 Building on the exploration of proximity begun in chapter three, chapters four and five evince a tone more somber than any found hitherto in Levinas’ œuvre. This is in keeping with the dedication of the book, written in Hebrew and in French, which announces that it will be a work of mourning. While Derrida characterized Totality and Infinity as a phenomenology of hospitality (Derrida 1997 [1999: 21]), Otherwise than Being commemorates the “victims of the … hatred of the other man”. It develops the parallel between semiotic “substitution” of a word for a thing (or the signifying function of all language) and the spontaneous substitution of myself for an other (implied by a spectrum of acts of self-sacrifice), which Levinas calls the one-for-the-other (OBBE: 45–50, 70–74, 119–129). Whereas Heidegger had explored the hermeneutics of Da-sein, for whom communication unfolds thanks to our (as Da-sein) taking or equivalently offering “this [thing or word] as that [thing]” (he-BT: §31), Levinas will arguably set Heidegger’s “as” into his  “for”:[29]  Heidegger’s “this as that” becomes Levinas’ “one for the other” of substitution. While responsibility expressed the unfolding of the intersubjective affects that Levinas compared to Plato’s “Good beyond Being” in 1961 (TI: 292–293, 304–307), the good of substitution is more ambiguous, occurring “on the brink of tears and laughter” (OBBE: 18), yet also “glorious” (OBBE: 94, 140–144).