The relationship of two objects that have been looked at, say the cup on the table, or the table by the window, is determined through their distinct modes of temporalisation, of inhabiting time, preserving their boundaries while departing from and returning to themselves. Or imagine two cups on the table, an old cup and a new one, a beautiful one and an ugly one, or an accidentally beautiful one next to one beautiful by design. Like Stevens'jar in Tennessee, each thing, when seen, organises the world around it, or enacts or even donates the world. And when there are two or more things they reciprocally act on each other so that the complexity of the context they create for themselves becomes so great that we mistake it for a sort of white light, for the place of mere being. But what we see is not made entirely out of things, there are plays of light and shadow, transient effects of texture and reflections, the embodiments of participation in various climates and particularities, degrees of exposure and availability or forbiddenness. In all of these respects the world merges metaphors of mind with abstract and pattered form in a way that brings the visibility of the world close to a philosophy of clothes. Are clothes merely the coverings of bodies or are the bodies themselves the clothes of yet other clothes? Human bodies are both things and non-things, and in this they differ only in degree from everything else in the world that has, or wears, a face.