  Here Dasein's beginning (its ‘birth’) is to be interpreted not as a biological event, but as a moment of enculturation, following which the a priori structure underlying intelligibility (thrown projection plus falling/discourse) applies.  Dasein's beginning is thus a moment at which a biological human being has become embedded within a pre-existing world, a culturally determined field of intelligibility into which it is thrown and onto which it projects itself. Such worlds are now to be reinterpreted historically as Dasein's heritage. Echoing the way in which past, present and future were disclosed as intertwined in the analysis of temporality, Dasein's historicality has the effect of bringing the past (its heritage) alive in the present as a set of opportunities for future action. In the original German, Heidegger calls this phenomenon Wiederholung, which Macquarrie and Robinson translate as repetition. Although this is an accurate translation of the German term, there is a way of hearing the word ‘repetition’ that is misleading with regard to Heidegger's usage. The idea here is not that I can do nothing other than repeat the actions of my cultural ancestors, but rather that, in authentic mode, I may appropriate those past actions (own them, make them mine) as a set of general models or heroic templates onto which I may creatively project myself. Thus, retrieving may be a more appropriate translation. This notion of retrieving characterizes the “specific movement in which Dasein is stretched along and stretches itself along”, what Heidegger now calls Dasein's historizing. Historizing is an a priori structure of Dasein's Being as care that constitutes a stretching along between Dasein's birth as the entity that takes-as and death as its end, between enculturation and finitude. “Factical Dasein exists as born; and, as born, it is already dying, in the sense of Being-towards-death… birth and death are ‘connected’ in a manner characteristic of Dasein. As care, Dasein is the ‘between’ ”(Being and Time 73: 426–7).