A work of outstanding originality and importance, which will become a cornerstone in the philosophy of geography, this book asks: What is human science? Is a truly human science of geography possible? What notions of spatiality adequately describe human spatial experience and behaviour? It sets out to answer these questions through a discussion of the nature of science in the human sciences, and, specifically, of the role of phenomenology in such inquiry. It criticises established understanding of phenomenology in these (...) sciences, and demonstrates how they are integrally related to each other. The need for a reflective geography to accompany all empirical science is argued strongly. The discussion is orgamsed into four parts: geography and traditional metaphysics; geography and phenomenology; phenomenology and the question of human science; and human science, worldhood and place. The author draws upon the works, of Husserl, Heidegger, Gadamer and Kockelmans in particular. (shrink)

The paper does not suggest an outline of a comprehensive theory of existential spatiality. Its aim is much moderate – to reveal those aspects of the constitution of meaning within the totality of being in the world which delineate the scope of the problematic under investigation. Since these aspects are addressed by various kinds of constitutional analysis of meaning, a special effort is devoted to overcoming discrepancies among three basic phenomenological discourses – hermeneutic phenomenology, existential psychiatry, and phenomenology of (...) corporeity. (shrink)

Recently the CJEU decision in the case of ‘Ewa Glawischnig-Piesczek v. Facebook Ireland Limited’ has raised the issue of the transcultural/trans-territorial signification of hate speech and hate crimes. Taking a cue from this decision and the related semiotic/legal implications, the paper proposes an analysis of the semio/pragmatic conditions for the production of performativity inherent in hate speech across different cultural universes of discourse. Given that web-based digital communication is global—at least, potentially—regardless of any spatial/political compartmentalization, it crosses different semio-cultural circuits. (...) This trans-spatiality implies transcultural crossings that can multiply and even transfigure the semantic implications of the original signifier and the related prognoses of ‘semantic effectiveness.’ Cultural boundaries therefore may function as a kind of ‘horizon of events’ for hate speech and, more inclusively, all linguistic acts and their legal signification/classification. The question then arises regarding whether and to what extent the performativity of hate speech is able to withstand the variation of cultural boundary conditions. Insofar as cultures are universes of experience, the issue to be investigated broadens, and ends up invoking the question of whether or not the production of performativity implicitly presupposes and tacitly epitomizes the semio-pragmatic implications/consequences (or, in Peircean terms, ‘bearings’) coextensive with cultural universes of experience. Were this the case, it would seem to call into question the very possibility of ‘making things only with words,’ or more explicitly, the alleged meaning of ‘linguistic acts.’. (shrink)

Resumo: Para Paul Auster, um quarto é, em essência, “a própria substância da solidão”, uma solidão espacialmente definida. Nesse sentido, o fenômeno transcendeu suas limitações físicas e assumiu significado existencial e filosófico. Em seus escritos, uma sala é, antes de tudo, um espaço arquitetônico que um escritor solitário ocupa; além disso, é metaforizado como a mente que é a sala - um espaço construído intelectualmente; e, por fim, é um lugar narrado em suas histórias, onde seus personagens meditam e compõem, (...) um espaço que existe em palavras. O artigo realiza estudos sobre os escritos da vida de Auster e uma de suas ficções, Homem no Escuro, para apresentar a complexidade das três formas de quartos solitários e sua mútua inclusão na solidão intersubjetiva. (shrink)

The main topic of my paper concerns the theological-philosophical nexus between the intensive and qualitative spatiality of the Monad and the Origenian idea of Apokatastasis as a nexus that can clarify Benjamin's latest idea of the Messianic World. The first step will be, therefore, to explain Benjamin's use of the Origenian notion of Apokatastasis in his Essay on Leskov and in the Passagenwerk. Secondly, I will discuss how and to what extent such use is relevant for Benjamin's idea of (...) Messianism. Thirdly, I will propose the thesis that, for Benjamin, a messianic idea of time implies a monadological idea of space. In this regard, the relationship between continuity and discontinuity, which is crucial to understand the late Benjamin's idea of history, must be understood precisely as a dialectical relationship that involves not only time but also space. The figure of intermittence – as we shall see – expresses in the most suitable way the intertwining of space and time as dialectically and messianicaly oriented. This sequence of logical steps and critical considerations will shed light on the true nature of Benjamin's idea of dialectics and on its relationship to the idea of the totality. The real term of confrontation of Benjamin's late philosophy does not concern, therefore, Heidegger, but Hegel. In the light of this confrontation, Heidegger's Being and Time is already in pieces. It is as it were – we can say – behind Benjamin's movement of thought. (shrink)

