What we have just laid out is the structure of the worst in Derrida’s thinking. But the structure, for Derrida, can always happen as an event. Derrida thinks that today, “in a time of terror,” after the end of the Cold War, when globalization is taking place, the fragility of the nation-state is being tested more and more. Agencies such as the International Criminal Court, the demand for universal human rights encroach on nation-state sovereignty. But the result of this universalization or “worlding” (“mondialisation” is the French word for globalization) is that the concept of war, and thus of world war, of enemy, and even of terrorism, along with the distinctions between civilian and military or between army, police, and militia, all of these concepts and distinctions are losing their pertinence. As Derrida says here in Rogues “what is called September 11 will not have created or revealed this situation, although it will have surely media-theatricalized it” (Rogues, pp. 154–55). Now, with globalization, there is no identifiable enemy in the form of a “state” territory with whom one (in Rogues Derrida uses this phrase: “the United States and its allies”) would wage what could still be called a “war,” even if we think of this as a war on international terrorism. The balance of terror of the Cold War that insured that no escalation of nuclear weapons would lead to a suicidal operation, Derrida says, “all that is over.” Instead, “a new violence is being prepared and in truth has been unleashed for some time now, in a way that is more visibly suicidal or auto-immune than ever. This violence no longer has to do with world war or even with war, even less with some right to wage war. And this is hardly re-assuring – indeed, quite the contrary” (Rogues, p. 156).