itself in this being either as authentic or inauthentic existence. [306] Being-guilty is not just a lasting quality of something constantly objectively present, but the existentiell possibility of being authentically or inauthentically guilty. "Guilty" is always only in the actual factical potentiality-of-being. Thus, being-guilty must be conceived as a potentiality-for-being-guilty, because it belongs to the being of Dasein. Resoluteness projects itself upon this potentiality-of-being, that is, understands itself in it. Thus, this understanding maintains itself in a primordial possibility of Dasein. It stays in it authentically when resoluteness is primordially what it tends to be. But we revealed the primordial being of Dasein toward its potentiality-of-being as being-toward-death, that is, toward that which we characterized as the eminent possibility of Dasein. Anticipation disclosed this possibility as possibility. Thus, resoluteness becomes a primordial being toward the ownmost potentiality-of-being of Dasein only as anticipatory. Resoluteness understands the "can" of its potentiality-for-being-guilty only when it "qualifies" itself as being-toward-death.
Resolutely, Dasein takes over authentically in its existence the fact that it is the null ground of its nullity. We conceived of death existentially as what we characterized as the possibility of the impossibility of existence, that is, as the absolute nothingness of Dasein. Death is not tacked on to Dasein as its "end," but, as care, Dasein is the thrown (that is, null) ground of its death. The nothingness primordially dominant in the being of Dasein is revealed to it in authentic being-toward-death. Anticipation makes being-guilty evident only on the basis of the whole being of Dasein. Care contains death and guilt equiprimordially. Only anticipatory resoluteness understands the potentiality-for-being-guilty authentically and wholly, that is, primordially.2
Understanding the call of conscience reveals the lostness in the [307] they. Resoluteness brings Dasein back to its ownmost potentiality-of-being-a-self. One's own potentiality-of-being becomes authentic and transparent in the understanding being-toward-death as one's ownmost possibility.
The call of conscience passes over all "worldly" status and abilities of Dasein in its summons. It uncompromisingly individualizes
2. The being guilty that belongs primordially to the constitution of the being of Dasein is. to be distinguished from the status corruptionis as it is understood by theology. Theology can find an ontological condition of the factical possibility in being guilty as it is defined existentially. The guilt contained in the idea of this status is a factical indebtedness of a completely unique kind. It has its own attestation that remains fundamentally closed off to every philosophical experience. The existential analysis of being-guilty does not prove anything for or against the possibility of sin. Strictly speaking, one cannot even say that the ontology of Dasein leaves this possibility open at all of its own accord since, as philosophical questioning, it "knows" nothing about sin in principle.