 In sum, Levinas’ early essay is structured around his reconceptualization of fundamental existential categories. If Husserl’s transcendental ego returns as the “I” of intentions in Levinas, it remains that the embodied self has great importance as the locus or situation from which egoic transcendence arises (i.e., we wake up as if out of our sleeping body, our soi). If the self and “I” duality is where the weight of being shows itself most clearly, most affectively, then the precedence Heidegger accorded to the world and to being qua call are decisively displaced. As indicated earlier, the latter’s focus on being, as the event of disclosure and withdrawal, is interpreted by Levinas in a pre-Heideggerian fashion, as the constant presence which Heidegger had characterized skeptically as metaphysical. Levinas approaches that presence through modalizations provided by sensations and affects that were unexplored by either Heidegger or Husserl.