Considering the notions of space and time laid out before, observations can only be seen as momentary events, without any intrinsic duration in time or extension in space. This is a necessary pretense, as it is by observations, not within them, that time and space are constructed.
In this sense, only that on which the observation focuses can be said to exist, even if only for the specific observer. Everything else is context for that on which the observation focuses, either providing an alternative perspective on the existence in focus, or referencing the memory of some related entity that was observed before in other observations.
A possible alternative perspective would, for example, be the negation of that which is in the focus. In social phenomena, we often encounter such oscillatory states in which complementary views on one entity negate each other, but in a positive way that does not proceed to negate altogether the existence of the entity in question.
The other option for a context is to reference the memory of another observation. As I have mentioned, this can include expectations towards future observations as well, for they, too, have to be based on previous observations in order to project future events. Also, such previous observations were not made by the same observer. Firstly, any observation creates a discrete observer, thus ruling out the concept of unity at this basic level anyways. But secondly, they also do not have to be made by the same constructed unity, such as a person, on a more abstract level. A person is able to bind together different observations via self-reference, thus creating the notion of conciseness in recognizing existence. Memories of previous observations used as contexts can, however, also deal with external reference, e.g. the notion that some other person made a specific observation. This ability to build on the observations made by other points of reference is one of the strengths and efficiencies in society.
Therefore, any observation can be described as focused on some entity, thus attributing to it the possibility of its existence, and placing this entity in the context of alternative, complementary states of existence, and/or in the context of memories of other observations. All of this is just one event, which means it does not have a duration in time or an extension in space. For this, further observations would be necessary, which could be summoned to effectively construct such measurements.
With this, we have reached the same notion we started out with: The notion of distinction. Any observation can fundamentally be seen as just that, a distinction separating something from everything it is not.
The form of the distinction.
Everything on the outside of this distinction may be made more explicit to infinite detail, however, all of these explications will themselves be observations and thus fundamentally claim only this one distinction. In addition, all such distinctions would be decoupled as individual events, thus creating time, but never falling together. Thus, no universal existence could be claimed for them, and it could also not be referenced from any individual observation.