Throughout his career, Derrida elaborates on the basic argumentation in many ways. But Derrida always uses the argumentation against one idea, which Derrida calls “the worst” (le pire). We can extract a definition of the worst from “Faith and Knowledge” (Religion, p. 65). It revolves around an ambiguous phrase “plus d’un,” which could be translated in English as “more than one,” “more of one,” or “no more one.” On the one hand, this phrase means that in auto-affection, even while it is “auto,” the same, there is more than one; immediately with one, there is two, the self and other, and others. On the other hand, it means that there is a lot more of one, only one, the most one. The worst derives from this second sense of “plus d’un.” The worst is a superlative; it is the worst violence. Derrida, it seems, distinguishes the worst violence from what Kant had called “radical evil.” Radical evil is literally radical, evil at the root. It consists in the small, “infinitesimal difference” (see Of Grammatology, p. 234) between me and an other, even between me and an other in me. Derrida would describe this infinitesimal hiatus as the address, the “à” or the “to”; it is not only difference, across the distance of the address, it is also repetition. And, it is not only a repetition; this self-divergence is also violence, a rending of oneself, an incision. Derrida’s appropriation of Kant’s idea of radical evil has led certain commentators to stress a kind of fundamental atheism in Derrida despite the fact that he seems very interested in religion and faith (see Hägglund, 2008, pp. 112–113; for an opposing viewpoint, see Caputo, 1999, p. 312). Despite this controversy around Derrida’s alleged theism or atheism, it looks as though, for him, radical evil is not absolute evil (see Philosophy in a Time of Terror, p. 99). The worst violence occurs when the other to which one is related is completely appropriated to or completely in one’s self, when an address reaches its proper destination, when it reaches only its proper destination. Reaching only its proper destination, the address will exclude more, many more, and that “many more,” at the limit, amounts to all. It is this complete exclusion or this extermination of the most – there is no limit to this violence—that makes this violence the worst violence. The worst is a relation that makes of more than one simply one, that makes, out of a division, an indivisible sovereignty. We can see again that the worst resembles the “pure actuality” of Aristotle’s Prime Mover, the One God: the sphere, or better, the globe of thought thinking itself (Rogues, p. 15).