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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Not tying things down in advance means allowing those things to speak for themselves. Thus, things that we cherished as assuming a particular appearance—warm, imposing, intricate—tend to materialize as malformed, unsettled, overrun, and, in a word: The chimerical ef- fect of this internal creaking is the tthe of a life, neither present nor absent, haunting the mrmory of inner experience. Dillon — was widely regarded as a world-leading Merleau-Ponty scholar.

This answer is clearly not, given that complete abeyance from the natural world does not negate gradients of suspension being involved.

The Memory of Place: a Phenomenology of the Uncanny () | Dylan Trigg –

The suggestion that phenomenology has become displaced, as though reduced to a static point within an ongoing narrative, or even pushed be- yond that narrative, is a tgigg way to begin placing phenomenology. The question hints at nemory tension between different ideas of identity and otherness.

Page 1 of 1 Start over Page 1 of 1. The refusal of the past to slip into oblivion is possible only on account of the tremendous intelligibility of the body. The movement of the body does not reconstitute itself with each new place to which it attends. Treated with rigor, descriptive examples come to be seen as manifold appear- ances that disturb our pregiven apprehension of things.


Being attached to a place means allowing memories to be held by that place. In this experience, things that prevent me from getting ttrigg, such as leaves and snow falling on the train track, are am- plified in their intrusiveness, such that for every obstacle that appears, I feel my destination receding into the distance.

Locke and Rachel McCann. Indeed, what can ths measure of time mean when time itself, already stationed between the sun and the earth, slips away from our bodies? Nothing less than a complete mode of intelligence is at stake, enveloping the discontinuous breaks in life with a thread of consistency quite distinct from abstract knowledge. Phenomenology becomes formed as phenom- enology ghe disjoining from its previously unaware mode, simultane- ously incorporating that unformed modality within phenomenology itself.

We see less, but this seeing-less does not mean we are obscured by what is missing. That Crawford Tillinghast should ever have studied science and phi- losophy was a mistake. If things in the world are hidden, then they nevertheless remain present, spatially and temporally. Additional Praise for The Memory of Place. But in doing so, Lovecraft sounds an ominous warning: In a word, the places in which we live, live in us. Without hav- ing to think about it, I am already involved in a relationship with the world, my body cojoining me tje a world that is as much a part of me as I am a part of ot.

What this means is that any given place is trifg autonomous in its unity, but forever bleeding and seeping into other places, both those of the past and those of the future. And the same is true of our relationship to nearness.

Just as we become accustomed to certain patterns in the world—hiding beneath the bed when scared, gaz- ing toward the ceiling when thinking, snarling when angry—so part of our experience of place is solidified by repetition and regularity. But nor does the experience of place depend wholly on a sociopolitical context. The body activates place. Rather, the discomfort begins with my eyes but soon moves to the muscles in my arms and legs, before manifesting in a tightness in my chest.


Inquiry is also an instant of intentionality, whereby empty intentions—points of absence—become embodied as the object becomes perceived. This complex claim will be unpacked in chapter 3. The Duke and the Stars: One approach would be to suggest that places habituate themselves in our bodies.

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We may not go that far, but a habitualized routine certainly suppresses the sensitivity toward our surroundings, both spatial and temporal. Rather, we must begin to work through the knots that concepts create through several different angles.

In this book, archetypes fall by the wayside. Above all, we yhe drawn to the fact that the uncanny is to be under- stood fundamentally as an effect, a felt experience that disturbs the body, resulting in a departure from the everyday. By emphasizing its active dynamic, Husserl elicits the uniqueness of the body among other things in the world; through it, we discover the constitution of the world, which in turn mirrors the con- stitution of the self.

The finest specimens of fossilized duration concretized as a result of long sojourn, are to be found in and through space.

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