Abstract

Even after the concept of ‘origin’ has been called into question, a troubling wish to speak of origins persists, especially in the narrative act of accounting for one's own origins in confessional discourse. Here, the self encounters the limits of its narratibility, even as it interrogates how, in the Nietzschean sense, it became what it is. This essay explores the question of troubled origins by placing Nietzsche's Ecce Homo: How One Becomes What One Is and Derrida's Monolingualism of the Other; or, the Prosthesis of Origin in syntactical relation with Didier Eribon's Returning to Reims and Botho Strauß's Herkunft. The essay meditates on the ways in which a world-oriented longing for identification persists long after the ideas of identity and self-identity have been bid farewell. If there is a kind of survival to be espied in textual acts of confronting one's troubled origins, such survival would have to travel through a language that unfolds on the far side of any conventional identity-thinking. By the same token, this language could never simply resist the conceptual and rhetorical temptation powerfully exerted by the seductive processes of identification. Derrida, Strauß, and Eribon, each in their own idiomatic way, implore us to question just what such textual acts of commemorative survival imply for a thinking to come.