 Levinas compared this dual, conscious-preconscious status of sensibility to his idea of a pre-intentional “receptivity of an ‘other’ penetrating into the ‘same’, [in sum, to our intersubjective] life and not [to] ‘thought’” (DEH: 144). As already broached by Husserl, this sensuous “other” will support Levinas’ 1974 arguments for the affective interruptions of the even flow of time-consciousness, and his claim that intersubjective affects overflow the framework of all representational  consciousness.[35]  Sophie Veulemans has fruitfully compared Levinas’ diachrony with Bergson’s approach to the “new” in the midst of duration (Veulemans 2008). Rudolf Bernet, in turn, equates the newness of the phenomenological instant with “the root of all alterity and all difference” in Levinas, which allows Bernet to urge that the intersubjective investiture of the subject “will always [prove] unthinkable in a philosophy of consciousness” (Bernet 2002: 92). Following his argument, phenomenology would not have adequately thought through the sensuous way “in which the other liberates the subject from its captivity within  … immanence” (Bernet 2002: 93).