To return, as to the only possible point of departure, to the intentional phenomenon in which the other appears as other, and lends itself to language, to every possible language, is perhaps to give oneself over to violence, or to make oneself its accomplice at least, and to acquiesce in the critical sense to the violence of the fact; but in question, then, is an irreducible zone of factuality, an original, transcendental violence, previous to every ethical choice, even supposed by ethical nonviolence.