If one does not follow Levinas when he affirms that the things offered to work or to desirein the Hegelian sense: for example, natural objectivity belong to the ego, to the ego's economy (to the same), and do not offer the absolute resistance reserved for the other (Others); if one is tempted to think that this last resistance supposes, in its innermost meaning, the possibility of the resistance of things the existence of the world which is not myself and in which I am, in as original a way as one may wish, for example as origin of the world within the world, although it is not to be confused with this possibility; if one does not follow Levinas when he affirms that the true resistance to the same is not that of things, is not real but rather is intelligible, and if one rebels against the notion of a purely intelligible resistance, then in all these cases one will follow Levinas no further.