Opportunities for architects and urban designers

Opportunities of Architect and Urban Designer

Introduction

 

The opportunities which new mapping technologies afford the architect and the urban designer throughout architectural practices offers the capabilities in decomposing the existing architectural image to integrate the human interaction. Offering to the architect the possibility articulate the mechanics of living, adapting to the technological environment while conceptualizing and transferring the  the image of the nature to become the tool in organizing compositions and spaces in interior, exterior and urban design for further generations.

The technological environment has provided to the architect the tools in developing the architectural image by extending the image of architecture through various media and wired capabilities.

The new enhanced material capabilities afford the architect to better structure the realm of possibilities, providing more interaction between nature and the built form, a jungle matrix through the architectural image provided by the theories of Peter Eisenman, Antonio Saggio and Derick de Kerchove, which will provide the analysis for the materials with memory capacity.

Man has built spaces, interpreted after the natural form, transferring the graphical reproduction of the natural form into architectural form as described by the theories of David Gissen and the conceptual thought of John Tierney and Dan O’Sullivan.

Human interaction is essential for architect in developing spaces, such as the new mapping technologies would inter-connect the mechanical and the computational generating new sets of forms and surfaces articulated throughout dwellings and urban environments; structural thought provided by Patrick Schumacher and Brett Steele from Architectural Association London and related  dwelling case studies of Le Corbusier.

Another urban development is analysed by the University of Tokyo, and on which senses of the places become the realm of structural and functional understanding to bridge the tools for the architect to cultivate architecture’s other environments into integrated places, mapping and integrating the architecture’s environments into the whole building continuum.

 

 

Man and the technological environment

 

“We cultivate and theorize our technological environment today in strange and partial ways, without ever admitting to ourselves that this is what it is, an environment. ”  (Kwinter, Sanford 2007:18)

 Architecture is the product of our imagination, as Leon van Schaik (2008) has mentioned, ‘architecture is a product of mental space’, which brings together the world, to generate the connections in developing extensive environments, in which we live and share as a community as Furion Barzon (2003) has mentioned.

The mental space is the place where man engages into the journey through space. Dan O’Sullivan (1994) has mentioned, man would engage into its journey to constantly looking for points and signage to interact with, engaging in connected relations between nature and the built environment, engaging into matrix of possibilities as Peter Eisenman (2003) points out.

The journey offers the representation of the projected consciousness, in other terms the built reality, which is in fact a product of repetitive information packets interacting through the built environment into one physical environment as Derrick de Kerchove (2001) points out.

            “The architecture of intelligence is the architecture of connectivity. It is the architecture that brings together the three main spatial environments that we live in and with today : mind, world and networks. “ (Derrick de Kerchove 2001:7)

The architectural image developed by interacting connections within our mental space becomes the product in sensing the spatial environments, to become the main interaction into extending the boundary of the architectural image, as Peter Eisenman (2003) has mentioned.

The projected image becomes the main spatial environment in which we live, and which is transferring the mind, the world and the network into becoming the system of connection, as Derrick de Kerchove (2001) has mentioned.

The architecture of intelligence which engages into being the information package embedded with artificial networks, interpreted as infrastructure between physical and the virtual, as Peter Eisenman (2003) points out.

            “Connected architecture tackles the management of thresholds and infrastructures between first the physical and the virtual space, but ultimately also the thresholds  between mental and virtual spaces even as more and more designers are called upon to interpret new cognitives possibilities.” (Kerchove, de Derick 2001:18)

The projected image of architecture becomes the image of the intelligent architecture. It is consisting of information clusters which is connecting multiple instances of time between different thresholds, between mental and virtual as Derrick de Kerchove (2001) points out, between solid and fluid.

Mapping Options

FIG.1 Intelligent environment characteristics (Addington and Shcodek 2005)

 

The parameters of reasoning and evaluation as defined in Fig.1 reflect within our mental space producing the visual structure which is managing our view and our perception of the built environment through the surrounding space. The interaction between space and the perception of the build environment, is developing the sensorial synthesis, as Paul Adam (2007) has mentioned,  ‘the sensorial synthesis is  based and formed from patterns interacting impressions, sensations and ideas’.

