 Despite these innovations, Levinas’ philosophical project remains largely constant: to rethink the meaning of existence in terms of the ethical transcendence of the other. To that end, he consistently revisited Husserl’s phenomenological method. He reconceived Heidegger’s ontological difference as an irreducible separation between being and the good we enact. He had extensive, often undeclared recourse to the profound, anti-totalizing intuitions of religious life found in Franz Rosenzweig’s new thinking. By reason of his opposition to systems-thought, Levinas never adhered uncritically to any one philosophy. 