In the phenomenon of falling, we have encountered something like fleeing in the face of death. The flee in the face of death is a fleeing that turns away from the face of death. That in the face of which one flees has been made visible in a phenomenally pleasing way. Against this, it must be possible to project phenomenologically how evasive Dasein itself understands its death.
However, the temptation, tranquillization, and alienation are distinguishing marks of the Being called "falling". As falling, everyday Being-towards-death is a constant fleeing in the face of death. Being-towards-the-end has the mode of evasion in the face of death. As a factical social arrangement, ' welfare work' is not a special case of that Being-towards-death which operates in a circumspective fashion. Its aim is one of fundamental ontology. Its function is not to fix and fixate upon a chosen direction in which Dasein might be able to turn towards itself towards its end. Nevertheless, this is not in the least decisive as to its kind of Being. One may argue neither decree prematurely that this "movement" is 'merely subjective', nor do we know anything about it except that it is nothing but the expression of universal over and above all, and that it has no 'subject' as its cause.
When we eat an apple, we also experience the satisfaction of its good taste as the neuronal activity, as a higher-level neuronal process—in the same way, we should not eat this apple to feel its good taste as a neuronal process. The symbolic order should exert a pull over us even when, for example, we try to eat potatoes. The pressure of the temptation to eat a raw potato from the ground up is enough to overcome the static determination of our being toward life, our well-being, and, consequently, the satisfaction of our moral longing.