The world is twofold for man in accordance with his twofold attitude.
He perceives the being that surrounds him, plain things and beings as things; he perceives what happens around him, plain processes and actions as processes, things that consist of qualities and processes that consist of moments, things recorded in terms of spatial coordinates and processes recorded in terms of temporal coordinates, things and processes that are bounded by other things and processes and capable of being measured against and compared with those others -- an ordered world, a detached world. This world is somewhat reliable; it has density and duration; its articulation can be surveyed; one can get it out again and again; one recounts it with one's eyes closed and then checks with one's eyes open. There is stands -- right next to your skin if you think of it that way, or nestled in you soul if you prefer that: it is your object and remains that according to your pleasure -- and remains primally alien both outside and inside you. You perceive it and take it for your "truth"; it permits itself to be taken by you, but it does not give itself to you. It is only about it that you can come to an understanding with others; although it takes a somewhat different form for everybody, it is prepared to be a common object for you; but you cannot encounter others in it. Without it you cannot remain alive; its reliability preserves you; but if you were to die into it, then you would be buried in nothingness.
Or man encounters being and becoming as what confronts him -- always only one being and every thing only as a being. What is there reveals itself to him in the occurrence, and what occurs there happens to him as being. Nothing else is present but this one, but this one cosmically. Measure and comparison have fled. It is up to you how much of the immeasurable becomes reality for you. The encounters do not order themselves to become a world, but each is for you a sign of the world order. They have no association with each other, but every one guarantees your association with the world. The world that appears to you in this way is unreliable, for it appears always new to you, and you cannot take it by its word. It lacks density, for everything in it permeates everything else. It lacks duration, for it comes even when not called and vanishes even when you cling to it. It cannot be surveyed: if you try to make it surveyable, you lose it. It comes -- comes to fetch you -- and if it does not reach you or encounter you it vanishes, but it comes again, transformed. It does not stand outside you, it touches your ground; and if you say "soul of my soul" you have not said too much. But beware of trying to transpose it into your soul -- that way you destroy it. It is your present; you have a present only insofar as you have it; and you can make it into an object for you and experience and use it -- you must do that again and again -- and then you have no present any more. Between you and it there is a reciporcity of giving: you say You to it and give youself to it; it says You to you and gives itself to you. You cannot come to an undertstanding about it with others; you are lonely with it; but it teaches you to encounter others and to stand your ground in such encounters; and through the grace of its advents and the melancholy of it departures it leads you to that You in which the lines of relation, though parallel, intersect. It does not help you to survive; it only helps you to have intimations of eternity.
The It-world hangs together in space and time.
The You-world does not hang together in space and time.
The individual You must become and It when the event of relation has run its course.
The individual It can become a You by entering into the event of relation.
These are the two basic previleges of the It-world. They induce man to consider the It-world as the world in which one has to live and also can live comfortably -- and that even offers us all sorts of stimulations and excitements, activites and knowledge. In this firm and wholesome chronicle the You-moments appear as queer lyric-dramatic episodes. Their spell may be seductive, but they pull us dangerously to extremes, loosening the well-tried structure, leaving behind more doubt than satisfaction, shaking up our security -- altogether uncanny, altogether indispensable. Since one must after all return into "the world," why not stay in it in the first place? Why not call to order that which confronts us and send it home into objectivity? And when one cannot get around saying You, perhaps to one's father, wife, companion -- why not say You and mean It? After all, producing the sound "You" with one's vocal cords does not by any means entail speaking the uncanny basic word. Even whispering an amorous You with one's soul is hardly dangerous as long as in all seriouness one means nothing but experiencing and using.
One cannot live in the pure present: it would consume us if care were not taken that it is overcome quickly and thoroughly. But in the pure past one can live; in fact, only there can a life be arranged. One only has to fill every moment with experiencing and using, and it ceases to burn.
And in all seriousness of truth, listen: without It a human being cannot live. But whoever lives only with that is not human.