As an epistemological perspective, 'nomadism' is an emerging field of scholarship, offering intersectionality with eco-criticism, feminism, post-colonialism, migration studies, and translation. Much of the scholarship that uses the precepts of nomadism to read cultural texts and phenomena is scattered as separate articles in academic journals or as single chapters in books wherein the primary focus is the intersectional fields. Few book-length publications solely focus on the ramifications of nomadism; Posthumanist Nomadisms across non-Oedipal Spatiality fills that void. The fifteen chapters (...) in this volume explore the possibilities offered by the nomadic perspective to explore a wide range of literary and cultural texts; organized into three sections, "Nomadic Assemblages," "Non-Oedipal Cartographies", and "Space-Time Montages", that work as one to negate absorption into the interiority of sovereign territory. These sections are not an attempt at corralling the nomadic spirit into separate enclosures; instead, they are bands of warriors that operate the violence of the hunted animal, dehumanized human others, and earth others. The chapters are in constant multi-vocal conversations with narratives that camp on the turbulent weathers of global transitory spaces. They charter real or intellectual turfs of interstitial/rhizomatic nomadic epistemologies as political resistance to the exclusionary practices of a violently wired world. This book will appeal to post-graduate students, researchers, and faculty in the departments of literature, comparative literary and cultural studies. Researchers in sociology, cultural anthropology, gender studies, and migration studies will also find the material applicable to the expanding approaches available in their fields. (shrink)

The purpose of this article is to investigate human spatiality and perception in general, with the experience of adventure sports as its background. These activities highlight especially our strong relationship with the world when we consider the specific way in which the environment participates in the development of human potential. We first analyse the notions of risk and instability as important elements in adventure sports. Then we explore the notion of experience and spatiality, considering the way in which (...) we establish our relationship with the world. The theoretical background is found in the phenomenology of Merleau-Ponty and Bachelard’s phenomenology of imagination to investigate perspectives of space among adventurers. We hold that more than a different range of corporeal techniques, adventure sports can teach us a way of interrogating and looking at the world. They require a peculiar sensibility that allows our body to experience the environment in favour of a corporeal wisdom. Alternative sports indicate the possibility that we have to build up different ways of inhabiting the world and comprehending it. (shrink)

This paper focuses on the latent spatial philosophy in Heidegger’s ‘Being and Time’, highlighting a key aspect of the Heideggerian oeuvre that has mostly been overlooked by commentators. It outlines the concept of an original spatiality of being that is opposed to the philosophies of space in both physics and Cartesian metaphysics. Through an elaboration of the essentially relational character of Da-sein, it is argued that Heidegger’s vocabulary in ‘Being and Time’ yields an onto-topology that shows Da-sein’s primary spatial (...) embeddedness in the world. Finally, the paper argues that Heidegger’s concept of spatiality remained cursory due to its residual existentialist focus. In this context, it attempts a re-evaluation of its intellectual trajectory within the realm of the Spheres project. (shrink)

Existential space is lived space, space permeated by our raced, gendered selves. It is representative of our very existence. The purpose of this essay is to explore the intersection between this lived space and art by analyzing the work of the Cuban‐born artist Ana Mendieta and showing how her Siluetas Series discloses a space of exile. The first section discusses existential spatiality as explained by the phenomenologists Heidegger and Watsuji and as represented in Mendieta's Siluetas. The second section analyzes (...) the space of exile as a space of in‐between‐ness and borders. Lastly, the third section discusses temporality as it relates to the space of exile. Through the analysis of Mendieta's Siluetas, and in light of phenomenological accounts of space and the works of Anzaldúa and Mignolo, Ana Mendieta herself is disclosed as well as the space characteristic of those who can no longer be said to have a “home.” My exploration through my art of the relationship between myself and nature has been a clear result of my having been torn from my homeland during my adolescence. The making of my Silueta in nature keeps (makes) the transition between my homeland and my new home. It is a way of reclaiming my roots and becoming one with nature. Although the culture in which I live is part of me, my roots and cultural identity are a result of my Cuban heritage.1 As quoted in Gloria Moure, Ana Mendieta (Barcelona: Ediciones Polígrafa, S.A., 1996), 108. Ana MendietaLiving in a state of psychic unrest, in a Borderland, is what makes poets write and artists create.2 Gloria Anzaldúa, Borderlands La Frontera, The New Mestiza (San Francisco: Aunt Lute Books, 1987), 73. Gloria Anzaldúa. (shrink)

