There is actually a connection between Gamoneda and Levinas, visible in certain key words. I'll give the Spanish, the French, and the English in brackets too.

rostro / visage [face]

amor / amour [love, charity]

dulzura / douceur [sweetness]

verdad / vérité [truth]

misericordia, piedad / misérícorde [pity, compassion, forgiveness]

justicia / justice [justice]

... and probably a few more...

I don't know much about Levinas (yet), but I was reading him and thinking I should convert to Judaism. Then, my next thought, was that it would have to be a totally secular Judaism, an affiliation with an intellectual tradition. Sign me up.

It's often seemed to me that the canon of high/late European modernist literature and the canon of capital T "Theory" were co-extensive. Thus an interest in Celan, Char, and Beckett goes perfectly well with an interest in Derrida, Levinas, Blanchot, and Heidegger. Foucault wrote a book on Roussel, after all, and Barthes was an early defender of the nouveau roman. Blanchot himself was a novelist.

This idea is hardly new with me, but I think it has certain implications that haven't been fully spelled out. One is that a certain intellectual proximity between theorists and writers is taken for granted in certain circles. When French theory is applied in English departments, it is often done in a way that doesn't presuppose this proximity. In other words, the "leap" is greater from the theory to the text because there is not that ready-made connection that you find when Derrida writes about Jabès. It's the complaint that French (or European) theory is de-contextualized in the US academy. It would be like taking an essay by Charles Bernstein and "applying" it to some French poet, without taking into account the intellectual milieu of Bernstein, his own intellectual habitus and the way Charles might have been influenced by Creeley or Kerouac or Grenier.

Now when Gamoneda translates Mallarmé (with his daughter who is professor of French), then there is a desire to lay claim to that particular high modern / Blanchot tradition. That is the way Gamoneda is championed, in this kind of language and rhetoric. It is not so much that you need modernist theory to deal with Gamoneda or Valente, but that you want to establish a kind of affiliation, and this takes place through a kind of "high modern" rhetoric that draws on Heidegger and Blanchot for its vocabulary.

Here the theory is not necessarily de-contextualized, because these are indeed European poets, albeit Spanish ones. (The idea that Spain merely aspires to Europeanness!) I'm the guy in the back of the room who wants to raise his hand and say wait a minute, what's going on here? I want to question the naturalness of the move that sees European high modernism as the culmination of everything worthwhile. At the same time, I love this European late modernism myself, so I don't want to question it too loudly either. I guess what I'm saying is I'd rather look at the problematics of affiliation rather than simply produce a high-modernist reading that applies Levinas to Gamoneda, or what have you. Let other people do that.