gendered space

from James Tiptree, Jr., "Houston, Houston, Do You Read?" (1976)

He begins to realize he is somewhat upset. Dave is right, damn it, they are hiding things. Is this brave new world populated by subhuman slaves, run by master brains? Decorticate zombies, workers without stomachs or sex, human cortexes wired into machines? Monstrous experiments rush through his mind. He has been naive again. These normal-looking women could be fronting for a hideous world.

spaces of appearance

from Hannah Arendt, The Human Condition (1957)

In acting and speaking, men show who they are, reveal actively their unique personal identities and thus make their appearance in the human world.

The polis, properly speaking, is not the city-state in its physical location; it is the organization of the people as it arises out of acting and speaking together, and its true space lies between people living together for this purpose, no matter where they happen to be. . . . It is the space of appearance in the widest sense of the word, namely, the space where I appear to others as others appear to me, where men exist not merely like other living or inanimate things but make their appearance explicitly.

The space does not always exist, and although all men are capable of deed and word, most of them -- like the slave, the foreigner, and the barbarian in antiquity… -- do not live in it. No man, moreover, can live in it all the time. To be deprived of it means to be deprived of reality, which, humanly and politically speaking, is the same as appearance. To men the reality of the world is guaranteed by the presence of others, by its appearing to all; "for what appears to all, this we call Being," and whatever lacks this appearance comes and passes away like a dream, intimately and exclusively our own but without reality.

the nightly obliteration of being

from Gaston Bachelard, The Poetics of Reverie (1960) trans. Daniel Russell (1969)

The night dream (rêve) does not belong to us. It is not our possession. With regard to us, it is an abductor, the most disconcerting of abductors: it abducts our being from us. Nights, nights have no history. They are not linked one to another. And when a person has lived a lot, when he has already lived some twenty-thousand nights, he never knows in which ancient, very ancient night he started off to dream. The night has no future. 
...
We become elusive to ourselves, for we are giving pieces of ourselves to no matter whom, to no matter what. The nocturnal dream disperses our being over phantoms of unusual beings who are no longer even shadows of ourselves. The words "phantoms" and "shadows" are too strong. They are still too well attached to realities. They prevent us from going as far as the extremity of the obliteration of being, as far as the obscurity of our being dissolving into the night.

winter's greatest hits in bachelard...

from Gaston Bachelard, The Poetics of Space (1958) trans. Maria Jolas (1964)

...snow especially reduces the exterior world to nothing rather too easily. It gives a single color to the entire universe which, with the one word, snow, is both expressed and nullified for those who have found shelter...

In any case, outside the occupied house, the winter cosmos is a simplified cosmos. It is a non-house in the same way that metaphysicians speak of a non-I, and between the house and the non-house it is easy to establish all sorts of contradictions. Inside the house, everything may be differentiated and multiplied. The house derives reserves and refinements of intimacy from winter; while in the outside world, snow covers all tracks, blurs the road, muffles every sound, conceals all colors. As a result of this universal whiteness, we feel a form of cosmic negation in action. The dreamer of houses knows and senses this, and because of the diminished entity of the outside world, experiences all the qualities of intimacy with increased intensity.

II

Winter is by far the oldest of the seasons. Not only does it confer age upon our memories, taking us back to a remote past but, on snowy days, the house too is old. It is as though it were living in the past of centuries gone by.

metaphor vs. image

from Gaston Bachelard, The Poetics of Space (1958) trans. Maria Jolas (1964)

Now a metaphor gives concrete substance to an impression that is difficult to express. Metaphor is related to a psychic being from which it differs. An image, on the contrary, product of absolute imagination, owes its entire being to the imagination. Later when I plan to go more deeply into the comparison between metaphor and image, we shall see that metaphor could not be studied phenomenologically, and that in fact, it is not worth the trouble, since it has no phenomenological value. At the most, it is a fabricated image, without deep, true, genuine roots. It is an ephemeral expression. It is, or should be, one that is used only once, in passing. We must be careful, therefore, not to give it too much thought; nor should the reader think too much about it. And yet, what a success the drawer metaphor has had with Bergson's followers!

Contrary to metaphor, we can devote our reading being to an image since it confers being upon us. In fact, the image, which is the pure product of absolute imagination, is a phenomenon of being; it is also one of the specific phenomena of the speaking creature.