The sensorial synthesis is the organizational mechanism which is developed not only to give us the sense of space, but also to place us inside, and outside the inhabited space, and in the atmosphere within our physical environment, as shown in Fig.1. It constitutes models for implemented awareness through the organizational mechanism.

            “The image of the building boundary as the demarcation between two different environments defined as single states – a homogeneous interior and an ambient exterior – could possibly be replaced by the idea of multiple energy environments  fluidly interacting with the moving body.” (Addington and Shcodek 2005:8)

The building boundary of the built environment as Addington and Shcodek (2005) points out is the demarcation between different homogeneous and ambient states of intersecting bodies through space. The interaction generated by the moving body through this particular environment would create multiple energy points, defined as environments which would fluidly interact with the organizational components of the system.

Taste nor be tested

We all taste, food, flavours, we distinguish, but there is one taste which is we can not taste, and this is the

taste of identity, the taste of ‘persona’ the laws behind taste and so on. In certain ways, our taste is enclosed in an
confined space, around us, or around things, and in which we get into contact with them. Taste is separated,
completely different from each other, it could be truly personal, but in fact there is impossible to be truly personal,
because we all share the same public space. It could be a possibility in having a living alone in your own world, where
you do not get distracted by the others, which have taste as well, and the there becomes the mix, of the taste.

In certain ways I would like to believe that taste formed by inter-articulations provided by the influences
between people, and their order, their way of thinking, of living, and so on, under the name of codes of living, in order
to have the experience of the taste.

These inter-articulations, are defined by as Bourdieu said ‘the habitus’ which in their order ‘the emergence of
consumer culture is characterized by its increasing stylization, and that the production, exchange and use of customer
goods is increasingly structured by the perceived expressive or symbolic aspects of goods.’ (Lury, 1996:80)

There is a social logic which connects all those together into a whole, defined by multiple choice of spaces,
behaviours, events, concepts, persons.

This world, based on certain codes, more likely to to make our living, not because we want to live this way,
because we pick this way. I will incorporate the ‘habitus’ of our living , as our living space, in order to maintain, and
equilibrate the order, and disorder, the chaos and perfection.

We all have our taste, we like things, we dislike things, we pick things and so on. There is no need in, to
argue that the taste does not exist, because we having part of it every-day but the chances are, to have all different
taste. If we take apart the “taste” as a whole and decompose it, we get to negotiate the limits of the whole, or bettering
the limits of the whole. Taste can be infinite. We can start adding, or subtracting elements from the whole taste and
create new formations for the taste, completely different from the ones which we know at the moment and we create
the new codes, which goes in relation with order, disorder, chaos and perfection. It it obvious that those codes are
making our living and they are generating contrasts of formations between those codes, by creating patterns between
them two, as a living opposition, as magnetic fields, north pole and south pole, or whatever we want to name them, they remain the same .

“Taste classifies, and it classifies the classifier. Social subjects, classified by their classifications, distinguish
themselves by the distinctions they make, between the beautiful and the ugly, the distinguished and the vulgar, in
which their position in the objective classifications is expressed or betrayed.”

If the taste classifies, in its social formations, the classifier, this system could classify almost anything from its
social hierarchy. But as Bourdieu said social class has its own classifiers, remains upon identity to classify the whole
taste by its definition in its system. Remains to negotiate the limits of the classifier which is identified by
patterns(relative arrangements of codes, generated by their relation thought the space, connections).

As first instance, let’s take as examples, patterns as “how you dress”, “ how you eat” , “ how many knifes you
need in order to eat” , “ how many times you wash your face” and so on. Those are to be considered the ‘habitus’ of
your personal/intimate.

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Let’s take as another example the ‘habitus’ of an roller-coaster. To get to know the roller-coaster pattern you
exchange a certain amount of goods, and you learn the code, or in real world, you experience the code. Same thing
applies to restaurants bars, pubs, work places, and whatever it is outside of our personal ‘habitus'(patterns as love,
care, hunger, fear) which runs in relation with our personal identity.
These two different types of ‘habitus’ [outside(public spaces) or inside of your personal ‘habitus’] have their certain
patterns, creating a relative opposition. Where two opposite patterns meet, we better them, and we generate new
patterns behind it, in order new sets of codes and laws.

