knowing a place’.16
After Heidegger, the phenomenology of listening is taken up by a number of
other philosophers, most notably Eugène Minkowski, Gaston Bachelard and
Jean-Luc Nancy. In his book Vers une cosmologie (1936), Minkowsky discussed
a new dynamic and vital category, a new property of the universe: reverberation … It
is as though the sound of a hunting horn, reverberating everywhere through its echo,
made the tiniest leaf, the tiniest wisp of moss shudder in a common movement and
transformed the whole forest, filling it to its limits, into a vibrating, sonorous
. Dublin: Stationery Office.
Central Statistics Office (CSO) (2008) Tourism Trends. Dublin: Stationery Office.
Mobility, space and consumption
Central Statistics Office (CSO) (2009) Survey on Income and Living Conditions (SILC).
Dublin: Stationery Office.
Cohen, E. (1979) ‘A phenomenology of tourist experience’, Sociology 13: 179–202.
Dart, J. (2006) ‘Home-based work and leisure spaces: settee or work-station?’, Leisure
Studies 25, 3: 313–28.
Dyck, I. (2005) ‘Feminist geography, the “everyday”, and local-global relations: hidden
spaces of place-making’, The Canadian
Robinson’s work and documents pertaining to
this Irish language movement through figures such as the film-maker Bob Quinn
and the political journalist Desmond Fennell.
Critical approaches to Robinson’s work typically converge on written or visual interpretations, whether they are focused on maps or prose. Gerry Smyth,
however, considers the question of ‘listening’ as it relates to two philosophical
systems: the phenomenology of listening associated with Jean-Luc Nancy and
the existentialist listening associated with Martin Heidegger. In ‘ “About nothing,
Alex Gekker, Sam Hind, Sybille Lammes, Chris Perkins and Clancy Wilmott
. Phenomenological approaches to temporality regard
time as emerging in our individual capacities for making sense of the world.
The father of phenomenology, Edward Husserl, focused on exploring what he
termed ‘internal time consciousness’ – suggesting that the temporal was a central and indivisible aspect of being human (Hoy, 2012). This idea of ‘being’ was
developed in Heideggerian thought through hermeneutics. Heidegger makes an
important distinction between different modes of temporality, which he characterises as ‘ontic’ and ‘ontological’. Ontic knowledge relates to the
‘passions,’ not fewer, is the answer. . . Rationality, once more is not a force to evoke against impulse and habit. It is the attainment of a working harmony among diverse desires” ( Dewey, 2008a , 136).
Consequently, Shalin suggests that the theory of communicative action leaves out what pragmatists call embodied or concrete reasonableness ( Alexander, 1987 ; Rochberg-Halton, 1986 ; Shalin, 1992 ). Macke (1995) has similarly argued that Dewey’s concept of experience is not qualitatively or perceptively different from some forms of French phenomenology and