Falling and Throwness

From Being and Time:

Idle talk, curiosity and ambiguity characterize the way in which, in an everyday manner, Dasein is its 'there' - the disclosedness of Being-in-the-world. As definite characteristics, these are not present-at-hand in Dasein, but help make up its Being. In these, and in the way they are interconnected in their being, there is revealed a basic kind of Being which belongs to everydayness; we call this the "falling" of Dasein. (p. 219)

Idle talk and ambiguity, having seen everything, develop the suposition that Dasein's disclosedness. which is so available and so prevalent, can guarantee to Dasein that all possibilities of its Being will be secure, genuine and full. Through the self certainty and decidedness of the "they", it gets spread abroad increasingly that there is no need of authentic understanding or the state-of-mind that goes with it. The supposition of the "they" that one is for which everything is 'in the best of order' and all doors are open. Falling Being-in-the-world, which tempts itself, is at the same time tranquillizing.
However, this tranquillity in inauthentic Being does not seduce one into stagnation and inactivity, but drives one into uninhibited 'hustle'. Being-fallen into the 'world' does not now somehow come to rest. (p. 222)

The tempting tranquillization aggravates the falling. Versatile curiosity and restlessly "knowing it all" masquerade as a universal understanding of Dasein. (p. 222)

Falling Being-in-the-world is not only tempting and tranquillizing it is at the same time alienating. (p. 222)

The alienation of falling - at once tempting and tranquillizing - leads by its own movement, to Dasein's getting entangled in itself. (p. 223)

Is this of playing and being played?

Dasein plunges out of itself into itself, into the groundlessness and nullity of inauthentic everydayness. But this plunge remains hidden from Dasein by the way things have been publically interpreted, so much so, indeed, that it gets interpreted as a way of 'ascending' and 'living concretely'. (p. 223)

Is this a description of Dasein subsumed by 'the game'?

Dasein's facticity is such that as long as it is what it is, Dasein remains in the throw, and is sucked into the turbulence of the "they's" inauthenticity. Throwness, in which facticity lets itself be seen phenomenally, belongs to Dasein, for which, in its Being, that very Being is an issue. Dasein exists factically. (p. 223)

Dasein can fall only because Being-in-the-world understandingly with a state-of-mind is an issue for it. On the other hand, authentic existence is not something which floats above the falling everdayness; existentially, it is only a modified way in which such everydayness is seized upon. (p. 224)

Might playfulness as a state-of-mind allow Dasein the freedom to travel the roads between the authentic and inauthentic?

This freedom might be an understanding act of travelling. I am tempted to say is not a resistance to falling and that it may be falling with authenticity. Embracing the authentic and inauthentic, what is Dasein's own, what is shared and what is other. Is there a possibility that in this travel itself a transcendence of what is authentic and inauthentic may occur?

Falling reveals an essential ontological structure of Dasein itself. Far from determining its nocturnal side, it constitutes all Dasein's days in their everydayness. (p. 224)

Authentic learning (I use this phrase with trepidation) seems to require immersion in the everyday with the awareness of that leads to deeper understanding. Playfulness may be able to provide a state-of-mind that allows for a freedom as understanding of moving between (or transcending?) the authentic and inauthentic ways of Being. What else might be required? Can playfulness as a state-of-mind be further explored so it has as its understanding authentic learning as well as freedom? Or could a further state-of-mind, with its own system of understanding, disclosedness and modes of discourse etc, fill this void intertwined with playfulness? If so, would this state-of-mind always be the same or differ under changing circumstances? Or have I just go too far?

And a quote to make me hold my horses:

The being of that disclosedness is constituted by states-of-mind, understanding, and discourse. Its everyday kind of Being is characterized by idle talk, curiosity, and ambiguity. These show us the movement of falling, with temptation, tranquillizing, alienation, and entanglement as its essintial characteristics.
But with this analysis, the whole existential constitution of Dasein has been laid bare inits principal features, and we have obtained the phenomenal ground for a 'comprehensive' Interpretation of Dasein's Being as care. (p. 224)