This paper provides a critical reflection on the nature of ethnic enclaves and segregation by presenting an analytical frame that can be used to capture the contested nature of spatiality in these spaces. By underscoring the dynamics in which differences constitute distinct subject positions, this paper posits a relational orientation to studying spatiality that is based on complex relations among and between subjects and space. To date, few attempts have been made to present an analytical frame for the (...) analysis of the spatiality of ethnic enclaves and segregation in which space becomes contested by different groups, occupants of space, and those external to space. This paper bridges this gap by synthesizing the relational approaches found in Bourdieusian field theory and Lefebvrian spatiality. This paper seeks to make three contributions. First, to provide an explicit theoretical anchor upon which relational and spatial theories converge since the underlying rationale for complementary is usually only implicitly evaluated. In detailing this convergence, the social constitution of reality and an emphasis on the duality between individuals and society as well as society and space are identified as a rationale for relational spatiality. Second, to demonstrate how a collective engagement with Bourdieu’s and Lefebvre’s approaches facilitates a recognition of spatiality as a polysemous social product and producer of social reality in addition to grounding this orientation as a critical dialectic engagement in which both the subjects and knowledge production cannot be neutral. Third, to present an analytical frame for the investigation of ethnic enclaves in and through which ethnic majorities, minorities, occupants of space, and those external to these enclaves constitute different views towards the same space. (shrink)

This volume is an important re-evaluation of space and spatiality in the late Renaissance and early modern period. History of science has generally reduced sixteenth and seventeenth century space to a few canonical forms. This volume gives a much needed antidote. The contributing chapters examine the period’s staggering richness of spatiality: the geometrical, geographical, perceptual and elemental conceptualizations of space that abounded. The goal is to begin to reconstruct the amalgam of “spaces” which co-existed and cross-fertilized in the (...) period’s many disciplines and visions of nature. Our volume will be a valuable resource for historians of science, philosophy and art, and for cultural and literary theorists. (shrink)

ABSTRACT This essay will explore the constitution of a transcendental theory of space through an examination of the notion of spatial synthesis in the works of Husserl, Paliard, and Deleuze. First, we shall explore the constitution of the sensorial fields in Husserl’s phenomenology. In Husserlian terms, space is not originally an empty form that can eventually be filled with a certain empirical content. Accordingly, the philosopher claims that spatiality is a consequence of the immanent synthesis of sensations. Then, we (...) will move on to Jacques Paliard’s psychology of perception, where we will find both aesthetic and noetic synthesis as transcendental conditions for the perception of space. Lastly, we will explore Deleuze’s theory of intensive space, specifically the concept of depth developed in a dialogue with Paliard. This comparative analysis shows that purely intensive fields of individuation are a transcendental a priori for the perception of an extensive space. (shrink)

the domain of Art critique and becoming a philosophical argument. How can we think of Perspective as symbolic Form? Is Perspective really a symbolic form? Why is Perspective so important? Because at the beginning of the Modern Age, Perspective as spiritual figure grounds many symbolic or even many scientific constructions. We could we say that perspective open the foundation of modern science as such. The “Geometrization” of Vision, beginning with perspective, will be for us the interpretative key in order to (...) understand the Modern Age as a whole. This understanding will allow us to understand the anthropologic dimension arising from the Modern Age, called „Perspectivism“. Assuming that perspective was neither only an invention of painting nor of geometry nor of philosophy, taken as singular fields of human inquiry, we will try to sketch the genesis of “perspective” from an interdisciplinary point of view. By doing so, we will also try to fix its deep significance for the anthropology of the Modern Age. Living and feeling in a perspectival world is the real invention of the Modern Age, one that overcame the closed Cosmos of the Middle Ages in order to reveal to mankind its own potential. Our interdisciplinary approach will proceed from many points of view and converge on the idea of a new kind of human experience. Such an interdisciplinary approach will open new questions about our present time. Are we justified in thinking of our experience today as perspectival? What does it mean today to think from perspectives in the manifold dimensions of our living and to face to the complexity of our times? (shrink)

