 Otherwise than Being grew up around its core fourth chapter, entitled “Substitution” and first published in 1968 (OBBE:  99–129).[25]  It is a justifiable simplification to say that Levinas’ concept of substitution corresponds to that of responsibility, explored this time as immanent relationality rather than “my” response to the face, understood as exteriority. In this work, Levinas uses the term “intériorité” repeatedly, which the translator renders as “inwardness”, perhaps to avoid introducing spatial binaries (OBBE: 28, 87, 92, 108, 119). The work is not about inner-outer dichotomies, much less cognitive operations, or object-memories of events or things. It has little to do with what we discover phenomenologically through reflection. “Inwardness” denotes a bodily life as if haunted by others, which is also now called “proximity” (OBBE: 81–94). Comparable in this to Husserl’s horizon of apperceptions, inwardness entails a spectrum of affective tones. Perhaps unlike Husserl, these tones require recourse to discursive figures that Levinas now borrows from psychology, poetics, hermeneutics, even theology and dogmatics (e.g., “obsession”, “persecution”, “recurrence”, “too tight in its skin”, “exile”, “maternity”, “love”, and finally “expiation” and  “kenosis”).[26]  While thus concerned with intersubjective affectivity in its immediate passive undergoing, substitution is manifest in action or praxis, a domain in which we experience  immediacy.[27]  By 1974, then, transcendence, understood as the other “outside”, has become transcendence-in-immanence, in a sense closer to Merleau-Ponty’s account of intercorporeity, which similarly urged that philosophies of embodiment should never oppose immanence and transcendence (mp-PP: 308). For Levinas, the concept of the other would still have some reference to the face as expression and exteriority, but it would denote principally the “inwardness” of non-object forming memories, whose affective return or “recurrence” complexifies the linear time-structure of Husserl’s phenomenological consciousness (OBBE: 88).