Does one give hospitality to a subject? to an identifiable subject? to a subject identifiable by name? to a legal subject? Or is hospitality rendered, is it given to the other before they are identified, even before they are (posited as or supposed to be) a subject, legal subject and subject nameable by their family name, etc. (29)
It is as though hospitality were the impossible: as though the law of hospitality defined this very impossibility, as if it were only possible to transgress it, as though the law of absolute, unconditional, hyperbolical hospitality, as though the categorical imperative of hospitality commanded that we transgress all the laws (in the plural) of hospitality, namely, the conditions, the norms, the rights and the duties that are imposed on hosts and hostesses, on the men or women who give a welcome as well as the men or women who receive it. And vice versa, it is as though the laws (plural) of hospitality, in marking limits, powers, rights, and duties, consisted in challenging and transgressing the law of hospitality, the one that would command that the “new arrival” be offered an unconditional welcome. (75-77)
(Let us note parenthetically that as a quasi-synonym for “unconditional,” the Kantian expression of “categorical imperative” is not unproblematic; we will keep it with some reservations, under erasure, if you like, or under epoche. For to be what it “must” be, hospitality must not pay a debt, or be governed by a duty: it is gracious, and “must” not open itself to the guest [invited or visitor], either “conforming to duty” or even, to use the Kantian distinction again, “out of duty.” This unconditional law of hospitality, if such a thing is thinkable, would then be a law without imperative, without order and without duty. A law without law, in short. For if I practice hospitality “out of duty” [and not only “in conforming with duty”]’ this hospitality of paying up is no longer an absolute hospitality, it is no longer graciously offered beyond debt and economy, offered to the other, a hospitality invented for the singularity of the new arrival, of the unexpected visitor.) (81-83)
The law, in the absolute singular, contradicts laws in the plural, but on each occasion it is the law within the law, and on each occasion outside the law within the law. That’s it, that so very singular thing that is called the laws of hospitality. Strange plural, plural grammar of two plurals that are different at the same time. One of these two plurals says the laws of hospitality, conditional laws, etc. The other plural says the antinomic addition, the one that adds conditional laws to the unique and singular and absolutely only great Law of hospitality, to the law of hospitality, to the categorical imperative of hospitality. In this second case, the plural is made up of One + a multiplicity, whereas in the first case, it was only multiplicity, distribution, differentiation. (81)
We will also come back to the two regimes of a law of hospitality: the unconditional or hyperbolical on the one hand, and the conditional and juridico-political, even ethical [by which he means “moral”], on the other: ethics in fact straddling the two. (135-137)
So it is indeed the master, the one who invites, the inviting host, who becomes the hostage—and who really always has been. And the guest, the invited hostage, becomes the one who invites the one who invites, the master of the host. The guest becomes the host’s host. The guest (hôte) becomes the host (hôte) of the host (hôte). These substitutions make everyone into everyone else’s hostage. Such are the laws of hospitality (123-125).
Page 56 (Dufourmantelle)
“To offer hospitality,” he wonders, “is it necessary to start from the certain existence of a dwelling, or is it rather only starting from the dislocation of the shelterless, the homeless, that the authenticity of hospitality can open up? Perhaps only the one who endures the experience of being deprived of a home can offer hospitality.” (OH 56)
Does hospitality consist in interrogating the new arrival? Does it begin with the question addressed to the newcomer (which seems very human and sometimes loving, assuming that hospitality should be linked to love-an enigma that we will leave in reserve for the moment): what is your name? tell me your name, what should I call you, I who am calling on you, I who want to call you by your name? What am I going to call you? It is also what we sometimes tenderly ask children and those we love. Or else does hospitality begin with the unquestioning welcome, in a double effacement, the effacement of the question and the name? Is it more just and more loving to question or not to question? (27-29)
absolute hospitality requires that I open up my home and that I give not only to the foreigner (provided with a family name, with the social status of being a foreigner, etc.), but to the absolute, unknown, anonymous other, and that I give place to them, that I let them come, that I let them arrive, and take place in the place I offer them, without asking of them either reciprocity (entering into a pact) or even their names. The law of absolute hospitality commands a break with hospitality by right, with law or justice as rights.
Just hospitality breaks with hospitality by right; not that it condemns or is opposed to it, and it can on the contrary set and maintain it in a perpetual progressive movement; but it is as strangely heterogeneous to it as justice is heterogeneous to the law to which it is yet so close, from which in truth it is indissociable. (27)
Paradoxical and corrupting law: it depends on this constant collusion between traditional hospitality, hospitality in the ordinary sense, and power. This collusion is also power in its finitude, which is to say the necessity, for the host, for the one who receives, of choosing, electing, filtering, selecting their invitees, visitors, or guests, those to whom they decide to grant asylum, the right of visiting, or hospitality. No hospitality, in the classic sense, without sovereignty of oneself over one’s home, but since there is also no hospitality without finitude, sovereignty can only be exercised by filtering, choosing, and thus by excluding and doing violence. Injustice, a certain injustice, and even a certain perjury, begins right away, from the very threshold of the right to hospitality. This collusion between the violence of power or the force of law (Gewalt) on one side, and hospitality on the other, seems to depend, in an absolutely radical way, on hospitality being inscribed in the form of a right, this kind of inscription we have said a lot about in the course of previous seminars. But since this right, whether private or familial, can only be exercised and guaranteed by the mediation of a public right or State right, the perversion is unleashed from the inside. For the State cannot guarantee or claim to guarantee the private domain (for it is a domain), other than by controlling it and trying to penetrate it to be sure of it. (55)