Of course, thanks to the house, a great many of our memories are housed, and if the house is a bit elaborate, if it has a seller and a garrett, nooks and corridors, our memories have refuges that are all the more clearly delineated. All our lives we come back to them in our daydreams. A psychoanalyst should therefore turn his attention to this simple localization of our memories. I should like to give the name of topoanalysis to this auxiliary of psychoanalysis. Topoanalysis, then, would be the systematic psychological study of the sites of our intimate lives. In the theater of the past that is constituted by memory, the stage setting maintains the characters in their dominant roles. At times we think we know ourselves in time, when all we know is a sequence of fixations in the spaces of the being’s stability - a being who does not want to melt away, and who, even in the past, when he sets out in search of things past, wants time to “suspend” its flight. In its countless alveoli space contains compressed time. That is what space is for.
Such awareness as this has generated in our time the technique of the suspended judgment by which we can transcend the limitations of our own assumptions by a critique f them. We can now live, not just amphibiously in divided and distinguished worlds, but pluralistically in many worlds and cultures simultaneously. We are no more committed to one culture - to a single ratio among the human senses - any more than to one book or to one language or to one technology. Our need today is, culturally, the same as the scientist’s who seeks to become aware of the bias of the instruments of research in order to correct that bias. Compartmentalizing of human potential by single cultures will soon be as absurd as specialism in subject or discipline has become. It is not likely that our age is more obsessional than any other, but it has become sensitively aware of the conditions and fact of obsession beyond any other age. However, our fascination with all phases of the unconscious, personal and collective, as with all modes of primitive awareness, began in the eighteenth century with the first violent revulsion against print culture and mechanical industry. What began as a “Romantic reaction” towards organic wholeness may or may not have hastened the discovery of electro-magnetic waves. But certainly the electro-magnetic discoveries have recreated the simultaneous “field” in all human affairs so that the human family now exists under conditions of a “global village.” We live in a single constricted space resonant with tribal drums. So that concern with the “primitive” today is as banal as nineteenth-century concern with “progress,” and as irrelevant to our problems.