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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For this reason, the notion of pure description is also a notion of encountering things in their given immedi- acy, thus elevating the role of descriptive examples to an important status. As indicated above, finding ourselves in place, we discover that our bodies confer a radical specificity to the environment.

The impossibility of a complete reduction confers a pervasive ambiguity upon phenomenology. In doing so, a given narrative is broken while another one begins.

Click here to sign up. This in-be- tween status can be seen on a number of different levels. Ruins of Trauma pp. The relation between aesthetic experience and ontological disruption is not incidental.

In a sense such nitpicking is of course unnecessary, and indeed even unfair—Trigg argues that fragmentation and the uncanny lie at the root of our experience of the world.

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In other words, for Husserl, the phenomenological reduction leaves open the transcendental ego that renders givenness possible in the first instance. On the one hand, a place stands before us, attesting to a material reality, which, in some broad sense, remains the same as it ever was.

As some of the knots prove perma- nently bound, so our task will be to redirect the emphasis, assessing indirect ways to chart the relation between phenomenology and place. In the attempt to let things speak for themselves, we will have to stand guard against the temp- tation to place language where appearances belong.

The heaviness of my body is alleviated by a decrease in the temperature. Even a glance at its overall structure reveals a set of striking phenomenon.


At its genesis, the pf takes up residence in the manifold space between experience and thought, perfectly at ease with its ability to invoke repulsion and allure in the subject experiencing the uncanny. Such moments tend to impart significance into our lives, even if that significance is realized only belatedly.

As such, encountering a place from our past in the material world establishes itself in a relationship of difference and otherness to that of our memories.

Explore the Home Gift Guide. Being in place is not temporally static. How Paris Became Paris: ByHeidegger was already in a position to question the legacy of phe- nomenology: With this intentional relation, there is a teleology to what is being sought, marked, above all, by the transition from empty to filled intentions. Get fast, free shipping with Amazon Prime. Alongside this twofold movement from memory to place and from place to memory, particular types of experience can be singled out.

Project MUSE – The Memory of Place

In this way, the total- ity of experience of place begins and ends with the body. In turn, what this will mean is that the privileged observer of place standing between self and world will lose his or her bear- ings due to the primacy of embodiment.

ttrigg A chance encounter with an unfamiliar place can invoke tfigg manifold re- sponse in the lived-body, the origin of which is emmory solely traceable to the objective features of the place, such as light, heat, and atmosphere. Help Center Find new research papers in: The journeys we repeat daily alter in their felt spatiotemporality owing to the mood and objects of intentionality we find ourselves immersed in. Such a view tends to be marked by a scientific outlook on the environment, in which the totality of place is reduced to its parts.

Returning to a place after a long period of absence, we are often shocked by both the small and the vast changes, effectively alerting us to the radical indifference places have to the if we apply to them. Subscribe Get future issues or buy back issues. Indeed, the examples and descriptions included in this book are not incidental. We have already sensed how the everyday world establishes itself in a pre- given way. Thus, while the ingredients are established in Husserl, it falls to later phenomenologists—especially Merleau-Ponty, Sartre, and Bachelard—to apply those ingredients to every- day phenomenon: It might seem that if Merleau-Ponty is correct, then the beginning of Husserlian phenom- enology becomes untenable.


Quite the oppo- site. For what we are contending with is, on the one hand, the cognitive knowledge that a par- ticular article of the human body is missing, and on the other, the retention of a life-world that no kf exists, objectively speaking.

The Memory of Place: A Phenomenology of the Uncanny · Ohio University Press / Swallow Press

It is this relation of memory and re- enactment that is vital: To bring appearances and speech together means tending to the way writing sculpts thinking. The finest specimens of placd duration concretized as a result of long sojourn, are to be found in and through space. To be sure, their development is a result of a crystal- lization of fixations and possessions.

In its classical formulation, phe- nomenology is an attitude rather than a system framed, above ,emory, by the primacy of things. This movement of seepage is what gives a place its ambiguous character. What is trig in this intelligibil- ity transcends the Bergsonian idea of habit memory a motorized memory obtained through trgig repetition of mechanical actions and orients us toward a past that is reenacted through the body.

Hun- gry, the smell of croissants assails my senses. Note at the outset, however, that alongside the uncanny quality of the body as an automaton, the relationship we ourselves have to our bodies can become one of radical estrangement. In this respect, I follow myself.