If we decompose this system and, if we analyse all the internal behaviours of the system, and the negotiations
between their classes, in our case, social classes, we discover an exchange of goods and services, same as the ‘habitus’
patterns. This system comes back to Bourdieu affirmation that “taste classifies and it classifies the classifier”, which in
all the meaning classifies everything, because taste has its own inter-articulations or deformations in its hierarchy.

The subject, in our case, the identity, generates own articulations in patterning, in order to satisfy both
subjects of the new generated system. It is not a new system, it is a flexible pattern, balancing both, but at the same
time, opposing and bettering them, like “to be seen” , “to get to know” , “ to discover” , “ to lead and so on(inside
‘habitus’ opposing outside ‘habitus’ or reverse).

By analysing the system of mass-consumption, we see behaviours only in certain patterns, defined by classes.
In our case, for example low-brow has same patterns with the superior-brow( which can be defined by institutions
and organizations, as an example, the university being as an institution).
In old ages, the beginning of the patterning started with fear, hunger, love, and so on. After that comes the
opposition behind good or bad. If we go behind those generated patters, we discover their roots from the society
classes which were generated in the last patterns, (need for housing, need to care, creating likelihoods behind and
before them). In further reformatted patterns we discover new generated patterns(public spaces as markets and
shops) as a reaction of the opposing patterns, but at the same time the bettering field grows up and creating new
generated patterns.

As a first instance of the system, the bettering field appeared between the high-brow, and the low-brow and
generated the middle-brow. As second instance the generated equations, released further patterns.

The middle-brow, has some identical behaviours with the high-brow, and the low-brow , because the bettering field its
higher in relation to high-brow — middle-brow and we discover new behaviours like “nouveau riches” as Bourdieu
named those deformation of the patterns. Every class-category has its own interconnectivity with at least one another
class.

Analysing the behaviours of the social class, we discover and distinguish new manipulators, which are
controlled or are attributed to the behaviours. The identity better the manipulators with the new deformations of the
patterns, generating new series of events or concepts(fashion design field as an example, where interconnections are
generated by the reuse of clothing industry) .

What is classifying these new generated patterns, is the notion of time, which is separating them from the
actual identity. Imagine as giving them all those deformations at the same time, and at the same instance, it would
generate controlled-chaos(world wide web is an example for the modern age as controlled-chaos). Why controlled,
because we can not say chaos in a non-controlled way because of their known manipulators(nothing random).

It is is a complex system to get to analyse it further, but in simple meanings, there is a complexity which
brings the identity on the bettering field. The complexity has certain laws as well, certain codes behind it, in order to
satisfy the subject, in our case social class and identity. There is a social relation between them two, which keep them
all the time in the same position(attraction).

‘Attributed to a person elegance suggests the effortless display of sophistication. We also talk about an elegant solution to a complex problem. In fact only if the problem is complex and difficult does the solution deserve the attribute “elegant”. While simplistic solutions are pseudo-solutions, the elegant solution is marked by an economy of means by which it conquers complexity and resolves (unnecessary) complications. It is this kind of connotation that we would like to harness. An elegant building or urban design should therefore be able to manage considerable complexity without descending into disorder. ‘ (Architectural Design, 2007:1)

Things attributed to things, release further patterns, in our case released complexity. Let’s take as an example the
high-brow, which has more codes of living comparative to the low-brow, high-brow eats with 7 knifes, and low-brow
eats with their bare hands. But this is not the point where we want to get. We want to take out the complexity which
sharpen, and shape our lives, in order the control the chaos. In all the meanings, as more complex we become , as more elegance we need, in order, new sets of codes, new behaviours new events new concepts. Imagine as having all
this complexity without any sort of code behind it, we would not be able to support it, or handle it. Same things apply
with the multiple choice of gadgets, which, in fact it makes our life’s easier because they keep some parts of our
codes, into their memory, which in our case the memory is defined by time.

