 and with it, a politics (Trigano 2002: 173). In short, the original hermeneutic turn that Levinas gives to Husserlian and Heideggerian phenomenologies has left commentators with questions about the relationship between an immanent hermeneutics and one concerned with politics as the sphere of the universal. These questions imply discussions about politics in our time from which Levinas would have refrained in his time, in the wake of the Shoah, when politics seemed less important than questions of the survival and future of Jewish communities. Yet this apparent absence of politics explains why Michel Haar (1991: 530) asked of Levinas whether his ethics could really unfold outside any site, outside any positive reciprocity, and outside all objectivation (cited by Trigano 2002: 175, note 79). Indeed, Trigano criticizes Levinas, urging that the dialectical relationship between singular experience and universal meaning (and institutions) implies that philosophy should have a minimal relationship to politics, 