  In the by-now familiar pattern, Heidegger argues that conscience (Being-guilty) has the structure of care. However, there's now a modification to the picture, presumably driven by a factor mentioned earlier, namely that authentic Dasein is not fallen. Since conscience is a mode of authentic Dasein, fallen-ness cannot be one of the dimensions of conscience. So the three elements of care are now identified as projection, thrownness and discourse. What is discourse? It clearly has something to do with articulation, and it is tempting to make a connection with language, but in truth this aspect of Heidegger's view is somewhat murky. Heidegger says that the “intelligibility of Being-in-the-world… expresses itself as discourse” (Being and Time 34: 204). But this might mean that intelligibility is essentially a linguistic phenomenon; or it might mean that discourse is intelligibility as put into language. There is even room for the view that discourse is not necessarily a linguistic phenomenon at all, but rather any way in which the referential structure of significance is articulated, either by deeds (e.g., by hammering) or by words (see e.g., Dreyfus 1991, 215; Dreyfus translates the German term Rede not as ‘discourse’ but as ‘telling’, and notes the existence of non-linguistic tellings such as telling the time). But however we settle that point of interpretation, there is something untidy about the status of discourse in relation to fallen-ness and authenticity. Elsewhere in Being and Time, the text strongly suggests that discourse has inauthentic modes, for instance when it is manifested as idle talk; and in yet other sections we find the claim that fallen-ness has an authentic manifestation called a moment-of-vision (e.g., Being and Time 68: 401). Regarding the general relations between discourse, fallen-ness and authenticity, then, the conceptual landscape is not entirely clear. Nevertheless, we can say this: when care is realized authentically, I experience discourse as reticence, as a keeping silent (ignoring the chatter of idle talk) so that I may hear the call of conscience; I experience projection onto guilt as a possible way of Being in which I take responsibility for a lack or a not-Being that is located firmly in my own self (where ‘taking responsibility for’ means recognizing that not-Being is one of my essential structures); and I experience thrownness as anxiety, a mode of disposedness that, as we have seen, leaves me estranged from the familiar field of intelligibility determined by the ‘they’ and thereby discloses the possibility of my own not-Being. So, reticence, guilt and anxiety all have the effect of extracting Dasein from the ontological clutches of the ‘they’. That is why the unitary structure of reticence-guilt-anxiety characterizes the Being of authentic Dasein.