Others argue that Heidegger uses authenticity in both evaluative-normative and purely descriptive senses. In the descriptive use of the term, inauthenticity is simply the default condition of everyday life, in which our self-relations are mediated by others. In this sense, authenticity involves no judgment about which mode of being is superior for Dasein. But sometimes Heidegger’s language turns normative (Carman 2003), and the seemingly neutral inauthentic form of relating transforms into something negative. Inauthentic Dasein is now “not itself”, loses itself (Selbstverlorenheit), and becomes self-alienated. At this point, it is argued that when introducing the normative-evaluative sense, Heidegger presents three modes of life: authentic—average(ness)—inauthentic, where the authentic and inauthentic modes are existential modifications of average everydayness (Blattner 2006: 130; Dreyfus 1991). In this picture, an authentic way of life is owned, an inauthentic disowned, and the middle one—which is how we live much of the time—is simply one that is unowned. Dasein and authenticity emerge in contrast to this background and out of this background, so that the primordially indifferent mode is the condition of possibility for authenticity or inauthenticity. In addition, Carman (2003: 295) argues that Heidegger’s notion of conscience can help us further illustrate his account of authenticity and shows how the “call of conscience” may be interpreted as expressive responsiveness to one’s own particularity.