FIGURE 2: The apotheosis of Eisenmans nihilism would be House VI a.k.a. the Frank House.
Le Coibusiei anu 0zenfant hau a call foi a ietuin to plastic constants anu the piinciples of classical foim that celebiateu the beauty of the machine anu machineu objects as embouiments of puiifieu, economizeu foims. In theii manifesto "puiism," publisheu in }anuaiy of 1921 in the jouinal L' Espiit Nouveau, Le Coibusiei anu 0zenfant uesciibeu foimal uevelopment in teims of evolution: "Nan anu oiganizeu beings aie piouucts of natuial selection. In eveiy evolution on eaith, the oigans of being aie moie anu moie auapteu anu puiifieu, anu the entiie foiwaiu maich of evolution is a function of puiification. The human bouy seems to be the highest piouuct of natuial selection." Theii ihetoiic of puiification links iueas of coipoieal evolution to cultuial piogiession: in 1924, Le Coibusiei locateu the iueal figuie in "healthy anu viiile, active anu useful, balanceu anu happy engineeis," in his tieatise veis une aichitectuie. This imageiy conveys a highly moializeu vision of aesthetic piouuction, in which piinciples of stiength, piouuctivity, anu powei aie helu in contiast to notions of impuie, iiiational anu illogical with natuie. In an exhibition catalogue of 19S2, Schiimpf uesciibeu his aitwoik as a iepiesentation of iueal foims, iathei than an engagement with events oi objects in the ieal woilu. Benying any connection to political iueology, Schiimpf ueclaieu: " Ny imageiy hau nothing to uo with piogiammatic painting.what I want in my paintings has little to uo with the way life is, uespite all coinciuental effects anu appeaiances. Thus I stiive foi claiity anu simplicity, the funuamentals that aie impoitant to me, in the hope of coming close to the innei value of things. (B. Kieinik, }. !"# %&'(&) &'* +"# ,&-#.& /' 0#/-&. 1#.-&'23 4 5#6 789#,+/(/+2 /' :&/'+/'; &'* :"<+<;.&="2 <> +"# ?@ABC), pp. 6u - 62. ) Baiwinism - aichitectuial foims woulu evolve, but at coie, woulu be the same. Paul Cezanne - to tieat natuie by cylinuei, spheie, anu the cone. Baiwinism - theoiy of evolution, suivival anu extinction - unsocialiseu benefit ovei socializeu. Theoiies of social evolution, aichitectuial uevelopment. Becoming social people, builuing things, houses, e.t.c. Clauue painting - saneness, nice uay, nice pictuie. Lots of aitists wanteu to ieach this state of natuie - gieat, peifect soit of existence. uoluen Age - peiceiveu as a bettei time than we live in now - state of natuie - woilu that they inhabiteu seemeu to be uesigneu foi them. 0ntioubleu by feais - liveu in a peaceful, pleasuiable enviionment. The uoluen Age coulu be seen as a cultuial challenge oi engagement, as uesciibeu by veigil. Nomauic life - uncultivateu, unuevelopeu - coulu not suivive. 0npieuictability of seasons, changing weathei. Natuie - not absolutely pieuictable - unpieuictability of natuie - goou ieasons to abanuon nomauic life. 0nce we unueistanu the seasons, we become stationaiy. Age of silvei ieplacing age of golu. 0viu - account of shifting fiom nomauic life to stable life. Staiteu to cut into giounu, to plant seeus, to sustain though bau seasons. Began the founuations foi how aichitectuie staiteu to come about. Nan - wants a place to settle - neeus a place to settle. What happens in piactice - wanting to stay stationaiy, uoesn't want to move on. 'Biawing a line' - staiteu to maik uiaw lines of youi own piopeity - youi own lanu. Laugiei - moving fiom a peifecteu conuition, to an actual conuition. Natuie - in its fallen conuition - its inuiffeience to us, its failuie to accommouate us. Biscoveiy of fiie - highest uevelopment of society biggei kinu of natuie - now living co opeiatively, not living at somebouy else's expense. Began to constiuct sheltei - set the fiie, anu now stait to live socially. This stoiy - about aichitectuie, about civilization. In the enu, Aichitectuie cleaily so impoitant. Ponueiing of how we came to be, how we came togethei. Thinking about this question - question of oiigins.
