For Emmanuel Levinas, to study human nature is to 'liberate human beings from the categories adapted uniquely for things'. This, paradoxically, is to occupy a standpoint where the human 'no longer offers itself to our powers': to go beyond the category-thinking of cultural construction and to put what one consciously supposes -Self, Society, Culture, Nature -into question. The 'liberation' of human nature is an unconscious process that does not have the structure of intentionality but rather the character of inspiration. Examining the possible accommodation of a Levinasian philosophy within anthropology, this article pays particular attention to the human 'density of being' that, for Levinas, accompanies any individual life. It is impossible for Ego to know the Other, Levinas insists -subjectivity is 'secret', identity is 'invisible' -but otherness can nevertheless 'inspire' recognition and respect through its physical proximity. The article argues that a 'cosmopolitan' anthropology devoted to discerning the nature of a universal humanity might practise an artistry sufficient to identify the outline of that invisibility: the silhouette even if not the substance. Here are the traces of otherness that are evident, willy-nilly, when the densities of being of individual human lives impact upon one another in social milieux.To catch sight, in meaning, of a situation that precedes culture, to envision language out of the revelation of the Other (which is at the same time the birth of morality) in the gaze of a human being looking at another human precisely as abstract human disengaged from all culture, in the nakedness of his face, is to return to Platonism in a new way.Emmanuel Levinas, 'Meaning and sense ' (1996c [1964]: 58)I have understood a 'cosmopolitan anthropology' to signify the scientific study of a universal humanity and a universal human individuality, the spanning of a descriptive and analytic arc between the cosmos of the species and the polis of the individual organism or body. The proximate subject of such an anthropology is Anyone: the individual human embodiment that is in possession of species-wide capacities and responsible for then substantiating or effecting those capacities by way of a unique ontogeny (Rapport 2012). Fundamental to such an anthropology is a transcending of 'category-thinking' . As pithily summed up by Ernest Gellner: 'We are all human and should treat each other decently and with respect.