In Society and Space, Eduardo Mendieta reviews Andrew Mitchell's Heidegger Among the Sculptors.
Mitchell argues in the introduction to his book that from Heidegger’s later work we can see how the relationship between Dasein’s spatiality and the being in the world of entities had not been thought through clearly. In Being and Time, Dasein’s spatiality, its facticity, is posterior to being-in-the world in general. Another way of putting it would be to say that Dasein is neutral, or that it is a neutral structure prior to its spatial concretion and dispersal. The way Heidegger puts it is thusly: “Dasein itself has its own “being-in-space,” which in its turn is possible only on the basis of being-in-the-world in general.” (S&Z 56). For Heidegger this means that we can’t derive the spatiality of Dasein from its being bodily, and thus, from its corporeality. Obviously, we can’t derive the ontological from the ontic, though the ontic may be a way to discern the ontological, as SuZ attempts to show. One could say, then, that Dasein is spatial not because it is corporeally embodied, but rather that it is bodily and corporeal because it is spatial, and it is spatial because it is always a being-with, which is a being-in-the world. Here the spatiality of Dasein is ontological, and its ontic dimension becomes secondary. In the later work, however, the spatiality of beings, and entities, and Dasein along with them, will be thought from the embodiments of entities themselves.