It is obvious that there cannot be any beginning before the beginning. So what is before it? And what name do we want to give to it? Philosophy is nothing other than this temptation of the nameless. Philosophical desire circles around a void which would be misrecognized if one named it. In order to speak out its truth, the subject of thinking must lose itself in the ocean of namelessness. Namelessness and facelessness are part of the subject of subjectivization. It is the subject of an original anonymity. “More than one person probably writes like I do and thus ultimately no longer has any face. One should not ask me who I am and one should not say to me that I should remain the same. That is a morality of the status of the person. It dominates our papers. It should let us go when it is a matter of writing” (Michel Foucault). To read Foucault means to go through the experience of this anonymity which maintains a kind of secret and disputed kinship with the concept of universality as related to the classical subject of the modern age. It means to be repeatedly lost for words in view of the beauty and clarity of his language, to be speechless in the face of the language and its power to touch the untouchable. Even when it starts to flicker, buckles, gives itself airs and exhausts itself senselessly, or simply explodes under the burden of what it is trying to convey, this language is dignified, scintillating, exact, incomprehensible, timeless, beautiful. Foucault has shown that the question of style, although it is so strongly tied to the concrete existence of an author, remains dependent upon the experience of what is not experienceable, of the anonymous incomprehensibility of a ‘substance’ without substantiality. Personality, individuality, character are words whose meaning is too often exhausted in covering up a sub-subjective current — of the anonymity of an intoxication undermining identity or subjectivity, the stuttering or mumbling beneath language and its concepts. Subjectivization is the moment of actively renewed contact with the violence of this exterior, as Maurice Blanchot says, which dwells at the heart of the Western logos. For, the subject, far from being a principle of real self-evidence, swims in the middle of a stretch of water that prevents any formation of a valid island by repeatedly flooding its borders and redefining them. Anonymity could designate the subject of this flooding, a subject without secure borders, without destination, without transcendental reality. “If there is a subject,” says Deleuze in his portrait of Foucault, “then it is a subject without identity”. The subject whose emergence we observe in Foucault’s last books is a subject without a constitutive relationship with transcendental rules or laws which could tell it what it is or should be. It is a subject of solitude accompanying every one of its actions. It can rely on nothing but this solitude that infinitely singularizes its being. The subject of contact with the anonymity of the exterior is this absolute singularity. It is singularity instead of being a subject in the sense of Kantian thinking. It does not profit from the universal auspices of a transcendental subjectivity. The subject is anonymous because it has to ‘live’ without subjectivity. It can only be with itself whilst losing itself in the ocean of its transcendental namelessness. It is the subject of this submersion and it is the subject of its emergence, subject of self-invention without ground or reason. For, the exterior, like the chaos of Deleuze and Guattari, is a black hole. It is unsaturated matter which endangers all the activities of the subject, its care for itself, its will to sovereignty, to self-assertion and self-attestation. The subject has to position itself against this chaos without denying it. It tries to give its truth room to play, to give it a language, a general expression. It wants to put moments of warlike chaos into words without neutralizing its powers through the reductive violence of representation and universalization. It has to risk the most extreme proximity to what threatens it most of all.