 It is as summons and injunction that expression precipitates transcendence. If I am self-sufficient in my everyday activities and perception, then this is because I am a being that inhabits overlapping worlds in which my sway is largely decisive for me. The passive resistance of the face alters this sway through an affective mood not unlike one Levinas had explored in 1935: shame. In shame, we experience our freedom as unjustifiable. In thus being as if lifted out of its concerns, the “I” offers an account to the other, who is thereby treated as if higher than that “I” when considered in its personal sovereignty. For that reason as well, the “I”, singled out and addressed by the other, is chosen or as if “elected” to respond (TI: 245–246, 279). It “transascends” (35, 41) or rises to the other, answering “here I am” (EI: 106). Levinas argues that this instant of “election” belongs to a temporal order different from that of everyday existence: the moment of enactment of a “good beyond Being” (TI: 80, 102–104, 292–293).