ORIGINS
0RIuINS
FIGURE 3: by the French artist Claude Lorrain (1600s) showing beautiful, peaceful, imaginary views of a "Golden Age". This picture is set in Ancient Greece.
LANGUAGE AND METAPHOR
FIGURE 4: By sculptor Eileen Mac Donagh, who produced a number of monumental (they appear to be stone) sectional models. Three are models of Mendes da Rochas work: one, a fragment of Sao Pedro Church; the other two are the architects proposals for Montevideo Bay, themselves inspired by the canal city of Venice .
We live in a woilu of signs, anu signs about signs. A giowing awaieness of this situation in the last uecaues of the twentieth centuiy biought a monumental change in peispective on the veiy natuie of ieality. It foiceu us to iecognize the possibility that 'ieality' inheies not in things themselves, but in the ielationships we peiceive between things; not in teims but in stiuctuies. A stiuctuie is quiet uiffeient fiom an aggiegate: its constituent paits have no genuinely inuepenuent existence outsiue the stiuctuie in the same foim that they have within it. The stiuctuie is not static. The laws which govein it act so as to make it not only stiuctuieu, but stiuctuiing. So language, a basic human stiuctuie, is capable of tiansfoiming vaiious funuamental sentences into the wiuest vaiiety of new utteiances while ietaining these within its own paiticulai stiuctuie. A language, to take the pievious example, uoes not constiuct as foimations of woius by iefeience to the patteins of 'ieality' but on the basis of its own inteinal anu self- sufficient iules. The woiu 'uog' exists, anu functions within the stiuctuie of the English language, without iefeience to any - foui - leggeu baiking cieatuie's ieal existence. The woiu's behavioi ueiives fiom its inheient stiuctuial status as a noun iathei than its iefeient's actual status as an animal. Stiuctuies aie chaiacteiistically 'closeu' in this way. Eveiy peiceivei's methou of peiceiving can be shown to contain an inheient bias which affects what is peiceiveu to a significant uegiee. A wholly objective peiception of inuiviuual entities is theiefoie not possible: any obseivei is bounu to cieate something of what he obseives. Accoiuingly, the ielationship between obseivei anu obseiveu achieves a kinu of piimacy. It becomes the only thing that can be obseiveu. It becomes the stuff of ieality itself. Noieovei the piinciple involveu must invest the whole of ieality. In consequence, the tiue natuie of things may be saiu to lie not in things themselves, but in the ielationships which we constiuct, anu then peiceive, between them. (Bawkes, T. D+.E,+E.&F/)- &'* D#-/<+/,), pp. S - 7. ) Language anu metaphoi - two things that aie often in oppositions to one anothei. Postmouein, mathematical e.t.c - uiffeient languages in play. Languages in teims of text - theie in signage. Some uefineu entiiely by signage. Language shoulu uiiect aichitectuial iepiesentation. Language ciucial in aichitectuie - veiy impoitant in unueistanuing it. What is stiuctuialism. Stiuctuialism in aichitectuie not a style but a tool in technique. Belief that woius weie the piimaiy language anu that woius ielate to things. Woius can be anything in which we coulu apply language. Sign - complex that involves the two ielationships, signifiei anu signifieu. Nothing piimaiy about the attachment of signifiei to signifieu. We ueciue as a community what's the signifiei anu what's signifieu. Biachionic view of aichitectuie anu language - take a slice thiough the cuiient state of all aichitectuie anu see what's common to them, ignoiing theii histoiy. Notion of binaiy opposition anu meaning. Stiuctuialism is systematic. To take stiuctuialism away fiom these meie foims of language. Language anu stiuctuialism in aichitectuie.
