Today, spaces no longer represent a bourgeois haven; nor are they the sites of a classical harmony between work and leisure, private and public, the local and the global. The house is not merely a home but a position for negotiations with multiple spheres—the technological as well as the physical and the psychological. In A Topology of Everyday Constellations, Georges Teyssot considers the intrusion of the public sphere into private space, and the blurring of notions of interior, privacy, and intimacy in our societies.
“Where does the city without gates begin? Perhaps inside that fugitive anxiety, that shudder that seizes the minds of those who, just returning from a long vacation, contemplate the imminent encounter with mounds of unwanted mail or with a house that’s been broken into and emptied of its contents. It begins with the urge to flee and escape for a second from an oppressive technological environment, to regain one’s senses and one’s sense of self.” --from Lost Dimension
For more than half a century, Erwin Panofsky’s Perspective as Symbolic Form has dominated studies of visual representation. Despite the hegemony of central projection, or perspective, other equally important methods of representation have much to tell us. Parallel projection can be found on classical Greek vases, in Pompeiian frescoes, in Byzantine mosaics; it returned in works of the historical avant-garde, and remains the dominant form of representation in China.
Japanese architect Arata Isozaki sees buildings not as dead objects but as events that encompass the social and historical context—not to be defined forever by their "everlasting materiality" but as texts to be interpreted and reread continually. In Japan-ness in Architecture, he identifies what is essentially Japanese in architecture from the seventh to the twentieth century. In the opening essay, Isozaki analyzes the struggles of modern Japanese architects, including himself, to create something uniquely Japanese out of modernity.
We are beset by unspoken rules. As a result, we learn to find consensus in nots and to seek refuge in don'ts. A taboo is a restriction invented and agreed upon by a social group that maintains stability (disciplinary order) but also induces transgressions (the possibility of an avant-garde). Taboos structure our thinking and frame our discussions. In architecture, taboos create an operative way of thinking about and making architecture through unspoken agreement.
I paused at the stoop and thought this could be the basis of a good book. The story of a young man who went deep into the bowels of the academy in order to understand architecture and found it had been on his doorstep all along. This had an air of hokeyness about it, but it had been a tough couple of days and I was feeling sentimental about the warm confines of the studio which had unceremoniously discharged me upon the world. —from Down Detour Road
It is often suggested that architecture is more "real" than the other arts, more grounded and definitive. Yet even the most fundamental and concrete elements of architecture are often designed to conceal. This issue of Perspecta—the oldest and most distinguished student-edited architectural journal in America—embraces the paradoxical nature of the real, presenting it as a lens that magnifies the strategies and tactics of architecture, past, present, and future. How does architecture create real effects, change our built environment, and respond to crises?
In Architecture or Techno-Utopia, Felicity Scott traces an alternative genealogy of the postmodern turn in American architecture, focusing on a set of experimental practices and polemics that emerged in the late 1960s and early 1970s. Scott examines projects, conceptual work, exhibitions, publications, pedagogical initiatives, and agitprop performances that had as their premise the belief that architecture could be ethically and politically relevant.
While it is widely recognized that the advanced architecture of the 1970s left a legacy of experimentation and theoretical speculation as intense as any in architecture's history, there has been no general theory of that ethos. Now, in Architecture's Desire, K. Michael Hays writes an account of the "late avant-garde" as an architecture systematically twisting back on itself, pondering its own historical status, and deliberately exploring architecture's representational possibilities right up to their absolute limits.
