 Reconceived as need, pleasure, and nausea, our attempts at transcendence open access to an experience of time different from both Aristotle’s “measure of motion”, and the fullness of awaiting (the anticipated moment or khairos that Heidegger developed in his early work). Pleasure and pain are intensities: “something like abysses, ever deeper, into which our existence … hurls itself” (OE: §4). The priority of present-time, concentrated into an extended now-moment is opened up through sensibility and affectivity. In pleasure as in pain, we need—not out of lack—but in desire or in hope. “Pleasure is … nothing less than a concentration in the instant” (OE: §4). Over Heidegger’s ongoing openness to possibility (he-BT: §31), the present of embodiment here receives existential priority. Levinas’ emphasis on the present is a theme he never  abandons.[7]  Moreover, though he adapts it from Husserl’s phenomenology of “psychic reality”, he will also enrich  it.[8] 