This extends to Levinas and Rosenzweig, as well as their (and inevitably our) others. For, as Cohen himselfrepeats, the task that lies before us in the wake ofboth Levinas and Rosenzweig concerns not textual/conceptual territory, but the concrete, infmite work of ethics. While Cohen's interests are clearly in defending Levinas's thought, one would do well to pause and consider Levinas's others from a position more dignified than the excluded enemy. Derrida, while given more careful consideration than the feminist critics, is clearly considered 'the enemy' in Cohen's concluding chapter. Feminist critics of Levinas, many of whom have deep sympathies with his work, are dismissed by Cohen as having an 'agenda' (cf., p. But Cohen's treatment of these others is anything but ethical. One such question is, in light of the elevation of the Other for both Levinas and Rosenzweig, how do we read their 'others'? Levinas's others include Derrida and feminism. There are also questions for which Cohen's text does not prepare us. 16, No.1 of 'ethical hermeneutics,' and his careful, respectful, and impassioned readings of Levinas and Rosenzweig can certainly serve as our models. In lieu of an abstract, here is a brief excerpt of the content:ġ60 SHOFAR Fall 1997 Vol.