 Levinas took up the question of meaning and temporality in a way somewhat different from both Rosenzweig and Heidegger. In 1961, as we have seen, his phenomenology of hospitality proceeded on the present-time of love of life and the encounter called the face-to-face. However, the place where he explicitly uses the term “phenomenology” therein concerns precisely a secularized messianic future. This is the chapter entitled “Phenomenology of Eros”, which deploys “a phenomenological model for the ultimate term of our desire”, as Fagenblat puts it (2010: 93). The argument would be this: before eros is sublimated in civil society, eros and (sometimes) the family bring to light our concern with others in their particularity and difference, independently of their biological or social roles. We can take the family as a “model” here, in the Frankfurt School’s sense of 