Now, finally, let us go to one of the most recent of Derrida’s writings, to his 2002 “The Reason of the Strongest,” the first essay in the book called Rogues. There Derrida is discussing the United Nations, which he says combines the two principles of Western political thought: sovereignty and democracy. But, “democracy and sovereignty are at the same time, but also by turns, inseparable and in contradiction with one another” (Rogues, p. 100). Democracy and sovereignty contradict one another in the following way. And here Derrida is speaking of pure sovereignty, the very “essence of sovereignty” (Rogues, p. 100). On the one hand, in order to be sovereign, one must wield power oneself, take responsibility for its use by oneself, which means that the use of power, if it is to be sovereign, must be silent; the sovereign does not have to give reasons; the sovereign must exercise power in secret. In other words, sovereignty attempts to possess power indivisibly, it tries not to share, and not sharing means contracting power into an instant—the instant of action, of an event, of a singularity. We can see the outline here of Derrida’s deconstruction not only of the hearing-oneself-speak auto-affection but also of the auto-affection of the promising-to-oneself to keep a secret. On the other hand, democracy calls for the sovereign to share power, to give reasons, to universalize. In democracy the use of power therefore is always an abuse of power (see Haddad 2013, pp. 51–65). Derrida can also say that sovereignty and democracy are inseparable from one another (the contradiction makes them heterogeneous to one another) because democracy even though it calls for universalization (giving reasons in an assembly) also requires force, freedom, a decision, sovereign power. For Derrida, in democracy, a decision (the use of power) is always urgent; and yet (here is the contradiction), democracy takes time, democracy makes one wait so that the use of power can be discussed. Power can never be exercised without its communication; as Derrida says, “As soon as I speak to the other, I submit to the law of giving reason(s), I share a virtually universalizable medium, I divide my authority” (Rogues, p. 101). There must be sovereignty, and yet, there can be no use of power without the sharing of it through repetition. More precisely, as Derrida says, “Since [sovereignty] never succeeds in [not sharing] except in a critical, precarious, and unstable fashion, sovereignty can only tend, for a limited time, to reign without sharing. It can only tend toward imperial hegemony. To make use of the time is already an abuse” (Rogues, p. 102, Derrida’s emphasis). This tendency defines what Derrida calls “the worst,” a tendency toward the complete appropriation or extermination of all the others.