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aufdrängt]. The standing 'now', the "during" of the evening in which the invitation endures, can manifest to us as such precisely this being held in limbo, being bound to our time. This not being released from our time, from our time which impresses itself upon us from the direction of the standing 'now', is our being held in limbo to time in its standing, and is thus the sought-after structural moment of being bored with .... Not only does time in its standing not release us, it precisely summons us, it sets us in place. When, letting ourselves go along with being there and part of things, we are thus set in place by the standing 'now' that is our own, albeit relinquished and empty self, then we are bored.
§26. The structural unity of the two structural moments of being
bored, grounded in a making-present that brings the time taken to
a stand. Boredom as springing from the self-temporalizing
temporality of Dasein.
This standing 'now' which thus sets us in place (summons us) is what bores us. Yet we said that what bores us in this boredom is the 'I know not what', that which is indeterminate and unfamiliar. Is this standing time indeterminate and unfamiliar? Indeed. For in the realm of the everyday we know time precisely as that which passes, that which flows. Time is virtually the prime example of what passes and does not remain standing. It is the time that flows that is familiar to us. This familiar phenomenon is also always determinate and determinable for us, either by the clock or else through any event at any time: now as this car is driving past, now as I am speaking here. The standing 'now' however, in the above situation, is something unfamiliar, and it is simultaneously indeterminate, indeed indeterminate in an emphatic sense. We do not wish to have it determined at all. In being there alongside and part of things, we all the while pay no attention to the respective nows during the evening. This indeterminate, unfamiliar standing 'now' can weigh upon us in the manner of simultaneously summoning us before it as we slip away, setting us in place, albeit in such a way that its standing becomes more standing, as it were, more constant.
With reference to the first structural moment, being left empty, we saw that it consists in a self-forming emptiness; this self-forming emptiness is what is boring. It must therefore be identical with the indeterminate, unfamiliar standing 'now' we have discovered here. In our leaving ourselves time for the evening, time can take form as this standing 'now', and in its self-forming indeterminacy and self-forming unfamiliarity, i.e., in its self-forming emptiness, it can leave us empty, and in leaving us empty simultaneously hold us in limbo.
Yet we have thereby expressed a decisive insight that we have been seeking all along: an insight into the unity of the two structural moments of being left