Warner Introduction CFC 48 1

2022

Philosophical Studies, 2010

Springer eBooks, 2022

Despite many voices that have predicted the decline of memory studies after its national boom in the 1980s and 1990s, the next twenty years opened up its next, cosmopolitan chapter. The so-called third wave of memory studies brought a variety of new concepts to account for the unprecedented transnationalization of research in the humanities and social science in general, and in memory studies in particular, such as "multidirectional memory" (Rothberg 2009), "travelling memory" (Erll 2011), "memory unbound" (Bond, Craps, and Vermeulen 2017), "transnational memory space" (Wüstenberg and Sierp 2020), and "mnemonic solidarity" (Lim and Rosenhaft 2021). This book sets to introduce one more notion into the family of memory studies' concepts, that of "regions of memory". Its principal aim is to challenge further the dichotomy of national vs. cosmopolitan memory that was introduced by the third wave

WIREs Cognitive Science, 2021

Rejecting the received account, which includes procedural and semantic memory, Stanley B. Klein claims that only episodic memory is genuine memory. This is so, he asserts, because only episodic memory is partly constituted by a quale, a Nagelian 'what it is like' feeling of the past. However, his actual position reveals a very different set of claims about memory, one that involves a distinctive feel, distinct from Nagelian qualia and other versions of what qualia are. We argue that Klein's actual position significantly differs from what he claims memory is. And we try to describe what Kleinian qualia should feel like. We suspect that they might not feel like anything at all.

abstract from Cathy Caruth's book on trauma

Cultures of memory cultivate our memory by encouraging the displacement of exterior historical events by the interiority of singular memory, rendered collective through an ethics and politics of empathic communicability. The assumption being that, while we are the products of history, we are the producers of memory, and thus can be held responsible for what we produce. The assumption is that historically we are within time while, memorially, time is within us. As such, cultures of memory cultivate to the extent that they establish a collective and systematic exchange of interiorities in the name of a shared responsibility for the past, present and future: a caring community of retention / recollection, intention / attention and protention / expectation. But, outside of the exigency to cultivate our memories and memorialise our cultures, is it possible to emancipate memory from the cultural concept of memory?

2013

This thesis is an investigation of memory. Reflective memory demands two things. First, that it might relate and logically position itself in relation to what is absent. Second, that it is to remain open to free repetition for so long as it goes unchallenged by forgetting or correction. Under these structural requests, the ground for an ontological comparison appears: are not these demands also the demands of language? According to Husserl's Logical Investigations, a sign must, in its hunger for truth and fulfillment, be able both to constitute a relation with the signified, though absent, object and to repeat its sense and meaning over time. Analogously then, memory is like a language insofar as it speaks of the past in its absence and, at the same time, drives forward to its 'death', selfeffacement, and dissolution; that is, forward into the resolution of truth.

International Social Science Journal, 2011