A World (n.) is a part of dasein's being (i.e. Part of the everyday existence which we each can claim to have). It is something which dwells alongside dasein in the same way that the entities of the world dwell alongside dasein.
World (n.) is a phenomena to which we can address ourselves directly in terms of its being the determinate for the ontological meaning for all of the entities within the world, and not just something which is determined by them as hitherto assumed.
World (n.) is a realm of meaning and corresponding practices rather than a collection of objects.
A World (n.) is a totality of interrelated pieces of meaningful equipment which are used to carry out a task (hammering) intended to achieve a purpose (building a house) such that identities are enabled (being a carpenter).
The World (n.) is commonly taken as coming before the notion of the things which are manifest within it. As such, and somewhat curiously, the world is the frame of our inquiry into the world.
World (n.) is comprised of three co-ordinate subworlds: The umwelt : Environment, the world around us... the mitwelt : The people about one... selbstwelt: Self-world, selfdom, a precursor of the later dasein.
The World (n.) is defined by indefinitely expanding circles of decreasing familiarity. The tools we use refer to other tools, together forming 'a workplace' which in turn refers to the wider world beyond the workplace.
The World (n.) is discovered in the notion of familiarity. It is discoverable not as something which exists of itself and with which we interact, but as something which necessarily involves us, and exist through the totality of equipment, resource and product structures.
The World (n.) is, for the Ancient Greek, not an objectified external universe, rather the world is that which, like a fish in water, we are immersed in such that our being is necessarily a pre-reflexive being-in-the-world.
World (n.) is, from a certain perspective, an ontical concept and signifies the totality of things which can be present-at hand within the world (in other words, the world is the frame to which we have no access).
World (n.) is, from a certain perspective, an ontical term, meaning the place where a factical dasein 'lives' (in other words dasein itself is, as it were, the entity within the world).
World (n.) is, from a certain perspective, an ontological term and signifies the being of those things within the world (in other words, dasein is the frame and the world is accessible but it becomes 'subjective' as in 'the world of mathematics' or 'the world of stamp collecting').
World (n.) is, from a certain perspective, reflective of the ontologico-existential concept of worldhood, expressing the a priori character of any entity which can be taken to be a world, allowing us to consider also how the frames operate in relation to one another... allowing us to see the world as both a framing and a frame, which is itself an important characteristic of the world as a phenomenon.
The World (n.) is, it would seem, ultimately subjective, begging the question of how there can also be a 'common' world 'in' which all of dasein all collectivity dwell.
The World (n.) is just another way of saying 'familiarity' as in 'knowing one's way around in the world'.
The World (n.) is like we say 'the world of business', or 'the world of theatre', or 'the world of the physicist', an organized body of objects, purposes, skills, and practices on the basis of which human activities have meaning and sense.
A World (n.) is necessarily meaningful. The 'world of physics' make sense only against a background of common human concerns.
World (n.) is never an object that stands before us and can be seen.
A World (n.) is not a collection of entities.