The temple is a pivotal event in the religious life of the different cultures. In the article some aspects of the experience of the temple as sacred space are addressed. Qualitative dimensions of sacred space in Christianity and Islam as their directionality, hierarchy and dynamics are analyzed. In this perspective, it attempts to shed light on the genesis and the different meaning of the bell tower and the minaret as specific configurations of the sacred architecture of Christianity and Islam.Key words: (...) sacred architecture, space of the temple, bell tower, minaret. (shrink)

This phenomenological-psychological study aims at discovering the essential constituents involved in congenitally blind people's spatial experiences. Nine congenitally blind persons took part in this study. The data were made up of half structured (thorough) interviews. The analysis of the data yielded the following three comprehension forms of spatiality; (i) Comprehension in terms of image-experience; (ii) Comprehension in terms of notions; (iii) Comprehension in terms of knowledge.Comprehension in terms of image experience is the form which is most concretely and clearly (...) experienced. It is important to notice, that this kind of image experience is not synonymous with a visually based image experience — a fact which is discussed in the article. The following three features, which are to be understood as a description of what characterizes congenitally blind people's image experience, are presented; (i) Experience of the whole; (ii) Synthesizing/Harmonizing; (iii) Spontanous presentation of the whole. Furthermore, comprehension in terms of image experience is made up of the following four constituents, which aim at specifying the conditions for the possibility of having an image experience; (i) The image experience is based on tactile experiences; (ii) The inner horizon of the object has to be limited in order for the tactile sense to constitute an image experience; (iii) The person must have reached a certain degree of familiarity with the object; (iv) The importance of the emotional investment in the object. (shrink)

LoGart, and especially its image search function Page with Image (PWI), allows for the use of local gazetteers to trace the development of new institutions and spaces for science in China in a geographically more diverse assortment of places than historians of science have hitherto examined. This essay looks at how results obtained by using LoGart help to map out a new spatiality of science in modern China.

This volume is an important re-evaluation of space and spatiality in the late Renaissance and early modern period. History of science has generally reduced sixteenth and seventeenth century space to a few canonical forms. This volume gives a much needed antidote. The contributing chapters examine the period’s staggering richness of spatiality: the geometrical, geographical, perceptual and elemental conceptualizations of space that abounded. The goal is to begin to reconstruct the amalgam of “spaces” which co-existed and cross-fertilized in the (...) period’s many disciplines and visions of nature. Our volume will be a valuable resource for historians of science, philosophy and art, and for cultural and literary theorists. (shrink)

ABSTRACT The aim of this paper is to draw important parallels between the way in which configured pictorial practices of early Cubism interpreted the idea of tactile space and the phenomenological concept of existential spatiality. It is argued that in dispensing with the “illusion of perspectival space” and deconstructing geometrical perspective, several Cubist artists developed a position of multi-perspectival realism with respect to what remains ungraspable in the three-dimensional visual rendering of space. Tactile space is the main theme of (...) early Cubist painting. Tactility remains concealed by linear perspective and three-dimensional space, and existentially primordial tactile space turns out to be the ungraspable which Cubist experiments has to disclose. At the same time, these artists succeeded in avoiding any kind of a reification of space as something that statically embraces what is situated in it. The paper is also preoccupied with Cubist “geometrical experimentation”. The claim is defended that it is precisely this experimentation that most essentially anticipates Heidegger’s analyses of the spatiality of the ready-to-hand and the spatiality of being-in-the-world. Parallels are also drawn with Merleau-Ponty’s spatiality of the perceiving-tactile body which was chiefly focused on the presupposition that the visibility attained through visual perception is imbued with invisibility stemming from the immediate tactility relating the perceiving body and the perceived entities – a presupposition shared by the early Cubists and the French phenomenologist. (shrink)

