  This analysis opens up a path to Heidegger's distinction between the authentic self and its inauthentic counterpart. At root, ‘authentic’ means ‘my own’. So the authentic self is the self that is mine (leading a life that, in a sense to be explained, is owned by me), whereas the inauthentic self is the fallen self, the self lost to the ‘they’. Hence we might call the authentic self the ‘mine-self’, and the inauthentic self the ‘they-self’, the latter term also serving to emphasize the point that fallen-ness is a mode of the self, not of others. Moreover, as a mode of the self, fallen-ness is not an accidental feature of Dasein, but rather part of Dasein's existential constitution. It is a dimension of care, which is the Being of Dasein. So, in the specific sense that fallen-ness (the they-self) is an essential part of our Being, we are ultimately each to blame for our own inauthenticity (Sheehan 2002). Of course, one shouldn't conclude from all this talk of submersion in the ‘they’ that a state of authenticity is to be achieved by re-establishing some version of a self-sufficient individual subject. As Heidegger puts it: “Authentic Being-one's-Self does not rest upon an exceptional condition of the subject, a condition that has been detached from the ‘they’; it is rather an existentiell modification of the ‘they’ ” (Being and Time 27: 168). So authenticity is not about being isolated from others, but rather about finding a different way of relating to others such that one is not lost to the they-self. It is in Division 2 of Being and Time that authenticity, so understood, becomes a central theme.