Monthly Archives: March 2013
A friend recently described the experience of a return to a childhood home, sparking a discussion about the phenomenology of the memory of childhood space.* A memory of a childhood space retains a certain internal self-consistency, as long, it might be said, as one avoids a return. But a return to such spaces often breeds a startling disorientation. Faced with the, often traumatic, reintroduction to or secondary experience of the space of my elementary school classrooms, my old rickety treehouse, that small crawl space under the basement staircase; my body no longer “fits” these spaces of memory. It is not I who have grown, my primordial experience insists, rather, these spaces have clearly shrunk: the walls have enclosed upon me,the door handle is too low, the rope swing unimpressive.
Lagging behind this traumatic event, though, is a second trauma, a retroactive violence against memory. Once I have become reacquainted with these spaces (once, that is, that I have overcome the first trauma of disorientation), this new sense of space, this new orientation, leaks backwards, infecting my past recollections. I no longer become capable of recollecting the towering ladder as towering. Rather, it is the childhood I who now shrinks; the mystique of this childhood world is retroactively demystified, and subsequently so am I.
The retroactive appears to function as a measure of authenticity; revelatory of the “true size” of the space, for instance. But is it truly the case that the retroactive is more “true” in a meaningful sense; is this move not simply a repetition of the prioritization of the present so lamented by Levinas and Derrida? Where is the legitimization of such a prioritization found? Phenomenologically, Edmund Husserl describes this experience of this “retroactive positing” in his discussion of retention. There, he describes the process by which the present “primoridial givenness” of “impressionality” leaks backwards, fixing itself in our memory and reconstructing the memorial. But one must therefore ask: where is the authentic bodily relationship to my childhood spaces found: in my initially recollected experience, my later reorientation, the disorienting moment of suspension between the two? Is truth found only in the purity of the primordial perception, only in the retroactively “edited” memory, or somehow in both (or even neither)?
*Framed within a broader discussion of Dylan Trigg’s Memory of Place.
Here it is, the job I mentioned earlier:
University of Newcastle
Faculty of Education and Arts
School of Humanities and Social Science
Vacancy No. 2154
Do you have expertise in biblical criticism, theology, and economic theory, especially in the field of Marxist economics?
The Sacred Economy project concerns economics and religion both in ancient societies (ancient Near East and the Hellenistic era) and the implications for the modern world, especially from the seventeenth century. As the Research Associate for this project you will provide supplementary advice in relation to the Sacred Economy and must have a completed PhD, within the last five years.
The position is available on a part-time (0.4) fixed term basis for a period of 3 years (1 July 2013 to 30 June 2016)
Please note: In accordance with the University’s Staff Selection Guidelines, your application will be assessed on the selection criteria found at
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Pittsburgh Summer Symposium in Contemporary Philosophy
Dept. of Philosophy
Call for Applications
We are pleased to announce the Pittsburgh Summer Symposium in Contemporary Philosophy, held at Duquesne University. Details for the program are as follows:
Schelling and Naturphilosophie
August 5 – 9, 2013
(Optional Participants’ Conference, August 3-4)
“What then is that secret bond which couples our mind to Nature, or that hidden organ through which Nature speaks to our mind or our mind to Nature?” (Ideas for a Philosophy of Nature)
“The concept of nature does not entail that there should also be an intelligence that is aware of it. Nature, it seems, would exist, even if there were nothing that was aware of it. Hence the problem can also be formulated thus: how does intelligence come to be added to nature, or how does nature come to be presented?” (System of Transcendental Idealism)
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