 Heidegger maintains that such self-interpretation of existence is fraught with difficulties. One reason, he believes, is that structures of being in the world are made inconspicuous by the very involvement in the world that they enable. He famously makes this case in the course of his phenomenological considerations of the way we find human existence “initially and for the most part,” namely, in the undifferentiated “averageness” of everyday existence (Heidegger, Being and Time, 43; § 20). In this averageness of everyday existence, Heidegger argues, the structure of the world is given through the purposes we have, the referential relations that comprise the situations in which we attempt to realize these ends, and the things we employ in the service of these ends. In the averageness of everyday existence, our access to this structure is granted not through reflection on it but, instead, through our ordinary affairs, as we cognize the structure indirectly through the things (Zeuge, useful things or tools) that we employ to carry out our projects (Heidegger, Being and Time, §§ 14–18; see also Heidegger, Ontology, § 20). Yet, as he argues, in this form of cognizance, “circumspection” (Umsicht), the structure of the world itself recedes from view precisely by our absorption in those projects (Heidegger, Being and Time, 69).