这类生存状态即此在被海德格尔称为“非本真状态”。
第三章：阐述“荒诞人”的“常人”性，也就是他的非本真生存方式及其具体表现。
The third chapter will explain Das man's character of "the absurdist", i. e. , his Uneigentlichkeit survival manner and his behavior.
她在人生边上勘探生命存在，用非本真状态的生存悲剧与本真状态的生存悲剧揭示生命是一种悲剧性存在。
She explores the existence at the edge of the life , announce the tragedy existence of the life with the copies of real existence tragedy of state and the copies of unreal existence tragedy of state.
具体表现在两个方面，潜在的是科学理性的人性化与非人性化，显在的是“共在”中的非本真与个体的本真。
The concrete manifestation in two aspects, latent is the scientific rational user friendly with the non-user friendly, reveals in is "altogether in" non-candid and individual candidness.
海德格尔虽然提出了“共在”，但他认为“共在”是“非本真”的存在方式，应当听命于更高的“思”的生活。
Heidegger has pointed out the concept of "being-with", but he believes that it was the "non-authentic" form of being, and it should be subject to the higher "thinking" of life.
由于生命此在的个体已经将自己交付于交道性的非本真的关照性在世，所以他必然失去本己性的独立性，只是作为常人沉沦于世界。
Because dasein of individual delivers himself to communicative care - in - world that is untruly, so he loses the eigentlich independence, and is befall- en in the world just as ordinary man.
由于生命此在的个体已经将自己交付于交道性的非本真的关照性在世，所以他必然失去本己性的独立性，只是作为常人沉沦于世界。
Because dasein of individual delivers himself to communicative care - in - world that is untruly, so he loses the eigentlich independence, and is befall- en in the world just as ordinary man.
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