The article examines the critique of Being and Time formulated by Levinas in Totality and Infinite, a critique centered on Heidegger's omission of two fundamental forms of being in the world: enjoyment and inhabiting. This omission is symptomatic: as a critique of modernity, Being and Time internalizes and ontologizes the prevalence of the equipmentality that characterizes our era far more than scientific objectivism does. Thus, a certain type of pragmatism would constitute the keystone of Being and Time as a whole: the acknowledgment by Heidegger of this "contamination" would explain, at least partially, his transition to the "history of being".