 For Levinas, these senses of transcendence are acceptable but not primary. Instead, he aligns transcendence with exteriority, in the sense of what lies outside myself but eludes my comprehensive knowledge: the other person (TI:  49).[16]  The encounter with the other is an encounter with a visible thing, of course. But this other speaks to me, implores or commands me. In responding, I discover my responsibility to them. This is the ground of ethics or indeed our concern with ethics as the good of the other person.