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ut the utterance into words of what is being interpreted proceeds from a pre-articulatedlevel of and a predisposition toward comprehension which is grounded in Dasein’s everydayness.The radicalization of this everyday comprehension, which is a task reserved tohermeneutics, involves bringing into speech the unification of the structures of care whichare already enacted concretely in the individual’s existence. Accordingly, the existentialanalytic, as Heidegger emphasizes, occurs when interpretation becomes the forum wherebyDasein “can put itself into words for the very first time.” 18 The thematic of human existencethen serves as testimony to Dasein’s own disclosedness; to interpret means to gathertogether the presuppositions that make human existence comprehensible in its own right,so as to let be seen that which shows itself in the most direct way possible, i.e., discloseit in its Being. Hermeneutics originally belongs to phenomenology or is the vehicle forits concrete implementation, insofar as the latter is taken most primordially not as a mere“method” but as a re-enactment of the ancient experience of truth as Aletheia.The arrival at this crucial juncture helps to establish that the analysis has traced theunification of Dasein’s Being back to a sufficiently original level. Only by attending tothe project of Heidegger’s hermeneutics is it possible to ensure that no extraneous considerationsor excessive assumptions have inadvertently been adopted from the forestructureof understanding. Heidegger questions in an ongoing way, in Being and Time,whether he has adequately taken into account the totality of presuppositions of the hermeneuticsituation. This precaution applies to the intrusion of terms which refer no deeperthan the initial familiarity that everyday Dasein displays towards itself and that wouldartificially restrict the horizon of intelligiblity to what can show itself in terms of theready-to-hand or the present-at-hand. Thus steps are taken to avoid defining Dasein’sBeing inappropriately in terms of such categories as that of substance. Yet, the initial hermeneuticsituation is already ontological even in the fore-comprehension, thus movingaway from, and losing the advantages of, a prolonged focus on the ontic and existential,non-essential dimensions of human being. The term Dasein and what it means, Being-There, already bespeaks this prejudice in the initial hermeneutic situation.Yet, there is a precaution that arises from the Heideggerian short way that may berelevant to a Ricoeurian analysis of the human that circumvents the too quick analysis ofthe understanding of the Being of Dasein, and which elects to spell out an exclusive setof ontic human problems. To be sure, Ricoeur practices such a concrete hermeneutics. Hisemphasis is on the various hermeneutics which capture a specific dimension of humanexistence and the integration of existence thus revealed. In this way, he refuses to riskmissing aspects of human existence not coming into focus in a too quick move to directontological disclosure of Dasein’s Being. However, he runs the risk of exaggerating certainaspects of human existence. Such an exaggeration is imminent when Ricoeur identifiesa set of allegedly perennial and premier kinds of experiences pertaining to the humanexistential predicament and seeks to paint a holistic view of human nature. All of Ricoeur’sprotracted analyses of the use and misuse of the will need to be tempered by an explicationof the existential structures of everyday existence which recognizes a certain neutrality,even on the existential level, of the synthesis of the finite and infinite. Only given thisstance of neutrality does it becomes possible to appreciate the transformation occurringwithin the structures of everydayness which brings forth the extremity of Dasein’s thrownnessinto its situation (of which human corruption forms one side). Conversely, abandoningthis stance of neutrality which is a trademark of a more classical phenomenology, leavesRicoeur vulnerable to endorsing naively a certain religious profile that envisions humanexistence constituted by and predisposed to corruption and fault.18Heidegger, Being and Time, 362.79