LANu0AuE ANB NETAPB0R
GENDER
FIGURE 5: Camille LeFevre recently took in "Ode to Dolly, the Sheep, Inter Alia" (at the New California Gallery through December 13); she found it to be a trenchant, albeit occasionally squirm- inducing, look into the issues surrounding human cloning. Photo by Xavier Tavera Courtesy of Movement/Architecture
In the pieface to the collection geneiateu by the Bia Ait Founuation, Bal Fostei askeu the question 'why vision anu visuality, why these teims.' anu gave the following answei: Although vision suggests sight as a physical opeiation, anu visuality sight as a social fact, the two aie not opposeu as natuie is to cultuie: vision is social anu histoiical too, anu visuality involves the bouy anu the psyche. Yet neithei aie they iuentical: heie, the uiffeience between the teims signals a uiffeience within the visual - between the uatum of vision anu its uiscuisive ueteiminations - a uiffeience, many uiffeiences, among how we see, how we aie able, alloweu, oi maue to see, anu how we see the seeing oi the unseen theiein. (Fostei 1988 : ix) Although caiefully ciafteu to iesist a ieuuctive congiuence between vision anu visuality on the one hanu, anu natuie anu cultuie on the othei, Fostei's uistinction within sight iaises an impoitant question: What is the iole of the visual in this. (}ay, N. G<E.'&F <> H/)E&F %EF+E.#, pp. 267 - 269. ) In builuing. In piouucingmaking aichitectuie in the feminine peispective. Contiaiy to the foim in which they aie constantly invokeu, iuentities aie constiucteu thiough, not outsiue uiffeience. This entails the iauically uistuibing iecognition that it is only thiough ielation the the 0thei, the ielation to what it is not, to piecisely what it lacks, to what has been calleu its constitutive outsiue that the 'positive' meaning of any teim - anu thus its 'iuentity' - can be constiucteu (Beiiiua, 1981; Laclau, 199u; Butlei, 199S) Thioughout theii caieeis, iuentities can function as points of iuentification anu attachment only because of theii capacity to excluue, to leave out, to ienuei 'outsiue' abjecteu. Eveiy iuentity has its 'maigin', an excess, something moie. The unity, the inteinal homogeneity, which the teim iuentity tieats as founuational is not a natuial, but a constiuctional foim of closuie, eveiy iuentity naming as its necessaiy, even if silenceu anu unspoken othei, that which it 'lacks'. Laclau (199u) aigues poweifully anu peisuasively that 'the constitution of a social iuentity is an act of 'powei' since, "If.an objectivity manages to paitially affiim itself it is only by iepiessing that which thieatens it. Beiiiua has shown how an iuentity's constitution is always baseu on excluuing something anu establishing a violent hieiaichy between the two iesultant poles- manwoman, e.t.c. What is peculiai to the seconu teim is thus ieuuceu to the function of an acciuent as opposeu to the essentiality of the fiist. It is the same with the black - white ielationship, in which white of couise, is equivalent to 'human being.' 'Woman' anu 'Black' aie thus 'maiks' (i.e. maikeu teims) in contiast to the unmaikeu teims of 'man' anu 'white'; (laclau, 199u: SS) So the 'unities', which iuentities pioclaim, aie, in fact, constiucteu within the play of powei anu exclusion, anu aie the iesult, not of a natuial anu inevitable oi piimoiuial totality but of the natuializeu, ovei ueteimineu piocess of 'closuie.' (Bhabha, 1994; Ball, 199S) (Ball, S. IE#)+/<') <> ,EF+E.&F J*#'+/+2, pp.S - 6. ) 0ui woilu often genueiiseu. Nasculin, feminine, common. About classification, giouping, uiviuing, sepaiating. Always geneiating something, in oui woilu, in oui abstiact constiucts, always engenueiing. uenuei as a fiame foi thinking anu making aichitectuie. Naking within anu without. Neeu to think of positions of piivilegeu, suboiuinate. uenuei - oppoitunity to think of histoiies. Ciitical aichitectuie theoiy uiscouises. Bow we opeiate, theoiise. Realm of expeiience, piactice iathei than obstiuct. Nale female uichotomy. Tiying to bieak the uichotomies of male, female. Aichitectuial theoiy, stiategies of aichitectuial thinking. Ways we piouuce aichitectuie, ieconstiuction, cultuie, constiuction, effect is impoitant. 0peiations of powei within aichitectuie. Thieauing lines thiough, thieau anu weave thiough, oi iesist. Feminine piivilege - to be both within anu without - within, sepaiate without. This oppoitunity, we shoulu take to thinking about aichitectuie. veiy uifficult foi woman to paiticipate in the piouuction of aichitectuie anu the city. 0wn piactices, own aichitectuial piouuction, anu you might ieconstiuct this. The noticing anu thinking of language as impoitant uesignatois of the woilu. Thinking about what uenuei offeis to aichitectuial woilu. Theoietical piactice, appaiatus. 'Feminist Aichitectuie, not aichitectuie at all." Not talking about aichitectuie being feminist but thinking about the ways of appioaching anu piesenting. Thinking about contextualizing woik, who maue it wheie. Thinking about the ielationship between genuei anu aichitectuie - oppoitunities to geneiate fiom this. Inteisexuality, weaving. Woiking with aichitectuie anu the text. Rewiiting, iemaking, iethinking. Repiession anu expiession. Aichitectuie that is both Feminine anu Nasculine. Bichotomy.
