 However, Franck has detected a profound divergence in these new developments. In a highly sophisticated reading of the essays and interviews written or given after Otherwise than Being, he notes that the tension between the two aforementioned conceptions of justice (that of 1961 and that of 1974) has come to look like an epistemological inconsistency. This inconsistency is due to Levinas’ later choice to hold justice and (empirical) social life at a significant distance from each other. Indeed, by progressively aligning justice with transcendence, Levinas runs into an important difficulty after 1974. That is, either justice belongs to responsibility from the outset (1961), whereupon the “third party” refers simply to the tendency of intentional consciousness to reconnect any sensuous gaps in itself, or responsibility and transcendence firstly require justice in order to be pondered and communicated. In other words, for Franck, either justice and responsibility are co-originary, in which case responsibility cannot leave a trace in justice and being, or responsibility itself presupposes justice, a constituted world, and linguistic concepts. In the first case, that of aligning responsibility and justice, the third party would simply denote everyday consciousness (TI). In the second case, justice would in fact gravitate toward illeity, the “He-ness” of the absent God (OBBE and after). Once again, in the first case and in terms of lived time, the third party is indeed largely simultaneous with the other, given our social life and context. As Franck explains, we clearly live in society and any phenomenological description must operate within reflection, which is also the domain called the third party. But in the second case, if we hold the third party close to illeity, then the question why I receive justice “for myself” from others can only be answered quasi-theologically, as “thanks to God”. Yet this second option shifts our attention from justice within social life toward the enigma posed by the fact that I do receive justice from others thanks to some near-miraculous concern of theirs for me. But then, should justice for all refer to our social and legal contexts or rather to an absolute called illeity? Mobilizing extensive arguments, Franck shows that this difficulty comes into a crude light in the late works. And indeed, if the later Levinas chooses to hold these two conceptions together, then justice is both social and in some sense divine, like a godly justice or a theopolitics (Franck 2008: 239). If it is the latter, then Levinas’ hermeneutics of an ethical “otherwise than being” just amounts to an abstraction rooted essentially in theology. 