  In everyday Being-towards-death, the self that figures in the for-the-sake-of-itself structure is not the authentic mine-self, but rather the inauthentic they-self. In effect, the ‘they’ obscures our awareness of the meaning of our own deaths by de-individualizing death. As Heidegger explains: in “Dasein's public way of interpreting, it is said that ‘one dies’, because everyone else and oneself can talk himself into saying that ‘in no case is it I myself’, for this ‘one’ is the ‘nobody’ ” (Being and Time 51: 297). In this way, everyday Dasein flees from the meaning of its own death, in a manner determined by the ‘they’. It is in this evasion in the face of death, interpreted as a further way in which Dasein covers up Being, that everyday Dasein's fallen-ness now manifests itself. To be clear: evasion here does not necessarily mean that I refuse outright to acknowledge that I will someday die. After all, as I might say, ‘everyone dies’. However, the certainty of death achieved by idle talk of this kind is of the wrong sort. One might think of it as established by the conclusion of some sort of inductive inference from observations of many cases of death (the deaths of many others). But “we cannot compute the certainty of death by ascertaining how many cases of death we encounter” (Being and Time 53: 309).