 This unification in difference is created only when monotheism results in a law that equalizes those obliged by it. Indeed, as we have seen, Levinas similarly traces what he calls originary “religion” to the face-to-face, following his phenomenological genealogy (TI: 40). Commentators have nevertheless insisted that, unless ethics can correct or amend justice on the basis of a subject’s experience of responsibility, the possibility of universalization stands open to doubt (Wolff 2007: 383–399). And for many commentators, interpersonal responsibility remains the exception not the rule. It may be subject to codification, though that would be the concern of ethical theory, which is not Levinas’ priority (see Morgan 2007: 238).