 Both Rose (1992) and Derrida have pointed toward the difficulty of introducing ethics into questions of justice and politics in this way (Derrida 1964 [1978: 121, 133–136]). Part of the difficulty here lies in the tension between universalization understood as the ethical cultivation of humanity, versus universalization understood as providing an ethical inflection to politics broadly conceived. For Levinas, the passage of responsibility into politics is invariably fragile, because ethical language is frequently absorbed or imitated by political rhetoric. Yet, in 1961, the question of how responsibility and election experienced in the family passes—without tribalism—into a vaster history and public space remains under-thematized; notably, as it concerns demands for social justice and equality. Levinas partly responds, urging that the notion of fraternity is not firstly biological or genetic, but intersubjective; it flows out of face-to-face encounters—and what he calls the human kinship forged by “monotheism” (TI: 214), by which he means the ethical core or essence of Judaism. He argues, 