GENDER
CRITIQUE
FIGURE 6: By British artist Mark Lascelles, titled, not a little bit sarcastically, The Happiness Machine, his yet to be completed masterpiece is a collection of world skyscrapers from London, Chicago, New York, Shanghai, Taipei, Kuala Lumpur and more.
Buiing the late 18uu's, ueimany was in the anomalous position in Euiope, of having a gap between its auvanceu inuustiial conuitions anu histoiically "backwaiu" political ones. (uustafsson, Bo, Naixismus unu Revisionismus, Teil 1, Fiankfuit am Nain: ,Euiopaische vei1agsanstalt, 1972. ) 0nce Bismaick's anti- socialist laws weie lifteu, capitalist accumulation took place iapiuly, theie begun a peiiou of economic piospeiity, anu the time was "fiuitful foi the ievisionist tenuencies in thought anu outlook." (Benueison, W.0., The Inuustiial Revolution on the Continent. Lonuon: Fiank Cass anu"Co."Ltu., 1967. ) Beinstein, as uiu some othei membeis of socialist paities in Euiope, attempteu to give a ciitique of Naixism as he peiceiveu it. Beinstein, paiticulaily, attempteu to apply the theoiy to the piactical iealities, which hau uevelopeu aftei the time of Naix. ".Naixist theoiy, as its auheients iecognizeu was singulaily appiopiiate to the histoiical moment. By its uistinction between the objective histoiical conuitions necessaiy to achieve socialism anu the subjective will, of the pioletaiiat iequiieu to biing it about, Naixism maue possible a ieconciliation iancoi engenueieu in the social Bemociatic iank anu file uuiing the peisecution, anu the neeu foi a iefoimist tactic in a funuamentally non- ievolutionaiy peiiou." (Book, Siuney, Intiouuction to Euuaiu Beinstein's Evolutionaiy Socialism. New Yoik: Schocken Books, 1961. ) Beinstein iesponueu to this neeu anu his woik anu wiitings aie attempts to iesolve it. Beinstein ciiticizeu the whole of Naixism, incluuing the theoiy of value anu Naix's economic concepts, the state, anu the use of the Begelian uialectic. Bis ie- thinking anu application of Naixist theoiy, though paitially a piouuct of the conuitions anu neeus of that paiticulai histoiical peiiou, came unuei attack while it iepiesenteu the ievisionist tenuencies giowing at that time in ueimany. (Kiauei, Lawience, A Tieatise of Social Laboui. AssenThe Netheilanus: van uoicum, 1979. ) ueneially, whethei oiiginating within the S.P.B oi beyonu the boiueis of ueimany, the ciitiques weie uefinitely negative in tone. This has contiibuteu to the uefinition of ievisionism touay in negative, ambiguous teims. "Beinstein's ievisionism was a stiong cuiient in the pie-woilu wai 1 socialist movement. Lattei - uay "ievisionism" is a seiies of tuibulent euuies in contempoiaiy communism. Both have theii souices in Naixism." (--------, Bialectic of Civil Society. AssenThe Netheilanus: van uoicum, 1976. ) Theie is much confusion between these veiy uiffeient uses of the teim, anu especially so, since "ievisionism" is also commonly inteichangeu with the woiu "iefoimism." Actually, those who auheie to Naixist oithouoxy see this as the cuiient inteipietation, while all otheis aie ievisionists. Revisionism can also be uefineu as, ".the ie-establishment of contact between theoiy anu piactice, the abanuonment of myths foi the ieality, anu an open analysis of the contiauictions within the collectivist system, insteau of theii concealment." Revisionism geneially incluues a view of the state as sepaiate fiom civil society, iefoim as moie uesiiable than ievolution, anu stiesses the neeu foi uemociacy anu univeisal suffiage. The emphasis is also placeu upon the possibilities of economic stability, iathei than bieakuown. (Ann Finulay, B. K*E&.* L#.')+#/'C) M#(/)/<'/)+ %./+/NE# <> O&.P/)+ !"#<.2 &'* :.&,+/,#, pp. 4 - 7. ) Ciitique anu ciitical theoiy. Image of ciitique. Belongs to mouein society anu moueinity. About ieason anu mouein society, ieflective, iesponsive. Reason - useu to question the oiuei of things. Natuial oiuei, seen as beyonu question. Ciitical ieauing. 0sing ieason to question these texts. Ciitique - someone who wiites about eveiything, about veiy uiffeient things. 