Summary Dasein Being and Time explicitly rejects Descartes' notion of the human being as a subjective spectator of objects, according to Marcella Horrigan-Kelly (et al.). The book instead holds that both subject and object are inseparable. In presenting the subject, "being" as inseparable from the objective "world," "Heidegger introduced the term “Dasein” (literally being there), intended to embody a ‘‘living being’’ through their activity of ‘’being there’ and “being in the world” (Horrigan-Kelly). Understood as a unitary phenomenon rather than a contingent, additive combination, being-in-the-world is an essential characteristic of Dasein, according to Michael Wheeler (2011). Heidegger's account of Dasein passes through an analysis of Angst, "the Nothing" and mortality, and of the structure of "Care" as such. He then defines "authenticity," as a means to grasp and confront the finite possibilities of Dasein. Moreover, Dasein is "the being that will give access to the question of the meaning of Being," according to Heidegger. Being The work claims that ordinary and even mundane "being-in-the-world" provides "access to the meaning, or 'sense of being.' [Sinn des Seins]." This access via Dasein is also that "in terms of which something becomes intelligible as something." This meaning would then elucidate ordinary "prescientific" understanding, which precedes abstract ways of knowing, such as logic or theory. Heidegger's concept of Being is metaphorical, according to Richard Rorty, who agrees with Heidegger that there is no "hidden power" called Being. Heidegger emphasizes that no particular understanding of Being (nor of Dasein) is to be valued over another, according to an account of Rorty's analysis by Edward Grippe. This supposed "non-linguistic, pre-cognitive access" to the meaning of Being didn't underscore any particular, preferred narrative. Thomas Sheehan and Mark Wrathall each separately assert that commentators' emphasis on the term "Being" is misplaced, and that Heidegger's central focus was never on "Being" as such. Wrathall wrote (2011) that Heidegger's elaborate concept of "unconcealment" was his central, life-long focus, while Sheehan (2015) proposed that the philosopher's prime focus was on that which "brings about being as a givenness of entities.") Being and Time actually offers "no sense of how we might answer the question of being as such," writes Simon Critchley in a nine-part blog commentary on the work for The Guardian (2009). The book instead provides "an answer to the question of what it means to be human" (Critchley). Nonetheless, Heidegger does present the concept: "'Being' is not something like