By William J. Lillyman, Marilyn F. Moriarty, David J. Neuman
The 3rd quantity within the college of California Humanities learn Institute sequence, this publication brings jointly well-liked literary theorists and designers to supply numerous views at the relation among postmodernism and structure. The individuals comprise such luminaries from the vanguard of literary reviews as J. Hillis Miller, Jacques Derrida, and Jean-Francois Lyotard; the architects Peter Eisenman, Frank Gehry, and Robert Stern supply their views at the serious position of structure and modern tradition. The excessive quality of the discourse and the range of methods integrated will draw a scholarly viewers from quite a lot of disciplines.
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Additional resources for Critical Architecture and Contemporary Culture (Publications of the University of California Humanities Research Institute)
Example text
I believe that by virtue of architecture's unique relationship to presence, to what I call presentness, it will always be a domain of aura. After all, aura is presence of absence, the possibility of a presentness of something else. 1 say this because when I read your' work on Valerio Adami, I am 42 ARCHITECTURE AND THEORY fascinated by your discourse, yet when I look at the painting, I find it lacking: it lacks the aura possible in marking a surface with lines, paint, color, texture, and so on.
This difference is important. For though one can conceptualize in the building material glass, it is not necessarily only as you suggest—as an absence of secrecy, as a clarity. While glass is a literal presence in architecture, it also indexes an absence, a void in a solid wall. Thus glass in architecture is traditionally said to be both absence and presence. Yes, I am preoccupied by absence, but not in terms of this simple presence/absence dialectic, as you might think. For me as an architect each concept, as well as each object, has all that is not inscribed within it as traces.
C'est par cette tendance que la langue des hommes ou plutot des gens de Scheerbart ne peut etre confondue avec aucune autre; car ces gens recusent la ressemblance aux humains—ce principe de I'humanisme. Jusque dans leurs noms propres. . [ . . ] Pauvrete d'experience (Erfahmngsarmut): on ne doit pas comprendre par la que les hommes aient un desir d'Experience Nouvelle. Non, ils desirent se liberer des experiences, ils desirent un monde dans lequel ils puissent faire reconnaitre leur pauvrete—Fexterieure et finalement aussi Finterieure—de fagon si pure et distincte qu'il en sorte quelque chose de convenable.