Same -- a kingdom also inhabited by the subject -- and so of compromising, not only God and neighbour in their relation to the subject, but also God and neighbour in their relation to each other. Rahner, however, affirms the difference between God and neighbour when he writes that God is not thought of as one object among others but, as "other than the Other," is "always given as the subjectively and objectively all-bearing ground of experience, a ground which is beyond this world" (ibid. 244). Whereas Levinas fears ontological identity, Rahner affirms ontological difference and an analogical understanding of being. It is to the understanding of Being that we must now direct our attention.
Heidegger himself links logos and phonè when he reflects on the concept of the Logos in Being and Time. He writes, "[w]hen fully concrete discoursing (letting something be seen) has the character of speaking [Sprechens] -- vocal proclamation in words. The logos is ϕωνη, and indeed, ϕωνη μετα ϕαντασια' -- an utterance in which something is sighted in each case" ( Heidegger 1962, 56).