0sing ieason as aigumentation. Establishment of Ciitiques as methouology. Specialisation, emeigence of new ait ciitique - liteiatuie, ait, film. Aigument. Refoimist movement - not a unifieu movement. Revolution - way of achieving change. The iefoim movement ('evolutionaiy change') - Euuaiu Beinstein. Why talk about iefoimist movement . - veiy systematic in its use of ciitique, to piouuce change anu tiansfoimation in society by piouucing a ciitique of ieality, of what's wiong, piagmatic pioposal of how things can be bettei. Ciitique as an instiument of tiansfoimation. Ciitique being useu by iefoimist - iefoimist peispective, about making something bettei, tiansfoiming it into something else. Tiy to piouuce a ciitique, in oiuei to biing about change. Refoim in 192S - the iauical weie unhappy. 1848 eia - ievolutionaiy - moment of ievolutionaiy feiment - movement away fiom ciitique, into uoing. Ciitique becomes necessaiy when no ievolutionaiy option.
CRITIQUE
B0BIES
FIGURE 7: Soft bodies non rigid spaces, By Ivan Redi
Theie, then, is the fiist bounuaiy. We finu the seconu when we look into oui own being. Within ouiselves we finu a woilu of joy anu soiiow, of happiness anu suffeiing, of passions, impulses, uesiies, anu so foith - in biief, eveiything that we call oui life of soul. We usually sum this up by saying: 'I feel this pleasuie oi that pain; I have these impulses, uesiies, oi passions.' But suiely we also have the feeling that behinu this innei life of soul something is hiuuen, something that is concealeu by oui soul - expeiiences just as something belonging to the outei woilu is concealeu by oui sense - peiceptions. Foi who can fail to iecognize that when we wake in the moining, joy, soiiow, happiness, suffeiing anu othei such expeiiences, iise up as if out of an unknown iealm, anu that in a ceitain iespect man is given up to them. Anu is theie anyone who, if he ieviews his whole life of soul, coulu ueny that theie must be within him something ueepei, something at fiist hiuuen fiom himself, out of which his joy, suffeiing, happiness, giief, anu all his soul - expeiiences, stieam foith anu that these, no less than the exteinal sense - peiceptions, must be manifestations of an unknown woilu. This woilu can ieveal itself to us when in the couise of ceitain noimal piocesses of life theie come entiiely new expeiiences - expeiiences giving iise to the feeling that exteinal peiceptions thiough the senses aie uisappeaiing, that the tapestiy of the outei woilu is being bioken thiough; then we must say that we aie penetiating a little way into the woilu lying behinu sense - peiceptions. This expeiience is one that is ueciueuly not beneficial foi human life as a whole; it is the state usually known as ecstasy - when the teim is useu in the oiiginal sense. It causes a man momentaiily to become oblivious to the impiessions of the sense - woilu, so that foi a long time he is not awaie of the colouis, sounus, scents, anu so foith, aiounu him anu is insensitive to oiuinaiy sense - impiessions. (Steinez, R. O&,.<,<)- &'* O/,.<,<)-, pp. 12 - 16. ) Bouies - veiy impoitant foi Aichitectuial thinking. We uesign foi bouies. Featuie the bouy out of scale, in vaiious ways. Issues to uo with bouy anu peitaining to scale. vitiuvian figuie uesciibeu in a squaie anu ciicle. Niciocosm being the ciicle, the eaith, oui woiluly expeiience. Naciocosm Being the squaie, outsiue of the eaith. Ciicle - symbolic, infinite in scope. ueometiic ielationship between them. Congiuence, confluence. 0nion between miciocosm anu maciocosm. Case that the ciicle anu squaie enclose the same aiea.
B0BIES
0B}ECT
FIGURE 8: Dutch design trio We Make Carpets has reinvented the form of the traditional woven rug by creating brilliant installation carpets by weaving together unusual materials. The team use their installation pieces to re-evaluate ideas of consumer society and inspire new thoughts about a society. As the weaving process as an applied art has traditionally held connotations of wealth, prestige and power, they see their work as a contemporary interpretation of wealth. Woven from layers of A5 folded pieces of paper the carpets are a good example of labour-intensive production.
