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It is just there, where he stands clearly against Heidegger, that Levinas profoundly approaches that what makes a human being human. Here he is an ever more radical defender of the irreducibility of subjectivity in the era proclaiming the death of subject. Such subjectivity meets the ethical requirement already in the form of sensual, bodily sensitivity or vulnerability, which, instead making human a servant or intermediator of the domination of appearing, being and history, liberates him from that domination. The paper focuses namely on this bodily-affective subjectivity as the core of the humaneness, which resists phenomenology as well as history of being.