ing does not merely serve as the counterconcept of beings; rather, it originally belongs to their essential unfolding as such (104). Likewise, death cannot occur without finite life. In concordance with the statement that the nothing separates beings from Being, the idea that death leads to the nothing implies that death is just the loss of the theoretical sandwich's bread slices, leaving nothing for the rest of ever. The existence of death, therefore, is much more important in the whole because it magnifies the nothing into virtually everything. The magnification of the nothing serves as an equalizer between Being and nothing because Being is so robust and obvious that it magnifies itself. In this case, the opposites are completely reliant on each other, not only conceptually but physically. Heidegger gives new meaning to Lao-tzus philosophy that opposites define each other when he tries to uncover the true essence and meaning of Being, and he reveals another level of intertwination between the nothing and Being. In order to define Being, it is mandatory to step outside of it, into the nothing because: Everything we talk about, mean, and are related to in such and such a way is in Being. What and how we are ourselves are is also in Being. Being is found in thatness and whatness, reality, the being at hand of things [Vorhandenheit], subsistence, validity, existence [Dasein], and in the there is [es gibt] (47). Heidegger is very adamant on the importance of unbiased judgments and definitions, and how could he possibly calculate the exact meaning of Being while viewing it from a state of Being? Thus it is necessary to step out into the nothing to fully comprehend Being. For this reason, human beings are the only beings capable of pondering the essence of existence and nonexistence. Dasein are the only creatures capable because they are held out into the nothing: Being and the nothing do belong together . . . because Being itself is essent...
