Post-phenomenology/post-phenomenological geographies

Post-phenomenological geographies are an emergent (and as yet relatively fragmentary) body of work. This work does not reflect a turn away from phenomenological theories; rather it reflects a critical engagement which rereads them through the post-structuralist theories of such authors as Deleuze, Derrida, and Levinas. This rereading, combined with a disciplinary context of a turn to practice and the ‘more than human’, has resulted in post-phenomenological geographies which extend the boundaries of the phenomenological focus upon the experiencing subject (in place). Thus, the interest is in the ways in which inhuman, nonhuman, and more-than-human forces contribute to processes of subject formation, place making, and inhabiting the world. These geographies have thus far been played out through critical explorations of the realms of the experiencing subject and landscape. This more-than-human focus has tested conventional human geographical methods, requiring innovative use of technologies such as video to document research, the use of experiential research methods, and also experimentation with the form of narrating these experiential methods.

Heaney and the neighbour: poetry between politics and ethics

In this essay I argue that Heaney uses the figure of the neighbour to examine questions of otherness and cultural difference and their relationship to history and politics. The neighbour is of course a figure that has played a central role in Western philosophy and theology for centuries, from the Gospels and Kant to Freud and Lacan. It is also a concept to which Western poetry often returns, particularly in the work of Herbert, Clare, Eliot and Auden. Heaney too belongs to this tradition, in that his oeuvre contains many poems which consider the relationship between neighbours, and do so in ways profoundly suggestive for consideration of the relationship between historical events, social structures, cultural difference and psychic affect. In my essay I argue that Heaney sketches a profoundly materialist conception of subjectivity in its relationship with the Other. In doing so I contrast Heaney’s treatment of the neighbour, with its emphasis on questions of politics and locality, to the treatment of the neighbour in the ethical philosophy of Emmanuel Levinas.

Sociality and money

This is a translation of ‘Socialité et argent’, a text by Emmanuel Levinas originally published in 1987. Levinas describes the emergence of money out of interhuman relations of exchange and the social relations – sociality – that result. While elsewhere he has presented sociality as ‘nonindifference to alterity’ it appears here as ‘proximity of the stranger’ and points to the tension between an economic system based on money and the basic human disposition to respond to the face of the other person. Money both encodes and effaces sociality, both designates and disguises social relations. It arises from the way that needs and interests are manifested in exchange relations, in what he calls the ‘interestedness’ of economic life. But interests are always already cut through by the fact that being is always ‘being with others’. Being is always ‘interbeing’. Interestedness is always confronted by disinterestedness, that is, by a sociality marked by the ‘goodness of giving’, attachment to and concern for the poverty of the other person. Levinas concludes with a discussion of sociality and justice, posing questions about the tension between the demand to respond to an Other immediately before me and at the same time to respond to the demands of an other Other (the third person) who also invites a response.