As I said, Derrida always uses the basic argumentation that we have laid out against the idea of the worst; today the tendency towards the worst is greater than ever. The purpose in the application – this purpose defines deconstruction—is to move us towards, not the worst violence, not the most violence, but the least violence (Writing and Difference, p. 130). How does the application of the argumentation against the worst work? Along with globalization, the post-Cold War period sees, as Derrida says in “Faith and Knowledge,” a “return of the religious” (Religion, pp. 42–43; see also Caputo 1997, pp. 152–159). So, in “Faith and Knowledge,” Derrida lays out the etymology of the Latin word “religion” (he acknowledges that the etymology is problematic). The etymology implies that there are “two sources” of religion: “religio,” which implies a holding back or a being unscathed, safe and sound; and “re-legere,” which implies a linking up with another through faith (Religion, p. 16). We can see in this etymology the inseparable dualities we examined above: singular event and machine-like repeatability; auto-affection as hetero-affection. Most importantly, Derrida is trying to understand the “link” that defines religion prior to the link between man as such and the divinity of God. What we can see in this attempt to conceive the link as it is prior to its determination in terms of man and God is an attempt to make the link be as open as possible. Derrida is attempting to “un-close,” as much as possible, the sphericity or englobing of thought thinking itself – in order to open the link as wide as possible, open it to every single other, to any other whatsoever. Throughout his career, Derrida is always interested in the status of animality since it determines the limit between man and others. As his final book demonstrates, L’animal que donc je suis, Derrida is attempting to open the link even to animals. Animals are other and, because “every other is wholly other” (tout autre est tout autre), the link must be open to them too. Here despite the immense influence they have had on his thought, Derrida breaks with both Heidegger and Levinas both of whom did not open the link this wide (see Points, p. 279). Here, with the “door” or “border” open as wide as possible, we encounter Derrida’s idea of “unconditional hospitality,” which means letting others in no matter what, without asking them for papers, without judging them, even when they are uninvited. All are to be treated not as enemies who must be expelled or exterminated, but as friends. Nevertheless, as Derrida constantly stresses, we cannot really identify the friend as such. Unconditional hospitality is dangerous.