Time, by its relativity it is affected by innovation, in other words, time is grown by evolution. Time, is
exponential, change and storage. Time, it is patterned by the mass production of goods and services,which creates an
increase in memory storage. In any other words, time is hosting. If we try to generate an articulation between time
and codes, not the one which already exists, we could generate new fields towards the way we design and develop
spaces at the moment. Remember that all the kinetic manipulators are using the time which was created thousands of
years ago. Time needs change, in order to change.
All those manipulators are the actual identity and which are classifying the taste, going behind the Bourdieu’s
equation we discover that, the identity is the one which is placing the taste on classification scale. As Bourdieu says,
taste is truly personal, and the only classifier.
In the Modern age, if we analyse patterns behind the identity we discover another classifier, as behaviours,
concepts, events and which are reformatted by the whole taste. There is no need in to argue that is an self-controlled
behaviour of the whole taste(society based on mass-consumption and mass production).
A multi-generated series of patterns, generate a complexity of the hole system, being hard to process, in
order the connections between the patterns become more hard to find. It is obvious that the today computers make
our life’s easier, in order to satisfy the hole system, in our case, the hole taste, marked behind by the personal identity.
‘a system of lasting , transposable dispositions, which, integrating past experiences, functions at every moment, a matrix of perceptions, appreciations and actions and makes possible the achievement of infinitely diversified tasks, thanks to analogical transformations of schemes permitting the solution of similarly shaped problems. (1977:83)
Taste have the connections, and the identity has the inter-articulation. In order words, the identity is the
selector , and the taste is the traveller. I would like to consider that taste is truly personal, and it is controlled by the
identity. Taste disappears to be truly personal when it faces the other manipulators as influences inside the ‘habitus’.

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All the problems which the system occurs, it in fact because of the identities which shaped the system, are
not to be considered as classifiers of the personal taste. If you know to much you’re kicked out, or know enough and
join the club. No doubt it could de destabilize the system, as a ‘computer virus’ which travels thought patterns,
learning new patterns, and transforming the ones which already have in their memory.

I assumed in this essay that we are all machines as computers, differentiated by classes, effects, patterns,
behaviours and so on. It could be the possibility that human mind to generate different types of patterns and equations, hard to resolve. Man is random, but man is strong when he is in co-relation with al least one another,
because of the bettering field. Machines are told to do, and they are programmed what do to, for us, everyday is a new
day, because the computers took our bettering field, in order to satisfy the system as a hole.
I would like to believe that we are machines, because it will be easier to understand others behaviours, and
this could have as conclusion chaos, which we don’t know what kind of chaos it is because we know their
manipulators.

Bibliography :

The Godfather. (1972). Directed by Francis Ford Coppola. U.S.A.

Patrick Schumacher. (1997). Arguing for ellegance.http://www.patrikschumacher.com/Texts/Elegance%20argument.htm (Accessed 8th of May 2009)Published in: Elegance, AD (Architectural Design), January/February 2007, Vol.77, No.1, Wiley – Academy, London, Editor: Helen Castle, Guest-edited by Ali Rahim & Hina Jamelle

Pierre Bourdieu :Distinction: A Social Critique of the Judgement of Taste, translated by Richard Nice , Harvard University of Press

Steele, Brett D. (2003). Negotiate my boundary! Mass-customization and responsive environments. Architectural Association London

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http://www.altitudini.ro/articles.php?ai=1275&st=0&oi=1272&filter=-1(accessed on 09 January 2009)Bogdan, Ghidiu (2006) Deconstrucţia pozitivă a spaţiului public(Positive deconstruction of the public space)

http://atelier.liternet.ro/articol/5890/Bogdan-Ghiu/Deconstructia-pozitiva-a-spatiului-public.htmlDan, Mihailescu (2009) Spatiul public locul nimanui (Public space, no one place)http://www.evz.ro/articole/detalii-articol/834917/DAN-C-MIHAILESCU-Spatiul-public-locul-nimanui/