and pass beyond that first truth and in the second place I now assert as the second truth that it has been, that it is superseded. But, thirdly, what has been is not; I then supersede, cancel, its having been, the fact of its being annulled, the second truth, negate thereby the negation of the Now and return in so doing to the first position: that Now is. The Now and pointing out the Now are thus so constituted that neither the one nor the other is an immediate simple fact, but a process with diverse moments in it. A This is set up; it is, however, rather an other that is set up; the This is superseded: and this otherness, this cancelling of the former, is itself again annulled, and so turned back to the first. But this first, reflected thus into itself, is not exactly the same as it was to begin with, namely something immediate: rather it is a something reflected-into-self, a simple entity which remains in its otherness, what it is: a Now which is any number of Nows. And that is the genuinely true Now; the Now is simple day-time which has many Nows within it—hours. A Now of that sort, again—an hour—is similarly many minutes; and this Now—a minute—in the same way many Nows and so on. Showing, indicating, pointing out [the Now] is thus itself the very process which expresses what the Now in truth really is: namely a result, or a plurality of Nows all taken together. And the pointing out is the way of getting to know, of experiencing, that Now is a universal.
The Here pointed out, which I keep hold of, is likewise a this Here which, in fact, is not this Here, but a Before and Behind, an Above and Below, a Right and Left. The Above is itself likewise this manifold otherness—above, below, etc. The Here, which
