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 for the momentum of life forward, we might not be able to space the elements active in the present so as to assign to them a longer or a shorter history; for we should not attempt to discriminate amongst these elements such as we could still count on in the immediate future, and such as we might safely ignore: so that our conception of the past implies, perhaps, a distinction between the living and the dead. This distinction is itself practical, and looks to the future. In the absolute present all is specious; and to pure intuition the living are as ghostly as the dead, and the dead as present as the living.

In the sense of existence there is accordingly something more than the obvious character of that which is alleged to exist. What is this complement? It cannot be a feature in the datum, since the datum by definition is the whole of what is found. Nor can it be, in my sense at least of the word existence, the intrinsic constitution or specific being of this object, since existence comports external relations, variable, contingent, and not discoverable in a given being when taken alone: for there is nothing that may not lose its existence, or the existence of which might not be conceivably denied. The complement added to the datum when it is alleged to exist seems, then, to be added by me; it is the finding, the occurrence, the assault, the impact of that being here and now; it is the experience of it. But what can experience be, if I take away from it the whole of what is experienced? And what meaning can I give to such words as impact, assault, occurrence, or finding, when I have banished and denied my body, my past, my residual present being, and everything except the datum which I find? The sense of existence evidently belongs to the intoxication, to the Rausch, of existence itself; it is the strain of life within me, prior to all intuition, that in its precipitation and terror, passing as it continually