The “there” is disclosed in a way which is grounded in Dasein’s own temporality as ecstatically stretched along, and with this disclosure a ‘time’ is allotted to Dasein; only because of this can Dasein, as factically thrown, ‘take’ its time and lose it. H. 411 As something disclosed, Dasein exists factically in the way of Being with Others. It maintains itself in an intelligibility which is public and average. When the ‘now that…’ and the ‘then when…’ have been interpreted and expressed in our everyday Being with one another, they will be understood in principle, even though their dating is unequivocal only within certain limits. In the ‘most intimate’ Being-with-one-another of several people, they can say ‘now’ and say it ‘together’, though each of them gives a different date to the ‘now’ which he is saying: “now that this or that has come to pass…” The ‘now’ which anyone expresses is always said in the publicness of Being-in-the-world with one another. Thus the time which any Dasein has currently interpreted and expressed has as such already been given a public character on the basis of that Dasein’s ecstatical Being-in-the-world. In so far, then, as everyday concern understands itself in terms of the ‘world’ of its concern and takes its ‘time’, it does not know this ‘time’ as its own, but concernfully utilizes the time which ‘there is’ [“es gibt”]—the time with which “they” reckon. Indeed the publicness of ‘time’ is all the more compelling, the more explicitly factical Dasein concerns itself with time in specifically taking it into its reckoning.