(1) The expression 'phenomenology' is arrived at by placing the notion of 'phenomenon' and 'logos' together.

Heidegger mentions an inner relationship between the terms: 'phenomenon' means a 'kind of showing'. Logos means 'a kind of making manifest', a 'letting be seen'.

The expression 'phenomenology' means a 'logos of phenomena': to let that which shows itself be seen from itself in the very way in which it shows itself form itself.

It is a letting that which shows itself be seen from the way it shows itself. It is a letting be seen of what shows itself.

This letting be seen of what shows itself is the formal meaning of phenomenology and expresses, for Heidegger, nothing less that Husserl's dictum "Zu den Sachen selbst."

But with this we have only arrived, in a preliminary way, at a formal conception of phenomenology.

(2) To this formal sense of 'showing' and 'letting be seen' Heidegger also includes the ordinary conception of phenomenon.

Thus the term phenomenology can also be used, with formal justification, to apply to the phenomenal contents of experience.

But now -- and this is crucial -- Heidegger wants to deformalize the sense of phenomenology so as to take into consideration the above mentioned phenomenological concept of phenomenon (as Being, as a transcendental).

(3) What is it that this specific sense of 'phenomenology' will let us see?

Manifestly, says Heidegger, something that proximately and for the most part does not show itself at all--but which is nevertheless connected with that which does show itself (in the phenomenal sense, in the sense of 'empirical appearance') and indeed in such an intimate way as to constitute the ground and the condition for the very possibility of that which shows itself.

Now, that which constitutes the ground and the condition for the possibility of ... any 'entity' or being is, for Heidegger -- the Being of that entity, the Being of beings: most simply, Being.

Heidegger is explicit: "In the phenomenological conception of 'phenomenon', what one has in mind as that which shows itself, is the Being of beings.

Now, given this structure i.e., that Being is what it to be gotten at and that the Being of beings is for the most part something hidden -- the Logos appropriate to this 'phenomenon' has the character of an interpretation.

What is 'to let be seen' is Being--and since this is for the most part hidden, the way of gaining access to this and making it manifest is Hermeneutics.

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In the general question of Being, what was determined to be immediately interrogated was Dasein --

Thus we shall embark upon a phenomenological interpretation of Dasein.

What this means can now, for the first time, be made clear: we are going to attempt to make manifest (to let be seen) the Being of Dasein.

But since Being, as the 'phenomenon' of phenomenology, is for the most part hidden, it will have to be wrested from the phenomenal plains (of which it itself is the ground).

Now, this wresting from the phenomenal plains, this interpreting of what is given in order to let the ground of this phenomenal content be seen is called hermeneutics in the phenomenological sense.

A hermeneutic of Dasein will let be seen the Being of Dasein (in the phenomenological sense).

But this way of characterizing the issue is nothing less than what has, in traditional terms, been characterized as a transcendental investigation:

Being is the transcendence pure and simple and any disclosure of Being is transcendental knowledge -- phenomenological truth is transcendental truth (veritas transcendentalis).

In the most simple terms, Heidegger is going to interpret everyday, phenomenal experience in such a way as to uncover the grounds for the possibility of everyday experience.

What thus gets uncovered are the transcendental structures that accompany and make possible everyday experience.

More specifically, Heidegger will attempt to uncover the basic structures of human beings that make possible the everyday activities of particular human beings -- but this is nothing else than to uncover the Being of Human Being (which is the Care structure) .

And to arrive at a knowledge of this, a 'knowledge' of the Being of Dasein, is to arrive at a transcendental knowledge, a transcendental truth. This what we shall strive for in the Dasein Analytic.