This paper will attempt to answer the following question: According to Heidegger, who is Dasein in everydayness?
• Is he what he appears to be, that is to say an individual subject related to its inside “I”?
• Or is he rather a mode of operation determined to behave like others, like the “They”?
• If the latter is true, one can suppose that the consequences are outstanding regarding Dasein and its relation to its action: If he acts like others do, we can wonder if Dasein still is responsible for his action.

The “everyday self” is not what it obviously seems to be (“me”, “I”, “a subject”).

I am Dasein. I am myself. I belong to me. Awareness is mine. I can think that I am unique, surrounded by an environment that is outside, distinct from me. I am who I am and I do what I do regarding to my own past, to my personal experiences and to my choices. What if I was wrongly aware of my everyday Self? It may not be as tight to me as it appears? Maybe it belongs to the Others, it is part of them, and it is determined by them?

“It could be that the “who” of everyday Dasein just is not the I myself” (page 150)

Heidegger explains that the everyday Self is blind in the world because it is fascinated by it. “A bare subject without a world never Is” (page 152). In other words: we are because we are in a world. We start in a world, we are so thoroughly embedded in it that we become this world and we cannot see the edges of it. Thus we understand what we understand through the world that leads our awareness astray: In everyday world, Dasein is worried, preoccupied. My awareness is busy. My being is somehow out of myself. It seems that Dasein is not in each case mine. It can remain concealed from me. For the most part my awareness is absorbed in whatever I am doing and “when Dasein is absorbed in the world of concern, it is not itself”. Heidegger’s idea is that the “reflective awareness of the I” (page 151) is not present in the everyday Self because it has been