In Totality and Infinity, Levinas remarks that "the impossibility of treating life in function of being is manifested compellingly in Bergson, where duration no longer imitates, in its fallenness, an immobile eternity, or in Heidegger, where possibility is no longer referred to ergon as a dunamis.'¹ This and other scattered attestations to Bergson's significance, from The Theory of Intuition in Husserl's Phenomenology to God, Death, and Time, stand in sharp contrast to the critically sustained engagement with Heidegger's thinking and that of others (Husserl, Rosenzweig, Buber) who populate the philosophical constellation from and against which Levinas elevated ethics to first philosophy.