- Feb 2016
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www.arch.ksu.edu www.arch.ksu.edu
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In his work, Alexander seeks a way to return a sense of wholeness to the buildings and environments of modern Western society. He emphasizes that the crucial process is healing. Every new construction, whether building or square or street furniture or window detail, must be made in such a way as to heal the environment, where “heal” especially means “make whole.” The obligation is that the thing built must work “to create a continuous structure of wholes around itself”
This section really pertains to Heidegger's earlier point about people losing touch and awareness about the world around him. This passage also touches upon one of the quotes I annotated earlier about the continuities between building in dwelling. The two verbs need to be looked at as a whole in order for the environment itself to be "healed" or in other words made whole and continuous.
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In his explication of the floor, wall, and roof, Thiis-Evensen assumes that there are various shared existential qualities‑-insideness-outsideness, gravity-levity, coldness-warmth, and so forth‑-that mark the foundation of architecture.
I think the point he is making here is very interesting. He is pointing out the dualities in architecture that are ultimately what make the structures harmonious and complete.
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Heidegger suggests that building relates to dwelling, which therefore can be said to involve a sense of continuity, community, and at-homeness
Building relates to dwelling in the way that when one is building something, it is often for a greater purpose. I think the message to take from this sentence is that the term "to dwell" can be defined with a multiplicity of meanings, therefore these two actions are seemingly continuous because they work in tandem with each other to create a place of significance.
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an architect's aesthetic sense is subjective because he or she has not thoughtfully considered how architectural forms arise from and translate themselves back into shared existential qualities like motion, weight, substance, insideness, outsideness, permeability, closure, and so forth.
does this subjectivity negate the notion of the universality of architectural expression?
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There will always be a certain tension, a kind of imperfection, between what we wish, do, and make. The significant questions are how do we dwell in our own particular situations and how can we shape the quality of our dwelling for better or worse?
The act, the process of dwelling..."How can we shape the quality of out dwelling..." Taking agency in building a community/lending yourself to a space. What happens when places of dwelling are chosen for a person?
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the universality of architectural expression
reminds me of the potential for universal art or universal feelings--resonates deeply with an array of different people in a way that transcends barriers like language, geography, etc.
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apartmentstories2016.files.wordpress.com apartmentstories2016.files.wordpress.com
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also means at the same time to cherish and protect, to preserve and care for, specifically to till the soil, to cultivate the vine.
in terms of building houses, thinking of the opposite of mass tenement or high-rise production, part of the idea behind "morals" of the house/home
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When we speak of dwelling we usually think of an activity that man performs alongside many other activities. We work here and dwell there. We do not merely dwell-that would be virtual inactivity-we practi~e a profession, we do business, we travel and find shelter on the way, now here, now there.
Reminds me of the allure of living in luxury apartments and taking work outside of the home, idea of compartmentalizing aspects of life, etc.
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Man acts as though he were the shaper and master of language, while in fact language remains the master of man.
if language is the master of man, does man make language his master?
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When we speak of man and space, it sounds as though man stood on one side, space on the other. Yet space is not something that faces man. It is neither an external object nor an inner experience.
I find this distinction really interesting because man is inevitably what creates the space, so I feel like in a way you can't look at them as separate. I think that space can be both an external object and an internal experience.
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Man's Being rests in his capacity to cultivate and safeguard the earth, to protect it from thoughtless exploitation and to defend it against the calumnies of the metaphysical tradition.
I found this really interesting actually. I have never looked at man's place and purpose on earth like this and I think it is something that more people need to be aware of. I feel as though in our world today, so many people do in fact exploit their environment and forget to really take care of it. I really like this connection and I think making a conscious effort to "safeguard" your environment gives you a better relationship to it.
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Space is in essence that for which room has been made, that which is let into its bounds. That ~or which room is made is always granted and hence is joined, that is,_ gathered, b! virtue of a locale,' that is, by such a thing as the bndge.
This reminds of a lot of the Yi-Fu Tuan reading. He talked a lot about the importance of space and creating boundaries. I think Heidegger mentions a really great point about something that links the two, like a bridge for example.
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site for t_he fourfold, a site that i~ each case ,J?.rovides for a space. The relation between locale and space lies in llie essence of these things as locales, but so does the relation of the locale to the man who lives there. Therefore we shall now try to clarify the es-sence of these things that we call buildings by the foJJowing brief consideratio
I like how Heidegger is creating the link between how the locale and the space help to define each other. The two seem to work in tandem with one another.
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