OBBE thanks to the commentaries of S. Strasser, E. Feron, F. Ciaramelli and A. Peperzak. From the point of view of Levinas' stylistic modifications, we can argue that the transcendence of the other and the ethical order it deploys must be protected from language's immediate nominalization of whatever it expresses. The ethical order must be held apart from predication, lest it collapse into ontology and a logic of participation in qualities. The modification in Levinas' phenomenological method, and OBBE's hyperbolic rhetoric, are intended to show that there is more of the ethical order in what is said than can be said! In a sense, the phenomenology in OBBE works better than it did in TI. OBBE offers us a phenomenological description of the contents (and proto-contents) of Levinas' consciousness. This work does not attempt a phenomenological description of social existence as TI had done. Thus, OBBE avoids the questions of grounding and first principles. Levinas still maintains that responsibility precedes reason, fraternity, and war. However, he has given up a deduction of this argument. Furthermore, the question of whether ethical responsibility can be universalized is replaced by the ethical gift which Levinas offers us in his second great work. This gift is his own prophetic witness. And, if we agree with Ciaramelli that prophetism opens a passage between the ethical and the political spheres, it remains for us to determine who or what is the subject of prophetism. I therefore turn to Levinas' depiction of subjectivity and ipseity in OBBE " /> Subjectivity and messianic consciousness - Bergo Bettina | sdvig press