matter as something which is intended to look like such and such to the others, be a success in their eyes, outdo them.
Others—definite others who are defined at particular times and for a while [jeweilen] from out of temporality—are there in what is being encountered in everydayness in the above manner. Initially and for the most part, those with us in life and close by, those-who-are-there-with-us in everydayness, do not turn up in an isolated explicitness, but rather in advance come to appearance precisely in what one pursues, in what one is occupied with. Being there in such appearance does not at all mean being the object of a knowing which is directed to it—rather the appearance of a with-world takes place in advance in availability (the for-what and in-order-to), such that it in like manner presses those-who-are-there from out of it and on the basis of it forth into their there.
The advance appearance of the factical lives of others in what is being encountered is more closely defined by the fact that this appearance is "in a with-world," i.e., the factical lives of others are being encountered in a "worldly" manner: as those one "has something to do with," those one works with, plans something with (the many others who are "immaterial" for all this and on account of it) — "with" insofar as they are others in such a manner that "one-self" has something to do with them.
They are encountered in this "with"-world in such a manner that these others bring with them the "one-self." In the appearance of those who are being encountered in a with-world, one-self is therewith what one pursues, "one-self," one's status, reputation, accomplishments, successes and failures among the others. In the there of the table and other such "things" which are being encountered, one is one-self therewith in an inexplicit manner what is being encountered. And this not—and even less so than in the case of the others—in the sense of something grasped theoretically or in some other explicit manner. And above all one-self is there in this manner without any self-observation turning back upon an ego, without reflection—on the contrary, one encounters one-self in this being-occupied with the world in dealings.
§24. Familiarity
The phenomenal whole of disclosedness, from out of which and on the basis of which something being encountered in a factical manner signifies and points itself into its there, is itself a peculiar context of references. The how of such1 referential signifying is encountered in terms of the characteristic of a familiarity with it which prevails for a
1. H.'s n.: "How? more precision!!"