For Marc Augé, a non-place comes into existence when human beings do not recognise themselves in it. (see place / identity) Non-places begin with uprootedeness -- uprooted nineteenth century countrymen, migrants, refugees, etc. They provide the "passive joys of identity loss." While anthropological places create the organically social, so non-places create solitary contractuality. (p.94) Thus a space which cannot be defined as relational, or historical, or concerned with identity will be a non-place, and these non-places are the real measure of our time. (pp.77-79) 

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personal space

Here is where I can write in the first person. So this discursive space, at least, can be thought of as personal, as a place of private defintion, grudgingly aware as I may be that my private sphere is socially formed.

Although Phenomenology holds little intellectual appeal these days (its point of view seems naive, its universalizing subjectivity too suspect) I still feel that there should be a place for reporting and sifting through one's own experience. (getting their feel?)

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In the Timaeus, Plato pictured the natural world as the product of a divine craftsman who looked to the world of eternal being for his model of the good and then created a natural order that was as good as it possibly could be. ("Teleology", by James C. Lennox, in Keller and Lloyd, eds. Keywords in Evolutionary Biology ) This model is the origin of what is sometimes referred to as "external teleology." The "externality" is twofold: the agent whose goal is being acheived is external to the object, and the value is the agent's value, not the object's. (This is much closer to the idea of the machine

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