but is certainly already in force everywhere that the making-provision of the life-space, rather than being unitarily regulated according to the existential needs of the society, is divided within itself and thus robbed of the mastery it once held over its own existence. Once this has come to be the case, then the mode of production of such a society necessarily comes into contradiction with its forms of existence, and the authentically productive class must, on the strength of its sheer existence, break through the reification and sublate the contradiction. Knowledge of one’s own historicity and conscious historical existence becomes possible at the moment when existence itself breaks through reification. If, for a particular Dasein, the world is no longer given except as a life-space that must be provisioned; if it no longer exists in anything but this provisioning; if, through its existence, it creates the conditions through which the world is first possible at all as life-space—then it can know that the world is, in accordance with being, related to a provisioning Dasein and that all of the reified objectivities are things that have historically come to be in that they have been objects of provisioning by a Dasein living among them. With the knowledge of the historicity of the world there comes to Dasein as well the knowledge of its own historicity, which, precisely through its thrownness, can create a new world by means of the transforming act. We now understand why it is that bourgeois philosophy must, according to its rootedness in being in bourgeois society, insist on the Dasein-independent objectivity of the environment—or alternatively, in those cases where it did maintain that the world is constituted inDasein, it needed to contain this constitution within the immanence of consciousness. It is in the moment when revolutionary praxis is known [erkannt] as authentic historical existence and when concrete change is recognized as the real movement of the world that bourgeois society can finally be seen in its historical becoming and necessary fallenness. There is a Dasein whose thrownness consists precisely in the overcoming of its thrownness. The historical act is only possible today as the act of the proletariat, because it is the only Dasein within whose existence the act is necessarily given.
Phenomenological analysis demonstrated that human Dasein is essentially historical, and it recognized praxis as Dasein’s originary conduct—and therefore opened up to view once again the ways in which “theoretical reason” is grounded in concrete historical existence, not as accidental facticity, but rather as a being-bound to one another in accordance with being. Historical materialism merely provides the concrete interpretation of this state of affairs when it speaks of “social being” (concrete being-in-the-world with each other) as the