t exclude each other;
approach excludes contact; presence excludes absence; unity excludes
plurality; independence excludes relativity; 'mine' excludes 'yours';
this connexion excludes that connexion--and so on indefinitely;
whereas in the real concrete sensible flux of life experiences
compenetrate each other so that it is not easy to know just what is
excluded and what not. Past and future, for example, conceptually
separated by the cut to which we give the name of present, and defined
as being the opposite sides of that cut, are to some extent, however
brief, co-present with each other throughout experience. The literally
present moment is a purely verbal supposition, not a position; the
only present ever realized concretely being the 'passing moment' in
which the dying rearward of time and its dawning future forever mix
their lights. Say 'now' and it _was_ even while you say it.

It is just intellectualism's attempt to substitute static cuts
for units of experienced duration that makes real motion so
unintelligible. The conception of the first half of the interval
between Achilles and the tortoise excludes that of the last half, and
the mathematical necessity of traversing it separately before the last
half is traversed stands permanently in the way of the last half ever
being traversed. Meanwhile the living Achilles (who, for the purposes
of this discussion, is only the abstract name of one phenomenon of
impetus, just as the tortoise is of another) asks no leave of logic.
The velocity of his acts is an indivisible nature in them like the
expansive tension in a spring compressed. We define it conceptually as
[_s/t_], but the _s_ and _t_ are only artificial cuts made after the
fact, and indeed most artificial when we treat them in both runners
as the same tracts of 'objective' space and time, for the experienced
spaces and times in which the tortoise inwardly lives are probably
as different as his velocity from the same things in Achilles. The
impetus of Achilles is one concrete fact, and carries space, time, and
conquest over the inferior creature's motion indivisibly in it. He
perceives nothing, while running, of the mathematician's homogeneous
time and space, of the infinitely numerous succession of cuts in both,
or of their order. End and beginning come for him in the one onrush,
and all that he actually experiences is that, in the midst of a
certain intense effort of his own, the rival is in point of fact
outst