"For Levinas there is a radical opposition between politics and religion. The former enslaves liberty by encompassing it within the 'Great All'. Religion on the other hand, which for Levinas is the metaphysical relationship with the Other, is based in respect and mutual aid even beyond need, submission and generosity."

“Levinas teaches us that to be entitled with the adjective of human, you must first acknowledge the humanity of the other, and particularize the other within multitude, the one, the specific.”

“He teaches us that we can redeem our humanity by not just caring about our own perspective but by seeing details of the other individual in the mass of humans.”

“In 1923 Levinas went to France to continue his studies, where he had Charles Blondell and Halbwachs as teachers.”

“According to Levinas, we construct our world in our individual minds, and this constructed reality has boundaries or "horizons" as Levinas calls it. But when the Face of the Other intrudes into this boundaried construction, what Levinas terms our "same," the Other inevitably becomes part of our construction. The key phrase is "our construction," because our construction of the Other is not the Other; the Other can never become one with our "same": it continually transcends our poor attempt to know it.”

“When ethics thus moves into the domain of politics and becomes morality, the possibility of violence appears because of the threat of the application of such absolutist forms of thought. Further, although the moral agent must remain free in order to avoid the totalizing domination of the state, morality must still be grounded in the ethical relation of the face-to-face.”

“To be or not to be is not the question where transcendence is concerned. The statement of being's other, of the otherwise than being, claims to state a difference over and beyond that which separates being from nothingness — the very difference of the beyond, the difference of transcendence.”