In the 1990s, Derrida’s works went in two simultaneous directions that tend to intersect and overlap with one another: politics and religion. These two directions were probably first clearly evident in Derrida’s 1989 “Force of Law.” But one can see them better in his 1993 Specters of Marx, where Derrida insisted that a deconstructed (or criticized) Marxist thought is still relevant to today’s world despite globalization and that a deconstructed Marxism consists in a new messianism, a messianism of a “democracy to come.” But, even though Derrida was approaching the end of his life, he produced many interesting texts in the Nineties and into the new century. For instance, Derrida’s 1996 text on Levinas, “A Word of Welcome,” lays out the most penetrating logic of the same and other through a discussion of hospitality. In his final works on sovereignty, in particular, Rogues (2003), Derrida shows that the law always contains the possibility of suspension, which means that even the most democratic of nations (the United States for example) resembles a “rogue state” or perhaps is the most “roguish” of all states. Based on lectures first presented during the summer of 1998,The Animal that Therefore I am) appeared as the first posthumous work in 2006; concerning animality, it indicates Derrida’s continuous interest in the question of life. We see this interest in life also in Derrida’s lectures on the death penalty, where he questions the meaning of cruelty (which is more cruel, the death penalty or life in prison?). Animal life and power is the theme of Derrida’s last lecture courses on “The Beast and the Sovereign.” (For a study of this final course, see Krell 2013.)