 Commentators have taken various positions on Levinas’ politics. Howard Caygill’s Levinas and the Political was the first systematic, critical study thereof. Caygill emphasized inconsistencies in Levinas’ texts on politics and Israel, and pointed to his “problematic fusion of rabbinics and Hegelianism” (2002: 79–93). Morgan and Salanskis have recently argued that politics can stand within both history and a certain idealism, at least insofar as one understanding of “Israel” acknowledges Jewish particularity as carrying the possibility of universalization, thanks to the Biblical prophets’ call for justice (Morgan 2016: 250ff; Salanskis 2006; see also Salanskis 2016). It bears noting that by 1984 Levinas will be more generous toward European liberal States, and more willing to trace the genealogy of liberalism back to a Biblical conception of responsibility. In “Peace and Proximity” (1984), he ventured, 