On the one side, we have the formal analysis: World is the manifestness of beings as such as a whole. On the other side, our movement back from the λόγος has led us to an occurrence which we characterized in three moments: Holding the binding character of things toward oneself, completion, and unveiling of the being of beings. This fundamental occurrence does not exhaust what we refer to as world-formation, but belongs essentially to it. Accordingly, it must be intrinsically related to world. Manifestness of beings as such as a whole must occur in it. Can this threefold fundamental occurrence be grasped in its primordial structure, in which these moments belong together as articulated and in the unity of their belonging together make possible what we call manifestness of beings as such as a whole? We can indeed grasp this fundamental occurrence in a unitary primordial structure, so as to comprehend in terms of this structure how the individual moments belong together in it. This is only possible, however, by our taking our interpretation thus far even further, and not simply sticking together so-called results. We are not to construct the primordial structure of this threefold fundamental occurrence of Dasein by having recourse to structures of Dasein; on the contrary: we must comprehend the inner unity of this occurrence and thereby first grant ourselves a look into the fundamental constitution of Dasein.
We can see that the pre-logical manifestness of beings has the character of 'as a whole'. In every assertion, whether we know it or not, and in each case in different and changing ways, we speak out of the whole and into it. Above all, this 'as a whole' does not only concern those beings we have before us in being occupied with them, for instance; rather all those beings that are accessible in each case, ourselves included, are embraced by this whole. We ourselves are comprehensively included in this 'as a whole', not in the sense of some component belonging to it that also happens to be there, but in different ways in each case and in possibilities belonging to the essence of Dasein itself, be it in the form of immersing ourselves in beings, or be it in the form of directly facing them, going along with them, being rebuffed by them, being left empty, being held in limbo, being fulfilled or being sustained by them. These are ways in which this 'as a whole' prevails around and through us, ways that lie before any taking up of positions and before all standpoints, ways that are independent of subjective reflection or psychological experience.
This indicates to begin with that this 'as a whole' is not tailored to any particular area nor even any particular species of beings. Rather this 'as a whole', the world, admits precisely the manifestness of manifold beings in the various contexts of their being—other human beings, animals, plants, material things, artworks, i.e., everything we are capable of identifying as beings. This manifold, however, is poorly comprehended, or is not comprehended at all, if we take it merely as a colourful multiplicity of things at hand. If we only recall the particular domain of the animal realm, we already noticed there a peculiar