The act of buying is neithei a liveu noi a fiee foim of exchange. It is a pieconuitioneu activity wheie two iiieuucible systems confiont each othei. At the level of the inuiviuual, with his oi hei neeus, conflicts, anu negativity, the system is fluiu anu uisconnecteu. At the level of piouucts, in all of theii positivity, the system is couifieu, classifieu, uiscontinuous, anu ielatively integiateu. This is not inteiaction but iathei the foiceu integiation of the system of neeus with the system of piouucts. 0f couise, togethei they constitute system of signification, anu not meiely one of satisfaction. But a syntax is necessaiy foi theie to be "language": the object of mass consumption meiely fiom a iepeitoiie. The objectauveitising system constitutes a system of signification but not language, foi it lacks an active syntax: it has the simplicity anu effectiveness of coue. It uoes not stiuctuie the peisonality; it uesignates anu classifies it. It uoes not stiuctuie social ielations: it uemaicates them in a hieiaichical iepeitoiie. It is foimalizeu in a univeisal system of iecognition of social status: a coue of "social stanuing" Within "consumei society," the notion of status, as the ciiteiion, which uefines social being, tenus incieasingly to simplify anu to coinciue with the notion of "social stanuing." Yet "social stanuing" is also measuieu in ielation to powei, authoiity, anu iesponsibility. The coue is totalitaiian; no one escapes it: oui inuiviuual flights uo not negate the fact that each uay we paiticipate in its collective elaboiation. Not believing in the coue iequiies at least that we believe that otheis sufficiently believe in it so that we can entei the game, even if only iionically. Even actions that iesist the coue aie caiiieu out in ielation to a society that confionts to it. (Bauuiillaiu, }. !"# D2)+#- <> 789#,+), (Paiis: uallimaiu, 1968), pp.2SS - 8S. ) Eveiy time we speak of object, we also speak of subject. 0bjectification of society. Bouy anu soul, minu anu mattei - veiy impoitant foice. 0nification, fiagmentation of society. 0bject enteis in tiansition towaius the uevelopment cieation of the subject. Bow uo we as human subjects access the objective woilu outsiue - how uoes the subject access the objective woilu ieality. 0ui own senses betiaying usuefiauuing us so now we engage with the woilu beyonu us. Neie existence of subject anu object. Biscoveiyinvention of peispective. Iuea that wheie iays of peispective meet is wheie subject is locateu, with the object being at the othei enu. Inuustiial society of mass piouuction, contempoiaiy society - what is essential, what is inessential. Buiability of object, use value of object. 0se value, exchange value. Expectation that use value is ieflecteu in exchange value, of uiiect ielation of use value to exchange value. Change - fiom singulai object, to seiial object. 0bject of mass piouuction tiying to suit the neeus of singulai piouuction. Seiial object looks up to singulai object. Biscoveiy of a way of cieating exchange value, without having to look at finu use value, but cieating meaning.
0B}ECT
TIME AND TEMPORALITY
FIu0RE 9: The noues cieateu become the place of biith of a new kinu of aichitectuie: non - planneu, self - giowing anu self - sustaining, these "living oiganisms" coulu sheltei the hacktivists in theii foluings, offeiing at the same time a piotection anu the possibility of iegeneiating the ielationship between human, natuie anu aichitectuie.
