Emmanuel Levinas's *Otherwise Than Being* explores the ethical dimension of subjectivity, emphasizing responsibility toward the other as the fundamental structure of human existence. Levinas challenges traditional metaphysical concepts of being and essence, arguing that the ethical relationship with the other is not derived from the self but from the encounter with alterity. He posits that responsibility is a primary and transcendental condition of subjectivity, rooted in the face of the other, which is not merely a physical entity but a site of ethical confrontation and moral obligation. Levinas critiques the notion of being as a static, self-contained entity, instead emphasizing the dynamic and relational nature of existence. He argues that the ethical imperative arises from the encounter with the other, which is experienced as a confrontation that demands a response. This response is not merely a rational or intellectual act but a profound, embodied engagement with the other's vulnerability and suffering. The face of the other, in particular, is a site of ethical responsibility, as it signifies the other's unique existence and the need for the self to respond with care and concern. Levinas's philosophy also addresses the temporal dimension of responsibility, suggesting that the present is always already shaped by the past and the future. The ethical subject is thus continually engaged in a process of becoming, responding to the demands of the other in a way that transcends mere self-interest. This ethical responsibility is not a passive state but an active, embodied engagement that involves the subject in a continuous process of relating to the other. In *Otherwise Than Being*, Levinas proposes that the ethical relationship with the other is not a product of rationality or abstract thought but is instead a fundamental aspect of human existence. He argues that the encounter with the other is the most profound and immediate experience of being, one that demands a response rooted in sensitivity, vulnerability, and a commitment to the other's well-being. This ethical responsibility is thus a fundamental aspect of human subjectivity, shaping the way we relate to the world and to one another.Emmanuel Levinas's *Otherwise Than Being* explores the ethical dimension of subjectivity, emphasizing responsibility toward the other as the fundamental structure of human existence. Levinas challenges traditional metaphysical concepts of being and essence, arguing that the ethical relationship with the other is not derived from the self but from the encounter with alterity. He posits that responsibility is a primary and transcendental condition of subjectivity, rooted in the face of the other, which is not merely a physical entity but a site of ethical confrontation and moral obligation. Levinas critiques the notion of being as a static, self-contained entity, instead emphasizing the dynamic and relational nature of existence. He argues that the ethical imperative arises from the encounter with the other, which is experienced as a confrontation that demands a response. This response is not merely a rational or intellectual act but a profound, embodied engagement with the other's vulnerability and suffering. The face of the other, in particular, is a site of ethical responsibility, as it signifies the other's unique existence and the need for the self to respond with care and concern. Levinas's philosophy also addresses the temporal dimension of responsibility, suggesting that the present is always already shaped by the past and the future. The ethical subject is thus continually engaged in a process of becoming, responding to the demands of the other in a way that transcends mere self-interest. This ethical responsibility is not a passive state but an active, embodied engagement that involves the subject in a continuous process of relating to the other. In *Otherwise Than Being*, Levinas proposes that the ethical relationship with the other is not a product of rationality or abstract thought but is instead a fundamental aspect of human existence. He argues that the encounter with the other is the most profound and immediate experience of being, one that demands a response rooted in sensitivity, vulnerability, and a commitment to the other's well-being. This ethical responsibility is thus a fundamental aspect of human subjectivity, shaping the way we relate to the world and to one another.