  It is at this point that an ongoing dispute in Heidegger scholarship comes to the fore. It has been argued (e.g., Dahlstrom 2001, Overgaard 2002) that a number of prominent readings of Heidegger (e.g., Okrent 1988, Dreyfus 1991) place such heavy philosophical emphasis on Dasein as a site of skilled practical activity that they end up simply identifying Dasein's understanding of Being with skilled practical activity. Because of this shared tendency, such readings are often grouped together as advocating a pragmatist interpretation of Heidegger. According to its critics, the inadequacy of the pragmatist interpretation is exposed once it is applied to Heidegger's account of truth. For although the pragmatist interpretation correctly recognizes that, for Heidegger, propositional correspondence is not the most fundamental phenomenon of truth, it takes the fundamental variety to be exhausted by Dasein's sense-making skilled practical activity. But (the critic points out) this is to ignore the fact that even though instrumental truth is more basic than traditional propositional truth, nevertheless it too depends on a prior field of significance (one that determines the correct and incorrect uses of equipment) and thus on the phenomenon of original truth. Put another way, the pragmatist interpretation falls short because it fails to distinguish original truth from instrumental truth. It is worth commenting here that not every so-called pragmatist reading is on a par with respect to this issue. For example, Dreyfus (2008) separates out (what he calls) background coping (Dasein's familiarity with, and knowledge of how to navigate the meaningful structures of, its world) from (what he calls) skilled or absorbed coping (Dasein's skilled practical activity), and argues that, for Heidegger, the former is ontologically more basic than the latter. If original truth is manifested in background coping, and instrumental truth in skilled coping, this disrupts the thought that the two notions of truth are being run together (for discussion, see Overgaard 2002 85–6, note 17).