Understood as such there is no sense in which there is an objective reality with which Dasein contracts business, but a hodgepodge and interlocking mixture of categories, practices and designations, which totally comprise the world which Dasein, in some sense, is. “With this totality” Heidegger notes, “the world announces itself.” The genius here is that this is precisely how one would need to conceive of a philosophical anthropology wherein the subject object dichotomy fades away. One is not stuck with stodgy realism, because there is no world without Dasein, but indeed, there is no Dasein without a world. There is no world without other Daseins and there are no other Daseins without average ways of encountering the world. There are no average ways of encountering the world without equipment and there is no equipment without other equipment—uses and valences. Instead of there being a reality, then, and individuals running through it, hopelessly seeking to match mental propositions with ‘actual’ events, there are only collections of meanings, of uses, of people and of objects. There is no ways to use an object except for something else, and in this sense, objects don’t exist, uses do. Even when used scientifically as to understand a law, this still carries a telos, and as such, exists as an object for Dasein not as an object in itself.The nice thing about philosophical anthropology is that it's all Greek, back at the first beginning, unlike studying the human mind, or consciousness. Consciousness is an enlightenment term, from the Latin "to know". And, philosophical anthropology is not a psychologism because it's about anthros, not psyche.