 Two reversals should be noted, here, relative to 1935. First, against Hegel’s conception of work as the dialectic of spirit transforming nature, Levinas describes labor phenomenologically as effort and  fatigue,[12]  again highlighting his distinction between the embodied, working self and the cognitive ego. The second reversal concerns moods themselves. In Heidegger, anxiety, joy, and boredom were states of mind, with anxiety as the privileged mood by which humans are confronted with themselves, their lack of ground, and with the question of their existence. In his middle period, Levinas will expand the experience of being to moods now including horror. Nighttime being reveals an indeterminate dark presence that is not pure nothing. “The horror of the night, as an experience of the there-is, does not then reveal to us a danger of death, nor even a danger of pain” (EE: 57). Therefore pure being can never be just Heidegger’s lighted clearing. And our existence in the world requires stronger embodiment than an eye and a hand that reaches to grasp objects “ready-to-hand” (Heidegger). Once again, Levinas recurs to bodily states, this time including fatigue, indolence, insomnia, and awakening. In the first three, the aforementioned gap between the embodied self and the intentional I increases. Upon awakening, the embodied ego (soi-moi) reasserts its mastery over things and even its own bodily torpor. But for Levinas being in the world is less a matter of utility and Heidegger’s phenomenon of “falling” into distraction, than one of love of life and sheer enjoyment (he-BT:  179).[13]  This, too, is part of Levinas’ critique of Heidegger, for whom our concern for the world often coexists with instrumentalist relationships with things. In search of variations on being as a call or a revelation, and in privileging the basic subjectivity (or “hypostasis”) capable of raising itself above being (now understood as the neutral “there is”), Levinas is en route to his secular philosophy of alterity and transcendence.