 Heidegger, on the basis of his consideration of the facticity of human existence, concludes that it would be a fool’s errand for phenomenological inquiry to proceed on the basis of Husserl’s epoché. After all, the epoché merely allows us to reflect on a priori eidetic structures of consciousness, when what we should be after are structures of our being in the world. Heidegger argues that phenomenological inquiry should begin instead with consideration of these structures of being in the world as they come into view through our own individual involvement in the world. Heidegger’s phenomenology proves to be self-interpretation, as it seeks to clarify the structure of being in the world on the basis of nothing else than our own individual experience of being in the world. Thus, phenomenology unfolds as the explication of the structures of being in the world that, initially at least, we experience more or less vaguely, more or less tacitly, in our own everyday involvements with things and others. In Heidegger’s critical reconsideration of Husserl’s phenomenology, hermeneutics is a possibility of human existence itself and, indeed, a possibility that aims at our explication of ourselves in our very existence.