Eva Meijer

and we should view rationality not as something you either have or do not have, but rather as something you can have more or less of.

Defining language as exclusively human is usually interconnected with seeing a clear break between humans and other animals (Aaltola 2013; Derrida 2008, 2009, 2011). This does not refer to a biological (Darwin 1872) or universal (Derrida 2008) truth, but springs from cultural practices in a discourse that sees humans as more important than other animals, and as the standard by which non-human animals are measured (Calarco 2008, 2015; Derrida 2008).

current studies in moral psychology show that much of our moral behavior is habitual and instinctive

Depression is like mourning, and mourning can cause depression. It’s like grief and fear, too, generic terms for what happens when you lose something, or are afraid of losing something; for when you fall, or have already fallen. But depression is also different: it’s coupled to another kind of loss—the loss of reality. Life-changing events make you see the world differently—when you fall in love, you gain a whole new world; when you lose someone, you lose a

that barrenness isn’t purely bad: it’s also the starting point of freedom

In The Myth of Sisyphus Albert Camus wonders whether understanding that life is meaningless should necessarily lead to suicide.

Death always splits the world in two, of course, but for me something really did shift in how I thought things fitted together.

Things don’t always get better; certain fractures still remain, more than twenty years later. The inconceivable can actually happen.

Things don’t always get better; certain fractures still remain, more than twenty years later. The inconceivable can actually happen.

Things don’t always get better; certain fractures still remain, more than twenty years later. The inconceivable can actually happen. I