Perhaps this idea of pointing to itself, through and beyond itself, can be seen as a kind of self-consciousness, as it were, of the terms themselves, a necessary moment of the Concept occurring through all of its manifestations and all of its particulars, which are not merely shifters but the very ground of the shifters themselves. The notion of reflexivity, the reflexive and self-reflexive (as opposed to the self-referential); but not in the sense of self-absorption, for the self is thought of as always in process of producing itself. And, in a sense, the constant intersection of self and language, of identity and difference, any notion of self whatsoever necessitates an alien, external other. The self absorbs an infection from without because it ("I") can only exist in the crossfire of other "I's" with their fixed and unfixed sights on calling attention to themselves, making a mark and remarking themselves as individuals only in the community of speakers, writers, language users. Reflexivity gives the sense of the non-stable, the flex within of a sense of bending, rebounding, of snapping outward and returning as in a reflex action, but also the implicit notion of reversibility (reciprocity?), exchange and changing positions, the necessary transformation of that self that views itself, or that action of viewing itself self-reflexively impels it to change and redirect itself because of this new, reflective information, calling into question its position by pointing out the weakness inherent in any fixed, determined position, leading inevitably to a new stage, or at least a change of position, and the transition from consciousness to self-consciousness. This site, which is really a non-site, is the place of the language, where the values of the variables are emptied and exchanged -- not role reversal, nothing as superficial as that, but the very role of reversal, ineluctable reversal.