Abstract
In this paper I argue that the Levinasian opposition between the violence of the production of identity and self-presence and its undermining in a charitable disburdening of the self for the sake of the monotheistic ethical other, is unable to provide all the resources required for a politically motivated critique of the present. As a critique of Levinas' almost Manichean opposition between identity and difference, I argue, by appealing to the Arendtian model of public space, that Levinas underestimates our capacity to build and open up societal spaces within which a non-violent polytheistic political difference can proliferate. The identity of the built and legislated can constitute a non-violent stage upon which discursive political differences are played out.