 The second chapter approaches Heidegger’s discussion of language as the way in which being becomes, the way it temporalizes (he-BT:  §68).[28]  Levinas revisits Heidegger’s argument that the logos gathers up being and makes possible its unveiling (alētheia). He will argue that the lapse of time between lived immediacy and its reflective representation is never fully gathered by the logos. Therefore, the temporal lapse poses a challenge to language understood as Heidegger’s gathering and it falls, much the way that transcendence as interruption did in 1961, outside the realm of being, even though Levinas still considers being a process of totalization, something all-encompassing. This rethinking of the lapse along with transcendence-in-immanence will be Levinas’ ultimate modification of Heidegger’s project. Together, the lapse and this new conception of transcendence do ultimately pass through language as words addressed. I will come back to this. For now, suffice it to say that it is the inhabitation of a self by alterity that forms the sensuous conditions of possibility of speech. Thus it is not being that addresses us through language, it is a quite different alterity.