Dylan Trigg’s The Memory of Place offers a lively and original intervention into contemporary debates within “place studies,”. I’ve recently reviewed Dylan Trigg’s ‘The Memory of Place: A Phenomenology of the Uncanny’ for the journal ‘Emotion, Space and Society’. The Memory of Place: a Phenomenology of the Uncanny (). Dylan Trigg At the same time, the question of what constitutes place The Memory of.

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The advantage of this method is that it displaces a linear account of causality connecting one object to another. The terrain covered and memorj arrived at is far weirder and unsettled. Instead, things are contained by a potentiality, the result of which means that intentionality carries onward through a demar- cated territory of absence.

To bring appearances and speech together means tending to the way writing sculpts thinking. Descriptiveness Trihg does phenomenology begin to account for the strange and uncanny things that the life-world comprises?

Place is at the heart not only of who we are, but also of the culture in which we find ourselves. The memories that inhabit themselves in both the materiality of our bodies and in the places of the world require more than their objective and empirical standing to be brought to life.

Yet, despite its central role in our everyday lives, coming to terms with the nature of our relationship with place is decidedly less straightforward.

The Aesthetics of Decay: On the train, I place myself in the world of the dogs and seem to experience their waiting by proxy. And yet, there forever remains a tension forcing the house back on its own otherness.


Yet the temperature is not an objective property of the world, but a result of escaping from the world of light to the world of shadows. Share your thoughts with other customers. Dillon — was widely regarded as a world-leading Merleau-Ponty scholar. What is involved in this intelligibil- ity transcends the Bergsonian idea of habit memory a motorized memory obtained through the repetition of mechanical actions and orients us toward a past that is reenacted through the body.

These things should be left to the frigid and impersonal investigator for they offer two equally tragic alternatives to the man of feeling and action; despair if he fail in his quest, and terrors unutterable and unimaginable if he succeed. Not only do places hold memories in a material sense—as the archive of our experiences—but those same places crystallize the experiences that occurred there. Rather, we must begin to work through the knots that concepts create through several different angles.

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One approach would be to suggest that places habituate themselves in our bodies. After all, our bodies are not atomic entities situated in any given place, but are exposed to the massive stream of lived time and memory.

Being in place is not temporally static. Bannon From Mastery to Mystery is an original and provocative contribution ydlan the burgeoning field of ecophenomenology. Both the human home and the human body breed and engender themselves toward a series of mysterious encounters, with which the following pages will begin to contend.

Drawing on influences as diverse as Merleau-Ponty, Freud, and J. The emphasis on genesis here is vital. The Memory of Place: The Dark Entity pp.


Project MUSE – The Memory of Place

Appearances alter; some things become more present than other things. We may not go that far, but a habitualized routine certainly suppresses the sensitivity trigh our surroundings, both spatial and temporal. Second, the role of the body as a center of orientation is coupled with its position as prober of material sensations.

Thinking through this claim in light of the act of oof phenomenology, the passage can be seen as an invitation toward a horizon that is forever proving elusive. Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide.

Our bodies not only orient us, but also serve as the basis for an entire history, at all times producing a self that strives toward continuity through retaining and returning to places. The relation between aesthetic experience and ontological disruption is not incidental.

What I mean by this is that phenomenology in the strict Husserlian sense largely though not exclusively survives through critical engagement with the works of Heidegger, Merleau-Ponty, and to a lesser extent Derrida.

Only in the conflation between memory and experience is this strange place peculiar to the uncanny rendered explicit. This website uses cookies to ensure you get the best experience on our website. Every language is deliberate, and this deliberation needs careful attention where phenomenology is concerned.