Dasein (n.) is not being 'here' instead of over there, but is 'the possibility' of oriented being here and being over there.' The 'there' (da) is not a place but the space opened up and illuminated by being.
Dasein (n.) exists, and it alone. That is because to 'existence' is to stand out and to perdure the openness of the there: Ek-sistence.
Dasein (n.) is everyday existence; it is a kind of skilled existence. It is not something occurrent which possesses its competence for something by way of an extra. Rather, it is primarily its ability to be. Dasein is in every case what it can be.
Dasein (n.) is everydayness. It exists as an entity in general already always coming to itself, that is to say, it is futural in its being in general.
Dasein (n.) is a being for which, in its being, that being is itself an issue. Dasein is essentially ahead of itself and has projected itself upon its ability to be before going on to any mere consideration of itself as care (i.e., as existing in the unity of the projection which has been fallingly thrown this entity has been disclosed as a 'there'.
Dasein (n.) is a living being that always has before it a not-yet being. How can human dasein be given as a whole' For only in this way can one form a concept of life.
Dasein (n.) is a nominalized infinitive, it has no plural form. It refers to any and every human being, in much the same way as das seiende : That which is.
Dasein (n.) is a technical term that helps free us from the artificial subject/object distinction and allows us to see self and the world belong together in a single entity of there-being.
Dasein (n.) is always oriented in its being towards the future. Being is always in this sense a 'to be'. The concept of historicity also implies that dasein.
Dasein (n.) is an entity which does not just occur among other entities. Rather it is distinguished by the fact that, in its very being, it is that being for which being is an issue for it.
Dasein (n.) is future-oriented, human beings project into the future... they are ahead of themselves. In projecting ahead of myself, I do not just wander endlessly into infinity, but come back to my already-being, my having-been or, as heidegger calls it, my 'thrownness'. I am always already 'in' something. What am I in' I am in a world.
Dasein (n.) is distinguished ontically (factually) in that it alone among beings is ontological. That is to say, it alone understands the being of beings.
Dasein (n.) is essentially in the world and lights up itself and the world.
Dasein (n.) is futural. This is because of anticipating. Authentically futural.
Dasein (n.) is hardly a stranger to us (when we speak of it in terms of a pre-ontological understanding): This pre-ontological understanding is dasein's average everydayness.
Dasein (n.) is, in later Heidegger, to sometimes mean not 'being there' but 'there where being dwells,' when it arrives.
Dasein (n.) is in no way a 'what'. Its essence lies rather in the fact that it has its being to be, and has it as its own. It is purely an expression of its 'being'.
Dasein (n.) is not man but a relationship to being that man acquires and may lose. It is 'between' a man and the Gods rather than coincident with man himself.
Dasein (n.) is not marked by the differentiated character of something which has some definite way of existing.
Dasein (n.) is not some kind of thing so it is inappropriate to ask 'what' it is.... We should ask 'who' it is. What one practices (i.e. Teaching) tells what one is, but if we know what we are, do we thereby know who we are'.