“someone who would cultivate the French language”

“someone whom the French language would cultivate.”

“I am monolingual. My monolingualism dwells, and I call it my dwelling”

If … there is no such thing as the language, if there is no such thing as absolute monolingualism, one still has to define what a mother tongue is in its active division, and what is transplanted between this language and the one called foreign. What is transplanted and lost there, belonging neither to the one nor the other: the incommunicable.

Is it “birth as it relates to soil, birth as it relates to blood, and birth as it relates to language, which means something entirely other? And about the relationships between birth, language, culture, nationality, and citizenship?”

the master is nothing -he does not have exclusive possession of anything

Moreover, the name "interdict" still appears too risky. It remains facile and ambiguous to the extent that this limit was never set down, enacted either as an act of law–an official decree, a sentence–or like a physical, natural, or organic barrier.

Anne qui se mélange au drap pale et délaisse Des cheveux endormis sur ses yeux mal ouverts Mire ses bras lointains tournés avec mollesse Sur la peau sans couleur du ventre découvert.

First of all, the interdict. A particular interdict against Arabic or Berber languages was, as I recall, in effect, and let us provisionally retain this word "interdict.“

something which happens to you "at school"

Je suis belle, ô mortels! comme un rêve de pierre,Et mon sein, où chacun s'est meurtri tour à tour,Est fait pour inspirer au poète un amourEternel et muet ainsi que la matière.

To achieve that, colonial power does not need, in its heart of hearts, to organize any spectacular initiatives: religious missions, philanthropic or humanitarian good works, conquest of markets, military expeditions, or genocides.

French was a language supposed to be maternal, but one whose source, norms, rules, and law were situated elsewhereElsewhere, that means in the Metropole. In the Capital-City-Mother-Fatherlandnear but far away, not alien, for that would be too simple, but strange, fantastic, and phantomlike A place of fantasyAs a model of good speech and good writing, it represented the language of the master.

we could draw the coast of Brittany and the Gironde estuary with our eyes closed. And we had to be familiar with them in depth, in bulk, and in detail; indeed, we used to recite by rote the names of (44) the major towns of all the French departments, the smallest tributaries of the Seine, the Rhône, the Loire, or the Garonne, their sources and their mouths.

fostering a more acute partition: the one that separates French literature–its history, its works, its models, its cult of the dead, its modes of transmission and celebration, its "posh districts," its names of authors and editors–from the culture "proper" to "French Algerians."

  Il parle italien avec un accent russe.    Il dit : " Chère, il serait précieux que je fusse    " Riche, et seul, tout demain et tout après-demain.    " Mais riche à paver d'or monnayé le chemin

As if I were its last heir, the last defender and illustrator of the French language …. who will not hesitate to show clearly that this last will, in its imperative and categorical purity, does not coincide with anything that is given (the lexicon, grammar, stylistic or poetic decorum)– who would not hesitate therefore to violate all these instructions, to burn everything in order to surrender himself to language, to this language.

A la nue accablante tu Basse de basalte et de laves A même les échos esclaves Par une trompe sans vertu

"more French than the French," more "purely French" than was demanded by the purity of purists even while I am from the very beginning attacking purity and purification in general, and of course the "ultras" of Algeria

In the middle of the war, we witnessed the constitution of a sort of literary capital of France in exile at Algiers: a cultural effervescence, the presence of "famous" writers, the proliferation of journals and editorial initiatives. This also bestows a more theatrical visibility upon Algerian literature of–as they call it–French expression

But being already strangers to the roots of French culture, even if that was their only acquired culture, their only educational instruction, and, especially, their only language, being strangers, still more radically, for the most part, to Arab or Berber cultures, the greater majority of these young "indigenous Jews" remained, in addition, strangers to Jewish culture

Since the end of the last century, with the granting of French citizenship, assimilation, as we say, and acculturation the feverish bid for a "Frenchifying" which was also an embourgeoisification – were so frantic and so careless that the inspiration of Jewish culture seemed to succumb to an asphyxia: a state of apparent death, a ceasing of respiration, a fainting fit, a cessation of the pulse.

The break with tradition, uprooting, the inaccessibility of histories, amnesia, indecipherability, and so on: all of these unleash the genealogical drive, the desire of the idiom, the compulsive impulse to anamnesis, and the destructive love of the interdict. What I was calling just a while ago the tattooing of all colors on the body when they are allowed to be seen.

Besser zu schlafen, wie so ohne Genossen zu sein,So zu harren, und was zu tun indes und zu sagen,Weiß ich nicht, und wozu Dichter in dürftiger Zeit.Aber sie sind, sagst du, wie des Weingotts heilige Priester,Welche von Lande zu Land zogen in heiliger Nacht.

a surfeit, or even excrescence of memory, to commit oneself, at the limit of the two other possibilities, to traces-traces of writing, language, experience-which carry anamnesis beyond the mere reconstruction of a given heritage, beyond an available past.

