To be infinitely—infinition—means to exist without limits, and thus in the form of an origin, a commencement, that is, again, as an existent. The absolute indetermination of the there is, an existing without existants, is an incessant negation, to an infinite degree, consequently an infinite limitation. Against the anarchy of the there is the existent is produced, a subject of what can happen, an origin and commencement, a power. Unless the origin had its identity of itself infinition would not be possible. But infinition is produced by the existent that is not trammeled in being, that can, while remaining bound to being, take its distances with regard to being: infinition is produced by the existent that exists in truth. Distance with regard to being, by which the existent exists in truth (or ad infinitum), is produced as time and as consciousness, or again, as anticipation of the possible. Across this distance of time the definitive is not definitive; being, while being, is not yet, remains in suspense, and can at each instant commence. The structure of consciousness or of temporality—of distance and truth—results from an elementary gesture of the being that refuses totalization. This refusal is produced as a relation with the non-encompassable, as the welcoming of alterity—concretely, as presentation of the face. The face arrests totalization.