In French “monde” means either world or people; “du monde” indicates a little amount of world or people; if we say “X du monde” we relate X to world or people.
What relates the subject to a little amount of world or people is precisely a demand addressed to the Other. “Demand du monde” addresses its demand to a little amount of world or people encountered in another language; so this phrase is self-referring and tautological in addition to having a rhyme.
Any language is foreign to the newborn baby when it takes its first breath and starts crying. This cry is its demand du monde. It is prior to sexuation, so it’s not exactly a demand for the phallus. It’s just pure demand as a mere act of linking to the (m)Other.
The newborn baby couldn’t have had the opportunity to repress or disavow the lack in the (m)Other, or recognize it in any way, since it hasn’t yet been able to cognize it in the first place. In its purest state, demand du monde is a failing in cognition. That’s why demand du monde can only afford the potentiality of linking to the (m)Other.
On the other hand, when the infant properly cognizes the lack in the (m)Other, demand du monde begins desiring through the desire of the Other. This initiates the subject’s metonymical slippage through the signifiers of its mother tongue. This is how cognition emerges with the mother.
What is cognized is the possibility of recognition and familiarity: The subject is able to cancel the uncanny foreignness and catch the world or people by one’s own tongue, as it were, like the disguised chameleon’s tongue landing on the fly. In other words, the subject is able to do the metaphorical cut.
Paternal recognition and approval is vital for the infant. The ego ideal of the father seems ironclad. But just beneath this iron curtain is the pure ire of the superego that pops up whenever the recognition or approval is under threat. Just imagine how distressing it is for the infant to have a new sibling. The ego ideal and the superego are the two sides of the phallus that sexuates the infant.
Ultimately, the iron cannot stand the test of this ire, it’s an imposture, it cannot hold together, it cannot stand the test of desire. When demand du monde desires, even when it apparently desires the iron, it really desires this ire that resides within.
Our confidence in the ironclad father is symbolic and relative, easy to deceive and con; whereas our desire of this ire is real and absolute, more truthful in its falsity , it’s a self-reinforcing desire of desire.
And it all begins with the first breath: Demand du monde desire this ire.
 See “True Falls Through False”