 Unlike Heidegger, who explained the subject in terms of Da-sein—itself an ongoing transcendence toward the world in which Da-sein “comes toward itself futurally” (he-BT:  §69)[20]  in facing the possibility of its mortality—Levinas situates his very concrete transcendence in the interruption of the first two temporal levels. Indeed, whereas Heidegger gradually translated his conception of the silent call of being (to Da-sein) into the notion of the event (Ereignis) in the 1930s, Levinas makes his interruption an intersubjective affair or rather the basis of ethical intersubjectivity. For him, the encounter with the other is not an ontological event in Heidegger’s sense. Neither is it like an occurrence that breaks up the historical status quo, modifying the course of history into a ‘before’ and ‘after’, in function of its magnitude. Nevertheless, Levinas does argue that the encounter with alterity may leave a trace in historical  time.[21]  Now, because the interruption brings to light a basic personal responsibility for an other, a host of responses are possible post facto, from welcoming that other with hospitality to attempting to get him out of our way. Be that as it may, a trace of the interruption persists in the subject, like a grain of sand in an oyster or a preconscious motivation to bear witness to the other’s suffering. Jill Stauffer has recovered some of these ‘traces’ in her research on the testimonies of those deprived of human rights (2015: 40–43, 56–58, 61–64, 91 inter alia).