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Because here is, who holds it and, moredeeper hold of the word-that here is concentrated alllanguage. This Nietzschean question-who says? -- Mallarméresponding again and again says that the word itself in itssolitude, in its fragile trepidation in his oblivion -- notthe meaning of the word, but its enigmatic and precarious being. At that timelike Nietzsche, who championed to the end of your question about whosays intrudes, finally, inside of this questioning, togive it Samooborona, speaker and questioner of the subject(The"secerovic!"), -- Mallarmé language, agreeing to stay in itsimple by clean rite. The book, in which itwould have evolved by itself. It may well be that all of the questionswhich will really excite our curiosity (What islanguage? Thatthis sign? Does everything that is silent inthe world, in our gestures, in all the mysterious symbols of ourbehavior, our dreams and our illnesses, says it alland what language, according to what grammar? Whether all capable ofthe explanation (if not, what?) and for whom, and for whatrules? What is the relationship between language and being, and whether tobeing constantly drawn to the language -- at least onethat truly says? And what is the language, which is nothingnot saying never Newmarket called "literature"?), --it may well be that all these questions arise now in thisstill gaping razryvanija the question of Nietzsche and mallarmé response.
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