of the whole of beings, Dasein slips away from itself only to find its Being. Heideggers belief in the critical role of anxiety in the revelation of Being is evident in anxiety robs us of speech. Because beings as a whole slip away, so that just the nothing crowds round, in the face of anxiety all utterance of the is falls silence (101). This is harking back to Heideggers original idea that the way we normally and commonly use the word is is what deprives oneself of the understanding of Being. Due to ones own negligence, one finds himself only being able to comprehend Being in the absence of is.By demonstrating how Being is the same as Nothing, Heidegger discloses the importance of the question of Being. An underlying assumption about Being is that there is something rather than nothing. What happens if the something turns out to be the same as the nothing? This new approach forces us to rethink why the question of Being matters at all. Ultimately, one must turn to the human-kind of being, Dasein, for who else would bother to ask the question in the first place? To even ask the question, Heidegger says that one must already have some idea of what the answer might be. Yet, the answer is not at the level of awareness; the answer lies in our very existence at a pre-reflective level of understanding. When one asks the question of Being, it brings oneself face to face with ones existence, as a human being, in the world. And, more importantly, it brings us to the question of what matters. This mattering constitutes the framework of meaning from which our world emerges, in space and time, as that which matters to us. Thus, the world is inherently meaningful in that it opens before us in its unconcealment, its uncovering. Coming before the question of Being, one cannot help but confront the awesome mystery of existence....
