Stressing the importance of the distinction between the excess of evil and the otherness (altérité) of evil, the A. shows, in her reading of the book of Job, the danger of confusing both, a confusion that would lead to idolatry. Recalling the philosophical principle of otherness, she defines affection as its phenomenological revealer. She shows that Satan never constitutes an real interlocuteur for Job. She refutes the idea of an unkind God, in whom evil would have access to otherness. She proposes a global interpretation of Job's suffering: a suffering from attachment, affected by divine transcendence.