This paper aims to clarify the ways new material feminist Karen Barad’s work is grounded in questions of ethics and justice. The ethical and socio-political implications in Barad’s agential realism rely on two French thinkers, Emmanuel Levinas and Jacques Derrida. With insights from quantum physics, Barad brings a materialist sense to Levinas’ ethics of an embodied sensibility and Derrida’s notion of justice-to-come. Barad develops her own posthumanist ethics by adopting Levinas’ humanist ethics, and extends Derrida’s notion of différance into physical dimensions. Barad maintains that because body itself is always-already both exposed to and entangled with others, we are always-already responsible to those others, which means we can never escape responsibility. For Barad, self-touching is an encounter with the infinite alterity of the self, and in self-touching the self is brought into contact with all others within. These others include those who are other-than-human, and not contemporaneous with the self. Barad locates the possibility of justice-to-come in this extended responsibility to entangled others. She believes that justice is possible only when we are response-able to those who are already gone and those not yet born. In exploring and substantiating Barad’s suggestion that response-ability entails both inheriting and remembering, this paper explores how Stengers and Despret, read here as daughters of Virginia Woolf, inherit Woolf’s trouble in Three Guineas. Just as Woolf inherited the troubles of her mothers and grandmothers, a baton is passed and trouble relayed between Woolf’s Three Guineas and Stengers and Despret’s Women Who Make a Fuss.