  The second route to an understanding of Dasein, and thus of what is special about human beings as such, emphasizes the link with the taking-as structure highlighted earlier. Sheehan (2001) develops just such a line of exegesis by combining two insights. The first is that the ‘Da’ of Da-sein may be profitably translated not as ‘there’ but as ‘open’. This openness is in turn to be understood as ‘the possibility of taking-as’ and thus as a preintellectual openness to Being that is necessary for us to encounter beings as beings in particular ways (e.g., practically, theoretically, aesthetically). Whether or not the standard translation of ‘Da’ as ‘there’ is incapable of doing justice to this idea is moot—one might express the same view by saying that to be Dasein is to be there, in the midst of entities making sense a certain way. Nevertheless, the term ‘openness’ does seem to provide a nicely graphic expression of the phenomenon in question. Sheehan's second insight, driven by a comment of Heidegger's in the Zollikon seminars to the effect that the verbal emphasis in ‘Da-sein’ is to be placed on the second syllable, is that the ‘sein’ of ‘Da-sein’ should be heard as ‘having-to-be’, in contrast with ‘occasionally or contingently is’. These dual insights lead to a characterization of Dasein as the having-to-be-open. In other words, Dasein (and so human beings as such) cannot but be open: it is a necessary characteristic of human beings (an a priori structure of our existential constitution, not an exercise of our wills) that we operate with the sense-making capacity to take-other-beings-as.