 So far as infinity has a positive sense, then, it has that sense as our unquenchable desire for sociality. Thus, before we interpret it as “God” or reify it as a summum ens, the idea of infinity is rooted in an everyday encounter whose implications are clearest at the sensuous-affective level, and even somewhat resemble Husserl’s explorations of spontaneous empathy (Einfühlung as radicalized in the 1930s notes on intersubjectivity [Husserliana, vols. 13–15 (Husserl 1973a,b,c)]). Rather than Husserl, however, Levinas refers to the French phenomenologist Maurice Merleau-Ponty’s conception of lived intersubjective flesh, urging that this corporeal intertwinement is part of our “fundamental  historicity”,[22]  that is, part of the sedimented experiences that contribute to our grasp of new situations. Rich with the accumulation of past experiences, intersubjective sensibility proves to be the locus of relationality and transcendence in 1961.