Heidegger- "Being and Time" V

“anticipatory resoluteness” we are presented with a structure, which is simultaneously active and passive. That is to say we are forced to reckon with a structure, which is an actively engaged passivity. In order to expand upon what this active passivity might entail, that is in order to engage with ‘how’ it operates, we must first turn to the ‘what’ of “anticipatory resoluteness.” In anticipation, Dasein anticipates the arrival of the ‘not-yet,’ which is at once a coming to-be, that is a possibility of Dasein, and an already having been authentically. If, as we have seen, Dasein is already its ‘not-yet,’ how does Dasein encounter the ‘not’ of the ‘not-yet,’ how does it encounter the non-relational aspect of its possibility? The call of conscience is Dasein’s call to itself. In other words care, as the structure of Dasein’s Being-in-the-world, calls forth Dasein to own up, or become responsible for the ownmost possibility of its being. Being-guilty, is the phenomenon of being-responsible for the ‘not-yet’ the nothing, which makes possible our Being-in-the-world and only manifest in the light of Dasein as a whole. In our everyday way of Being this phenomenon gets passed over or stays hidden, concealed, in our dealings with ourselves, others, and the world, in the inauthentic mode of das man. The call of conscience brings the phenomenon of Being-guilty out of concealment such that we might actively take it up as an authentic possibility. If we are attentive to its movement we are able to treat this structure in a manner similar to the structure of Being-towards-death; that is, as an opening towards the possibility of the authentic potentiality-for-Being-a-whole of Dasein. In attending to the call, that is in understanding the call, Dasein finds itself there, wanting to have a conscience, such that the Self is called forth in its Being-Guilty. This phenomenon, once again, similar to Heidegger’s account of Being-toward-death, authentically, appears as anxiety in the face of the ‘not-yet.’
Resoluteness is precisely the projection of Dasein’s Self–not the they-self of das man–towards its Being-guilty as resolved even in the face of anxiety. Anxiety, which once again appears in the face of the ‘not-yet’ as the possibility of impossibility of Dasein. As such it makes sense when Heidegger states that “Only when it ‘qualifies’ itself as Being-towards-death does resoluteness understand the ‘can’ of its potentiality-for-Being guilty” (BT- 306). In other words it is only in resoluteness, which is a way of actively or resolvedly letting oneself be, can death be taken up as a possibility. In order for this active passivity to be lived we must turn to the structure of anticipation that is seemingly already implied in resoluteness itself. It is only in Being-towards-the-end, that is Being-towards-death, as a kind of running ahead to the totality, that resoluteness can manifest the authentic potentiality of its Being in the structure of Being-towards-death as anticipation. It is therefore the case that only in anticipation can Dasein’s Being-guilty be taken as an opening as the structure of the ‘not-yet.’ It is only through “anticipatory resoluteness” that Dasein can disclose itself and the world authentically in terms of its potentiality-for-Being-a-whole. In each case anticipation at once encounters the non-relational, the possibility of impossibility, as a possibility. Anticipation discloses the possibility of Dasein’s primordial Being-towards-death as possible. “As Being-towards-the-end which understands–that is to say, as anticipation of death–resoluteness becomes authentically what it can be” (BT-305). To adopt this actively passive stance we would continuously take possession of ourselves as a whole. A whole in-terms-of-which and for-the-sake-of-which are.