ever, in arriving, does not cross a threshold separating two identifiable places, the proper and the foreign, the proper of the one and the proper of the other, as one would say that the of a given identifiable country crosses the border of another country as a traveler, an emigré or a political exile, a refugee or someone who has been deported, an immigrant worker, a student or a researcher, a diplomat or a tourist. Those are all, of course, arrivants, but in a country that is already defined and in which the inhabitants know or think they are at home (as we saw above, this is what, according to Kant, should govern public rights, concerning both universal hospitality and visiting rights). No, I am talking about the absolute arrivant, who is not even a guest. He surprises the host-who is not yet a host or an inviting power-enough to call into question, to the point of annihilating or rendering indeterminate, all the distinctive signs of a prior identity, beginning with the very border that delineated a legitimate home and assured lineage, names and language, nations, families and genealogies. The absolute arrivant does not yet have a name or an identity. It is not an invader or an occupier, nor is it a colonizer, even if it can also become one. This is why I call it simply the arrivant, and not someone or something that arrives, a subject, a person, an individual, or a living thing, even less one of the migrants I just mentioned. It is not even a foreigner identified as a member of a foreign, determined community. Since the arrivant does not have any identity yet, its place of arrival is also de-identified: one does not yet know or one no longer knows which is the country, the place, the nation, the family, the language, and the home in general that welcomes the absolute arrivant. This absolute arrivant as such is, however, not an intruder, an invader, or a colonizer, because invasion presupposes some self-identity for the aggressor and for the victim. Nor is the arrivant a legislator or the discoverer of a promised land. As disarmed as a newly born child, it no more commands than is commanded by the memory of some originary event where the archaic is bound with the final extremity, with the finality par excellence of the telos or of the eskhaton. It even exceeds the order of any determinable promise. Now the border that is ultimately most

Jacques Derrida - Aporias