the Present. The horizonal unity of the schemata of these ecstases makes possible the primordial way in which the relationships of the "in-order-to" are connected with the "for-the-sake-of". This implies that on the basis of the horizonal constitution of the ecstatical unity of temporality,
1 'Die Ekstasen sind nicht einfach Entruckungen zu . . . Vielmehr gehort zur Ekstase ein "Wohin" der Entruckung.'