It is not about the terms man or woman, but about the human being and the way of being human. “Seindes” is a way of being: senseless, absurd.
One can see how existentialism does not talk about the lack of meaning of or within an idea, or of the meaning of God, but of the way that things have of being. Things are absurd because they are here without doing anything. They are as they are. They have no history. They are not in time, though they can deteriorate in time, undergoing this passively. The “Sein,” to be meaningful, significant. The “Da-Sein,” gives meaning to the being of things.
In the first place, it is an affirmation of being human. Secondly, it is about giving meaning and value to things; a creation of the Other, using external things to create an internal meaning to things.
We do not have limits. We cannot say where a table ends and where the floor begins, because in truth, it is always about matter composed of atoms; the reciprocation between energy, vibration and rotation. Energy for Einstein was nothing more than a curvature in space, and the thing is a definite thing because humans define the things boundaries. Human’s view things within their necessity and within the human’s plans (even by the limits of their biology). Therefore, the “Da-Sein” the higher being, existence, forms a higher being which rightly is a significant being, a human being, an existence.
Heidegger says that absurd existence is ontic, while meaningful, higher existence leads to ontology. Heidegger continues that human existence is not a definite thing. Even moreso, there are no models of man; i.e. no archetypes of a modern human being. Mainly because one can only say through action they are a human, being; they achieve themselves as human existence. A total freedom to choose a banal or authentic existence.
If Philosophy is an act of existence, then the Philospher is one in life; One amid the torrential vibrational currents of eternity.