In this article, I consider the ideologies that emerge when disability and LGBTQ rights advocates' ubiquitous calls for visibility collide. I argue that contemporary visibility politics encourage the production of post-racial and post-spatial ideologies. In demanding visibility, disability and LGBTQ rights advocates ignore, ironically, visible markers of difference and assume that being “out, loud, and proud” is desirable trans-geographically. I bring together disability studies and queer rural studies—fields that have engaged in remarkably little dialogue—to analyze activist calls for LGBTQ and (...) disability visibility. The discourses evident in such calls transcend movements and virtual spaces and emerge as some of the LGBTQ women in the rural Midwest whom I interviewed discuss their relations to LGBTQ sexuality and disability. I analyze several cases to illustrate how visibility discourses compel the erasure of material bodies, and in the process, render certain experiences obsolete. I close by considering how my critique of visibility discourses might influence critical discussions of identity politics more broadly. (shrink)

On fait ici l’hypothèse que les atmosphères nous enjoignent de penser l’unité originaire, c’est-à-dire non synthétique, d’une spatialité et d’une tonalité affective. Ce problème est philosophiquement ouvert dans Être et temps par la détermination heideggerienne de la spatialité et de la Befindlichkeit, ce qui ne débouche toutefois pas sur une étude des atmosphères. L’article présente ensuite deux voies pour penser la coappartenance de l’espace et de l’intonation, c’est-à-dire pour penser l’espace intoné (gestimmter Raum) : celle qui part de la vie (...) charnelle (Hermann Schmitz) et celle qui part de l’expressivité (Elisabeth Ströker). (shrink)

In the transcendental aesthetic of the Critique of Pure Reason, Kant claims that space and time are neither things in themselves nor properties of things in themselves but mere subjective forms of our sensible experience. Call this the Subjectivity Thesis. The striking conclusion follows an analysis of the representations of space and time. Kant argues that the two representations function as a priori conditions of experience, and are singular "intuitions" rather than general concepts. He also contends that the representations underwrite (...) some non-trivial a priori cognition of the objects of sensible experience. The Subjectivity Thesis is then presented as an immediate consequence: Space represents no property at all of any things in themselves nor any relation of them to each other. . . . For neither absolute nor relative determinations can be intuited prior to the existence of the things to which they pertain, thus [neither] can be intuited a priori. Time is not something which exists of itself, or which inheres in things as an objective determination. . . . [Were it] a determination or order inhering in things themselves, it could not precede the objects as their condition, and be known and intuited a priori by means of synthetic propositions. Kant's argument for the Subjectivity Thesis seems to have the following structure: * No absolute or relational features of things in themselves can be cognized a priori. (shrink)

Less than thirty years ago, South Africa still had laws strictly prohibiting “interracial” intimacy. In this study, participants shared stories of living in Cape Town with a partner of a different “race” and invoked spatial metaphors, of boundaries and border crossing, describing their experiences in cartographical, “landscaped” language. This article reflects on how these metaphors relate to deeper social dynamics that shape the lives of those in “race”—trangressing relationships, and their own sense of agency in managing the correlative inner landscape. (...) We suggest that these relationships are symbolic sites where society performs processes of ongoing racialization. (shrink)

Kant claims repeatedly that experience involves sensations being ‘ordered and placed’ in space. This paper considers what this surprising claim could possibly mean. After presenting the relevant textual evidence and rejecting two candidate interpretations of it, I defend a qualia or ‘mental paint’ interpretation, according to which experience involves a direct, conscious ‘acquaintance’ with sensations arrayed in a ‘phenomenal space.’ This interpretation allows us to take literally many of Kant's claims about sensation: that it is the matter of both intuition (...) and appearance, that we are conscious of sensation in perception, and that sensible qualities like color are sensations. (shrink)

