my stand on one immediate relation: the Now day.
Since, then, this certainty will cease to exist if we direct its attention to a Now that is night or an I to whom it is night, let us go to it and try to point to the Now that is asserted. We must let ourselves point it out, for the truth of this immediate relation is the truth of this ego which restricts itself to a Now or a Here. Were we to examine this truth afterwards, or stand at a distance from it, it would have no meaning at all; for that would do away with the immediacy, which is of its essence. We have therefore to enter the same point of time or of space, indicate them, show them to ourselves, i.e. turn ourselves into the very same I, the very same This, which is the subject knowing with certainty. Let us, then, see how that immediate is constituted, which is shown to us.
The Now is pointed out; this Now. "Now"; it has already ceased to be when it is pointed out. The Now that is, is other than the one indicated, and we see that the Now is just this—to be no longer the very time when it is. The Now as it is shown to us is one that has been, and that is its truth; it does not have the truth of being, of something that is. No doubt this is true, that it has been; but what has been is in point of fact not genuinely real, it is not, and the point in question concerned what is, concerned being.
In thus pointing out the Now we see then merely a process which takes the following course: First I point out the Now, and it is asserted to be the truth. I point it out, however, as something that has been, or as something cancelled and done away with. I thus annul
