 The experience of time characteristic of trauma, and mourning, does not take the place of Husserlian phenomenology’s flowing-yet-always-also-present (strömend-stehend)  time-consciousness,[30]  any more than it replaces the succession and uninterruptedness of clock time. If what-is results from the self-giving of things to the focus of phenomenological attention, and if together they invariably find a place in the formal flow of time-consciousness, then even for Husserl what-is, i.e. being, must temporalize. Husserl had always urged that, insofar as there is appearing, there is being as well (hu-CM: §46; also see Heidegger, he-BT: §7). For Heidegger, being temporalized through Da-sein, which was out-ahead-of-itself or oriented toward its future. Yet if, in both their cases, being unfolds temporally, then for Levinas, our sensibility shows a different temporal character, because the sensibility called the other-in-the-same returns and repeats rather than flows. Like trauma and mourning, responsibility in its new somber tones recurs without definitively halting the flow of time-consciousness. This is why Levinas referred to the cluster of concepts around substitution as adverbial: they pass through being (understood as verbal or processual) and its time, and they modify it. Indeed, when being is understood as the verbal dynamism expressed by “essence”, then responsibility and substitution can only be compared to ad-verbs. Hence the title, autrement, other-wise or ‘otherly’ than being (OBBE: 35).