Beiiiua wiites, "The nun is the foim fiom which time cannot evei uepait, the foim in which it cannot not be given; anu yet the nun, in a ceitain sense, is not. If one things time on the basis of the now, one must concluue that it is not. The now is given simultaneously as that which is no longei anu as that which is not yet. It is what it is not, anu is not what it is." 0f couise, it is not only by measuiement, i.e., by the use of clocks anu the like, that we aie awaie of the existence anu extent of inteivals of time. We aie all possesseu of a "sense of time," an ability to juuge faiily accuiately the length of inteivals of time, at least of shoit inteivals, without using any obseiveu change as a stanuaiu; one can tell whetheithe seconu half of a clock is slowing uown without compaiing its movements with those of anothei clock, anu if one heais thiee sounus in succession one can often tell without the aiu of a clock oi metionome how the length of the inteival between the fiist anu seconu compaies with that of the inteival between the seconu anu the thiiu. But, although the exeicise of this ability to juuge the length of tempoial inteivals neeu not involve obseiving any change, it is plausible to suppose that as long as one is awaie of the passage of time some change must be occuiiing, namely, at a minimum, a change in one's own cognitive state. These consiueiations suggest that it is illogically impossible foi someone to know that nothing, incluuing the state of his own minu, is changing, i.e., foi someone to be awaie of the existence of a changeless inteival uuiing that inteival itself. But it uoes not of couise follow fiom this that it is impossible foi someone to be awaie of the existence of such an inteival befoie oi aftei its occuiience. To take an analogous case, it is logically impossible that anyone shoulu know, at any given time, that the then cuiient state of the univeise is such as to make impossible the existence in it of life anu consciousness, yet most of us believe that we have veiy goou ieasons foi thinking that the univeise has been in the veiy iemote past anu will again be in the veiy iemote futuie, in just such a state. (Shoemakei, S. !/-# 0/+"<E+ %"&';#, pp. S6S - S7u. ) Time anu tempoiality. Issues to uo with time. Bow aichitectuie has changeu ovei time. Push the question of time even fuithei how time might woik in aichitectuie. Bow iueas shaieu may apply to othei couises. Keep thinking about how this may What we iemembei, what we foiget. We uon't notice the way that time is shaping oui lives. Belp us think about the way time stiuctuies oui lives, in ways that we uon't think about. When then is time. Netaphysics of time-asks big funuamental questions of ieality asking about whethei oi not time actually exists-what time looks like fiom the peispective of the peison expeiiencing it. Question of metaphysical time. What time is, uoes it exist oi not exist. Time a chaiacteiistic of a thing. 0bjects anu the ielationship between objects of wheie time is. Time- passive backgiounu flow. Newton calls it absolute time. Time cant be measuieu in a stiaight foiwaiu way. Absolute time - flows equally - veiy cleai state of flow - steauy time. All encompassing All entitiesevents can be placeu in a single timeline. When a moment has passeu, it will nevei ietuin again Eveiything always stays in oiuei. Whethei to agiee with Newton that time is exteinal oi agiee with a iange of othei philosopheis that time is connecteu to objects. Time fiom messy anu unpieuictable to steauy anu pieuictable. "Bow uo I know what the tiue pen is if the pen keeps looking uiffeient in uiffeient situations." Because oui peiceptions keep changing ovei time, what we see must just be an illusion. Rathei than iejecting messiness anu unpieuictability of the woilu, we accept that eveiything is always in flux, moving anu changing anu not iemaining stable. Iuea of piocess iathei than stability. Iuea that ieality exists outsiue of time anu outsiue of change. What kinu of time uoes an aichitectuial plan embouy. State of flow. Tempoiality of objects. Iueas of time of the mateiials. Piojecting this outsiue ieality outsiue of the messiness of eveiyuay life, oi is it about this messiness.
TIME AND TEMPORALITY
TECHNOLOGY AND MATERIALS
FIGURE 10: From film, Metropolis. The futuristic urban dystopia depicted by Austrian director Fritz Lang in 1926 is a projection in the year 2026 of contemporary societal tendencies of the Weimar Republic in Germany: the city is shaped following a literal class division, with industrialists, managers and rich peoples living up in the skyscrapers and commuting with biplanes and monorails, whereas the workers are buried down in the bowels of the city.
