 The question remains, as it did already in Totality and Infinity: How do responsibility and transcendence thereupon enter into the ongoing flow of time and the totality of being? And how does an investiture of this affective intensity pass into rationality? As in the 1961 work, we find in 1974 that the “third party”—denoting both other people and the reprise of intentionality—similarly “looks at me through the eyes of the other” (TI: 213). Here too the passage to reason, social existence, and objective time occurs because the temporal lapse called “diachrony” is invariably reabsorbed by intentional consciousness. On this point, Levinas accords Husserl his argument that affects are always on the verge of becoming intentional (Hua 10: Appendix 12). The responsibility and fraternity, which are now formulated as the unfathomable other-in-the-same, still leave a trace in social relations. And, faithful to his 1961 project, the trace is not framed as metaphysical. It is found, rather, in our concern for restorative justice, even for modest equity. This concern for justice does not erase the Hobbesian or Machiavellian nature of human drives. In 1974, however, the difficulty of holding together the passive temporality (which Levinas likens to ageing, [OBBE: 54]) with the flowing time of intentional consciousness and social rationality, has become more obvious. Levinas inquires, “Does a face abide in representation and in proximity; is it community and difference?” (OBBE: 154, emph. added). Undecidable, this is a question for us as well: 