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We know that Levinas’ work is primarily a praise of exteriority, in particular the exteriority of the Other, and that this exteriority founds a new ethical order masked by separation, refractory to the idea of totalization. However, the movement of separation has as its corollary the metaphysical desire of the Other and the desire for the Infinite, a demand that comes from beyond an order that can be represented by consciousness. To speak of the transcendence of God is to open oneself to the trace of an Absent One who is always-already past. This beyond comes from the face and means as a trace of the transcendence of God who remains radically absent and separated.
