1) A sense of “self” (or “me” or “I”) allows for memory (or hindsight) and anticipation (foresight) as such. That is, memory and anticipation are possible only from a self-referential awareness of our present being.
2) This self-referential awareness thus allows for a creative (or re-creative) act of “memory” projecting our “self” toward (or “into”) the past. This self-referential awareness simultaneously also allows for a creative act of projecting our “self” toward (or “into”) the future.
3) These two creative (or re-creative) projections fundamentally orients us in a present understood as that which is gathered between a (remembered) past and an (anticipated) future.
4) This problematic “sense of self” can most basically be understood as the relation between our perceived body and our conception (or mental “image”) of that body.
5) And it is the simultaneous relating of our self (as mental “image” or “conception”) to a) our self (as bodily being) and b) our world (both sensed and conceptualized) that allows for an act of relating or connecting one moment (from the Latin momemtum, meaning movement or change) to the next, thus creating a sense of continuity or connectedness between our sense of self and our sense of world.
6) This ongoing activity of connecting our sense of self to our self and to moments (as movement and change) we name consciousness.
7) Upon being named (or classified), consciousness (as the nominalization of a dynamic situation and complex activity) becomes a possible object of knowledge subject to intelligible inquiry.
8) Now, while this activity seems to occur “in” moments, it in fact does not. It occurs “with” moments (qua movements and change) as it also occurs with world.
9) Finally, in truth, both time and world are essentially expressions of an active consciousness that is relating and connecting to movement and change by way of delimitation, a fundamental mode that ultimately reveals the mortal condition.