By prioritizing the ethical encounter with the Other over politics, Levinas appears to relegate political concerns to a secondary status. Not only does politics appear to be less important than the face-to-face, it even appears to be morally compromised. Nevertheless, Levinas insists that politics are necessary for a moral society. This paper attempts to navigate this tension between morality and politics by exploring Levinas’s account of original peace as opposed to competing accounts of original violence in Hobbes and Derrida. This (...) original peace not only serves as a foundation of the political order, but also provides the context in which to understand Levinas’s famous account of the third. The introduction of the third party appears to problematize the self-other account and opens an aporia in the ethical relation. Far from being a necessary evil, politics instead appears as a necessary good to both remain true to the ethical imperative of the face-to-face and solve the problem introduced by the third party. It is by recognizing that the political is already implicated in the face-to-face relation that Levinas seeks to bridge the gap between peace with the Other and peace within a political society. (shrink)