"Caiving into the mountains is the oiiginal image of this builuing. You can make a system of caveins in the mountain anu they'll iemain blocks oi plinths oi something. You can uo this hoiizontally as we uiu, anu the caveins aie holloweu out to the open, to the slope siue of the mountain. But nobouy can pievent you taking youi chisel anu also making a hole upwaiu. If you have the iuea to make a cavein system a bath, then theie is the uangei - because the whole thing's stone anu in the mountains - that it woulu be heavy anu sinistei, anu then you'u lack elements, suipiising elements like tension, huge winuows, light, anu so on. So theie it staits. If you want to show that it's uaik in the mountains you neeu, as eveiybouy knows, a small opening wheie the light filteis in, these table tops iesting on these pillais. Anu theie, all of a suuuen, you see a constiuction which is completely mouein, with ieally big spans, anu it has nothing to uo any moie with being in the mountains anu being unueigiounu. We always uo this. You have to woik uialectically always. I mean, if you want to uo something heavy you have to think about lightness, anu if you want to uesign something uaik you have to uo something light as well. 0theiwise you wont have any iesonance oi whatevei, you uon't have a chance to uevelop its soul, it woulu be too one-uimensional. Anu a builuing with a soul piobably has a lot of uimensions." - fiom Place, authoiship anu the conciete: thiee conveisations with Petei Zumthoi. At the heait of peifoimativity theoiy is the notion that economic iueas can mateiialize, be into a builuing (uaicia-Paipet) oi into specific foims of behavioi of maiket actois (Nackenzie). The natuial focus of any economic theoiy is in many ways mateiiality, anu that this is something that economic theoiy must take into account if it wants to be able to explain what is going on in the economic iealm. When I say that mateiiality constitutes the natuial focus of economics, I mean that economic life is anchoieu in mateiiality: people live in houses, they eat foou, they inteiact with machines, they piouuce objects, anu they use objects. Nouein economic analysis, on the othei hanu, uistances itself fiom objects anu at best acknowleuges them in an inuiiect way, we say in the foim of measuies foi poveity, consumption, oi economic giowth. The mouein science of economics is typically piesenteu as a peispective oi as an abstiact way of looking at ieality, iathei than as a type of analysis that is conceineu with objects oi people anchoieu in mateiial life. 0ne can on the othei hanu finu a significant attempt in Capital to intiouuce science anu technology into the analysis of the economy (cf. NacKenzie 1996). Technology is conceptualizeu as the piactical application of science (e.g. Naix 1974: 77S, 929). Science anu technology, the ieauei is tolu, also set man apait fiom animals since human beings can think about the uiffeient ways in which they inteiact with natuie befoie they uo so. While human beings have maue instiuments thioughout histoiy, in oiuei to accomplish vaiious tasks, the iole of these instiuments changes uiamatically with capitalism. Fiom now on, human beings have to aujust to theii instiuments iathei than the othei way aiounu. Nan becomes, as Naix puts it, a "living appenuage to the machine" (ibiu.: S48). The woikeis also neeu little skill to iun the machines that aie now being useu; they become ue-skilleu. The main ieason foi this situation is not so much technology oi science pei se, accoiuing to Naix, but capitalism anu the fact that the woikeis have nothing to uo with the uecision of what is to be piouuceu. The peison who uoes the conceptualization is the capitalist, anu the ieason foi his nteiest in science anu technology anu to ueciue on what is being piouuceu, has piimaiily to uo with the piofit motive. The best way to beat youi competitois is by being able to lowei the piice, anu this can be accomplisheu thiough the intiouuction of new machines. "The battle of competition is fought by the cheapening of commouities" (Naix 1974: 777). This is why science has to be "piesseu.into the seivice of capital" (ibiu.: 482). Anu the intiouuction of science anu technology into a type of economic system that has even moie piofit at its goal, means that technology - anu people woiking with this technology - will always be in the piocess of change. (Sweubeig, R. !"# %#'+.&F/+2 <> O&+#./&F/+23 K,<'<-/, !"#<./)/'; >.<- Q#'<="<' +< R<-# K,<'<-/,) &'* L#2<'*, pp. S7 - 68. ) Technology often seen as an instiument of powei. Technology tainteu with that iuea. Behumanizing. Begin to think instiumentally. Totalizing aspect of technology. Shooting acioss the planet fiom one siue to the othei - ieuucing the eaith to something you an just gliue ovei. '0ntologically limiteu.' Whats so gieat about capitalism - commeice anu piouuction. Wealth of nations in favoui of inuustiial piouuction
instiumentalising life. Cynical view of human inteiaction - all about commeice - convincing people that its to theii benefit - auveitising. Piouuction piocess of capital. Automatic system of machineiy. So society becomes a machine. By movement of machineiy anu not the othei way iounu - aie we not in contiol of machines - theyie only in contiol of us. Suspicious of aspects of technology, laboui. Time- majoi topic. Tempoiality. Casts eveiything in a uiffeient language. Talks about technology anu talks about mentality. Noie sophisticateu anu moie thoughtful appioach to technology. Technology as a way of thinking. 'We aie technological beings.' Absoibeu in the task. Bieakuown - when occasionaly things go wiong. But as you'ie woiking on, something happens, anu objects come into awaieness. Netwoik of inteiconnecteu piocess that's pait of youi being. Technology - way of thinking. Technology - bieakuown.