 On Trigano’s account, it follows that Levinas’ hermeneutics only partly responded to Jews’ post-war need for the universalization of their experience, at a human level encompassing both theory and politics (Trigano 2002: 176). This does not contradict Batnitzky’s reading, which considers Levinas’ œuvre as a whole. But it can certainly be argued that universalization in Levinas’ ethics remains largely formal. On this question turns the important matter of what it means to develop a Jewish philosophy. And it is fair to say that 