 In the fourteen years separating Existence and Existents and Time and the Other from Totality and Infinity, we see both continuities and differences. If Heidegger had begun what he conceived to be a hermeneutic deformalization of Husserl’s phenomenological consciousness, seeking what “lies hidden” beneath phenomena (he-BT: §7c), then Levinas extended this deformalizing gesture already in 1947, arguing that light itself is incipient meaning, suspending the opposition between the a priori and the a posteriori. By 1961, it is the experience of the face-to-face encounter that destabilizes the a priori-a posteriori dichotomy by urging that, in the face-to-face, the third party (humanity) looks at me through the eyes of the other. This is because the non-spatial “proximity” that is the interruption of our flowing time-consciousness takes place with an unnoticed spontaneity like that of the blinking of an eye, yet nevertheless leaves a trace. Consciousness always takes up after these instants of interruption and reconnects itself as a homogeneous flow. Thus the good beyond being is not radically separated from existence in 1961. Consequently and to repeat, this affair is a human one. Any philosophical translation of concrete embodied life must therefore approach the human subject as it emerges through its relations with others, even though the intersubjective situation entails both my particularization through election and a loss of egoic mastery. This is in line with many of Merleau-Ponty’s analyses, some of them inspired by Husserl, although Merleau-Ponty argues against transcendental subjectivity, urging that the classic phenomenological “I” constituting its world alone will drift toward an unwanted absoluteness. It could thus never be alone and must be approached existentially (mp-PP: 365).