Denn das Schöne ist nichtsals des Schrecklichen Anfang, den wir noch grade ertragen,und wir bewundern es so, weil es gelassen verschmäht,uns zu zerstören. Ein jeder Engel ist schrecklich.

Languages without an itinerary and, above all, without any superhighway of goodness knows what information. As if there were only arrivals [arrivées], and therefore only events without arrival.

a desire to invent a first language that would be, rather, a prior-to-the-first language destined to translate that memory.

Hospodine, pomiluj ny! / Jezukriste, pomiluj ny!Ty, spase všeho mira, / spasiž ny i uslyšiž,Hospodine, hlasy našě! / Daj nám všěm, Hospodine,žizn a mír v zemi! / Krleš! Krleš! Krleš!

the two may sometimes show so many unsettling resemblances maintained in secret or held in reserve. "Unsettling," for this ambiguity will never be removed: in the eschatological or messianic horizon that this promise cannot deny–or that it can merely deny–the prior-to-the-first language can always run the risk of becoming or wanting to be another language of the master

Es schlug mein Herz, geschwind zu Pferde! Es war getan fast eh gedacht; Der Abend wiegte schon die Erde, Und an den Bergen hing die Nacht:1827). Deutsche

In spite of appearances, this exceptional situation is, at the same time, certainly exemplary of a universal structure; it represents or reflects a type of originary "alienation" that institutes every language as a language of the other: the impossible property of a language.

Phebo al primo amor non e bugiardo,o per novo piacer non si ripente,gia mai non gli esce il bel lauro di mente,a la cui ombra oi i distruggo et ardo.

there is no given language, or rather there is some language, a gift of language (es gibt die Sprache), but there is not a language. Not a given one. It does not exist.

Amor, amor, las nubes a la torre del cielo subieron como triunfantes lavanderas, y todo ardió en azul, todo fue estrella: el mar, la nave, el día se desterraron juntos.

opening up of speech by something that resembles messianism, soteriology, or eschatology.

This monolingualism of the other certainly has the threatening face and features of colonial hegemony.

Baladas de uma outra terra, aliadas Às saudades das fadas, amadas por gnomos idos, Retinem lívidas ainda aos ouvidos Dos luares das altas noites aladas...

It can also be translated into the idiom of Celan

as if I were trying to translate a speech I did not yet know into my "monolanguage,"

beyond-khôra-negative theology, Meister Eckhart and beyond, Freud and beyond, a certain Heidegger, Artaud, Levinas, Blanchot, and certain others

Welcher Lebendige, Sinnbegabte, liebt nicht vor allen Wundererscheinungen des verbreiteten Raums um ihn, das allerfreuliche Licht – mit seinen Farben, seinen Stralen und Wogen; seiner milden Allgegenwart, als weckender Tag.Novalis: Hymnen an die Nacht.

What, then, are the chances of the readability of such a discourse against its unreadability? For I do not know whether what you have just heard me say will be intelligible.

Without an accent, a demonstration is not a logical argumentation that imposes a conclusion; it is, first of all, a political event, a demonstration in the street

Horn, Anette Nietzsches Begriff der décadence: Kritik und Analyse der Moderne. Heidelberger Beiträge zur deutschen Literatur. Hamburg: Peter Lang 2000;

Horn, Anette “Nietzsches Décadence-Begriff und Darwins Evolutionstheorie“. Nietzscheforschung, Jahrbuch der Friedrich-Nietzsche-Gesellschaft, Akademie-Verlag Berlin 2010 Bd. 17 (Nietzsche, Darwin und die Politische Theologie), 2010, 119-135.

Horn, Anette “Nietzsche's interpretation of his sources on Darwinism: Idioplasma, Micells and military troops”. In: South African Journal of Philosophy 4/2005: 20-32;

Horn, Anette "Immoralität als Gedankenexperiment. Musils Törleß und Nietzsches Machtbegriff." Acta Germanica Frankfurt Main: Peter Lang 24 (1997): 65-80;

Horn, Anette "Eine Philosophie, welche im Grunde der Instinct für eine persönliche Diät ist?" Krankheit und Gesundheit im Denken Nietzsches. In: Acta Germanica Frankfurt Main: Peter Lang 22 (1994):39-56;

Horn, Anette "'Warum so hart! - Sprach zum Diamanten einst die Küchen-Kohle: sind wir denn nicht Nah-Verwandte?' Nietzsches Argumente gegen den Populismus." In: Acta Germanica 22 Frankfurt Main: Peter Lang (1994): 135-152;

Horn, Anette 2011. „du hättest mir nicht mißtrauen sollen!“ Eine Utopie der Gewaltlosigkeit in Kleists Die Verlobung von St. Domingo. In: Kleist-Jahrbuch 2013 (Abhandlungen).