The article aims to provide a semiotic interpretation of the sign of the Ecclesiastical Court within the legal framework from temporal and spatial perspectives. The starting point of the research is the idea that the history of the Russian Ecclesiastical Court is inextricably linked to the history of Russian society and secular court. Consideration of the pre-revolutionary ecclesiastical and secular law helps us explore principles of the ecclesiastical proceedings and organization, identify contradictions in understanding modern Ecclesiastical Court. Its sign is (...) not only limited to the legal interpretation. In his novel The Brothers Karamazov, Dostoevsky F. M. gave the sign of the Ecclesiastical Court symbolic meaning and, thus, expanded it beyond the existing legal framework. The Ecclesiastical Court is one of the symbols of Russian spirituality which is reflected in the concept of “Russian soul”. Rational elements of the sign of Ecclesiastical Court as well as its sensual and metaphorical components, are analyzed using the category of Truth. Clearly, the Cross is sign-symbol for Christianity. But if applied to the concept of Ecclesiastical Court, the Orthodox Cross becomes a sign-index. As a result, several semantically heterogeneous meanings of the sign of Ecclesiastical Court are revealed and described. (shrink)

This paper explores spatial justice in urban environments through immersive art and design, focusing on Amsterdam and Houston. It presents a case study from the Venice Biennale 2023, showcasing art's potential in fostering inclusive urban spaces. The study delves into the socio-political complexities of urban areas, highlighting often-ignored liminal spaces and their tensions and possibilities. Immersive art emerges as a transformative medium, capable of challenging and reshaping perceptions of space, and addressing systemic socio-economic disparities. Adopting a transdisciplinary approach, the research (...) combines insights from various fields to enrich discussions on spatial justice and inspire urban transformations. (shrink)

We argue that a phenomenological approach to social space, as well as its relation to embodiment and affectivity, is crucial for understanding how the social world shows up as social in the first place—that is, as affording different forms of sharing, connection, and relatedness. We explore this idea by considering two cases where social space is experientially disrupted: Moebius Syndrome and schizophrenia. We show how this altered sense of social space emerges from subtle disruptions of embodiment and affectivity characteristic of (...) these conditions. These disruptions are instructive, we suggest, in that they highlight the foundational role that body and affect play in organizing social space—the lived context in which we first encounter one another as social agents. (shrink)

We argue that a phenomenological approach to social space, as well as its relation to embodiment and affectivity, is crucial for understanding how the social world shows up as social in the first place—that is, as affording different forms of sharing, connection, and relatedness. We explore this idea by considering two cases where social space is experientially disrupted: Moebius Syndrome and schizophrenia. We show how this altered sense of social space emerges from subtle disruptions of embodiment and affectivity characteristic of (...) these conditions. These disruptions are instructive, we suggest, in that they highlight the foundational role that body and affect play in organizing social space—the lived context in which we first encounter one another as social agents. (shrink)

Scholars increasingly recognize that discourse is not a standing collection of representations for pre-existing thoughts and/or things in a pre-existing world. Still, many obstacles remain, and these seem to be inseparable from contemporary common-sense. When we ask about the nature of discourse, we are, ultimately, asking about the nature of world, the nature of the body, and also, there must be, if only tacitly, an account of space and time. Discourse, I would suggest, is a mode of evaluative praxis, a (...) way of articulately being-concerned-with-others. But discourse is not only a finely nuanced praxis, or a sophisticated mode of cooperative action. Its powers for spatializing and temporalizing include predication in their peculiar kind of care. In general, as implying a concernful -being-with-others-being-toward-world, discourse is an intentional nexus whose capacities for spatializing and temporalizing make-room for those situations in which we find ourselves thrown, projected, and concernfully stretching along. (shrink)

Several theorists argue that one does not experience something as being at or coming from a distance or direction in olfaction. In contrast to this, I suggest that there can be a variety of spatial aspects of both synchronic and diachronic olfactory experiences, including spatial distance and direction. I emphasise, however, that these are not aspects of every olfactory experience. Thus, I suggest renouncing the widespread assumption there is a uniform account of the nature, including the spatial nature, of what (...) is experienced in olfactory experience. (shrink)

Inside Notes From the Outside wrestles with issues that have loomed over anyone who has had to come to terms with concrete, pragmatic questions regarding identity within the interacting spheres of race, gender, class, and power. Based on the premise that discourse regarding these issues tend to be cast into a relationship of powerful vs. powerless, the author contends that power is not a fixed thing, but a subtle, complex matrix that shifts over time. A thoughtful approach toward issues of (...) cultural difference, Inside Notes From the Outside provides a sincere and uniquely interior perspective on identity formation. (shrink)

Journal of Philosophy of Education, Volume 55, Issue 1, Page 204-214, February 2021.