Edward S. Casey provides a thorough description of the varieties of human memory, including recognizing and reminding, reminiscing and commemorating, body memory and place memory. The preface to the new edition extends the scope of the original text to include issues of collective memory, forgetting, and traumatic memory, and aligns this book with Casey's newest work on place and space. This ambitious study demonstrates that nothing in our lives is unaffected by remembering.
It is remarkable how much we can understand about an environmental problem at a mere glance. By means of a glance - at once quick and comprehensive - we can detect that something is going wrong in a given environmental circumstance, and we can even begin to suspect what needs to be done to rectify the situation. In this paper I explore the unsuspected power of the glance in environmental thought and practice, drawing special lessons for an ethics of the (...) environment. Specific examples are analyzed, and authors as diverse as John Dewey and Gilles Deleuze and Felix Guattari are invoked in an effort to develop a coherent vision of how the human glance helps to locate and remedy environmental crises. (shrink)
(2001). J.E. Malpas's Place and Experience: A Philosophical Topography (Cambridge University Press, 1999) Converging and diverging in/on place. Philosophy & Geography: Vol. 4, No. 2, pp. 225-230. doi: 10.1080/10903770123141.
What happens when we glance around a room? How do we trust what we see in fleeting moments? In The World at a Glance, Edward S. Casey describes how glancing counts for more of human perception than previously imagined. An entire universe is perceived in a glance, but our quick and uncommitted attention prevents examination of these rapid acts and processes. While breaking down this paradox, Casey surveys the glance as an essential way by which we acquaint ourselves with the (...) world. This experiential tour-de-force reveals what happens in a blink of an eye. It will become a landmark study in phenomenology, philosophy, environmental philosophy, and the philosophy of mind. (shrink)
In this essay I discuss the idea of deploying workshops in phenomenology -- i.e., teaching the discipline by practising it. I focus on the model proposed by Herbert Spiegelberg, the first person to give systematic attention to this idea and the first to institutionalize it over a period of several years. Drawing on my experience in several of the workshops he led at Washington University, St. Louis, I detail the method he recommended in preparation for a workshop I ten led (...) at the inaugural meeting of To the Things Themselves at the University of New Hampshire. (shrink)
The activities of glancing and attending are rarely compared, yet they have significant affinities to the point where we may say that glancing is a mode of attending while the latter, in turn, often proceeds by glances. This paper explores these affinities, showing that each activity is a form of reactive spontaneity (James) and that each engages in a particular version of advertence. Mental as well as ordinary perceptual glances are examined, with examples being taken from laboratory studies, everyday life, (...) meditation, and the psychotherapeutic technique of focusing. In the end, the two acts collaborate closely, enhance each other, and can be considered conterminous in many of their aims and procedures for reaching them. (shrink)
This paper offers an account of the role of the concept of space in Foucault's The Birth of the Clinic, and, particularly, of the challenge it poses for conventional philosophical accounts of space and time. The question of the relation between conceptual, bodily, and institutional spaces is also treated.
L'étude entend montrer que, si le temps est finalement unique, l'espace, lui, est originellement (et non du fait de la constitution de l'être-au-monde) multiple. Une analyse d'un passage du Timée où la Chôra est dite tithênê (nourrice) permet d'asseoir une interprétation de la différence foncière entre espace et lieu. Le lieu a progressivement disparu pour s'absorber dans l'espace neutre qui traduit homologiquement l'infinité divine ou pour s'atténuer dans le site. Il est difficile de trouver une analyse adéquate du lieu depuis (...) la mort de Leibniz (1916) jusqu'à la thèse de Bergson en latin sur la notion aristotélicienne de lieu. This study aims at making clear that, if, on the one hand, time is finally unique, while, on the other hand, we can say that space is in itself, and not for transcendantal reasons (the constitution of human subjectivity), a many-fold entity. By considering with great accuracy Plato's Timæus, where topos as chôra appears as tithênê (a nurse), we are able to interpret the very real distinction between space and place. Place has progressively disappeared, being absorbed in this homology of God's infinite, which is indeed Newton's neutral space, or at least being weakened in « site » (Ort). We will hardly find, between Leibniz' death and Bergson's latin thesis on aristotelician conception of topos, one correct study about place. (shrink)
"Edges and the In-Between" analyzes the phenomenon of the in-between in terms of the space (or better, place) that is found in the midst of edges. These edges are of two sorts, borders and boundaries, but the latter are favored in the case of the in-between, which is a realm or region of indeterminate extent where things and events are located and where inhabitation occurs. A comparison with Heidegger shows the in-between to be itself situated between "Earth" and "World" as (...) well as among its own boundaried edges. The primary example examined here is art, especially painting; but the application of the model of the in-between is much broader than this, as future writings on this topic by the author will attempt to demonstrate. (shrink)