By Dylan Trigg
From the frozen landscapes of the Antarctic to the haunted homes of youth, the reminiscence of areas we event is prime to a feeling of self. Drawing on affects as various as Merleau-Ponty, Freud, and J. G. Ballard, The reminiscence of Placecharts the memorial panorama that's written into the physique and its adventure of the world.
Dylan Trigg’s The reminiscence of Placeoffers a full of life and unique intervention into modern debates inside “place studies,” an interdisciplinary box on the intersection of philosophy, geography, structure, city layout, and environmental reports. via a sequence of provocative investigations, Trigg analyzes monuments within the illustration of public reminiscence; “transitional” contexts, reminiscent of airports and street leisure stops; and the “ruins” of either reminiscence and position in websites comparable to Auschwitz. whereas constructing those unique analyses, Trigg engages in considerate and leading edge methods with the philosophical and literary culture, from Gaston Bachelard to Pierre Nora, H. P. Lovecraft to Martin Heidegger. respiring a wierd new lifestyles into phenomenology, The reminiscence of Placeargues that the eerie disquiet of the uncanny is on the center of the remembering physique, and therefore of ourselves. the result's a compelling and novel rethinking of reminiscence and position that are meant to spark new conversations around the box of position studies.
Edward S. Casey, amazing Professor of Philosophy at Stony Brook collage and widely known because the prime pupil on phenomenology of position, calls The reminiscence of position “genuinely precise and a sign addition to phenomenological literature. It fills an important hole, and it does so with eloquence and force.” He predicts that Trigg’s publication should be “immediately famous as a tremendous unique paintings in phenomenology.”
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Additional info for The Memory of Place: A Phenomenology of the Uncanny
At which point did I cease feeling a visitor in this room and more a fundamental part of it? Such questions for the most part remain dormant, rising to the surface only when places either lose their familiarity or are otherwise destroyed and lost. The complexity surrounding the topic of place is vast, and the aim of this book is to offer a contribution to the body of phenomenological work contending with the idiosyncrasies of memory and materiality, of which an impressive library is already in existence (Backhaus and Murungi 2005; Behnke 1997; Brown and Toadvine 2003; Carr 1991; Casey 1993, 2000b, 2007; Cresswell 2004; Entrikin 1991; Hayden 1997; Kolb 2008; Light and Smith 1998; Malpas 2007, 2008; Massey 2005; Mugerauer 1994; Steeves 2006; Steinbock 1995; Tengelyi 2004; Tuan 1977).
As a “thing” in the world, but also as the locus of all orientation and identity, the body retains an ambiguity that refuses conceptual determination. Neither solely a memory bound in the past nor simply a stimulus-response in the present, the phantom limb establishes itself as a spectral agency working between the psychological and the physiological, overlapping each domain in a confused and complex way. ” Because of this temporal context, the drama of selfhood continues toward a unity that, objectively speaking, no longer exists, as he states: “What it is in us which refuses mutilation and disablement is an I committed to a certain physical and inter-human world” (2006, 94).
What Husserl tells us is that things are immanent; that is, the world of appearances is always “below” pregiven experience. It is precisely the immanence-of-thoughtas-concealed that Husserl (1970, 113–18) reproaches Kant for ignoring. Indeed, as far as this truth remains “hidden” from Kant, then seeing things renewed becomes impossible. The hidden immanence of things can also be said, as indeed MerleauPonty does, of phenomenology itself, claiming that “phenomenology can be practised and identified as a manner or style of thinking, that it existed as a movement before arriving at complete awareness of itself as a philosophy” (2006, viii).