Architecture of Thought by Andrzej Piotrowski

By Andrzej Piotrowski

In structure of inspiration, Andrzej Piotrowski maps and conceptually explores fabric practices of the earlier, displaying how actual artifacts and visible environments happen culturally rooted modes of idea and perform the main nuanced techniques of negotiations and ideological exchanges. in response to Piotrowski, fabric buildings let humans to imagine in new ways—distill rising or regulate current worldviews—before phrases can stabilize them as traditional narratives. Combining layout considering with educational equipment of inquiry, Piotrowski lines historic to trendy architectural histories and—through severe readings of opt for buildings—examines the position of nonverbal exchanges within the improvement of an amassed Western id. in contrast to stories that arrange round the conventional scheme of periodization in background, structure of idea makes use of an interdisciplinary method of examine a large spectrum of cultural productions in several instances and places. Operating from the statement that structures are the main everlasting checklist of unself-conscious ideals and attitudes, it discusses Byzantium and the West after iconoclasm, the conquest and colonization of Mesoamerica, the Reformation and Counter-Reformation in japanese Europe, the increase of the tradition of consumerism in Victorian England, and excessive Modernism as its final result. by way of relocating past the idea that old constructions mirror transcendental values and deterministic legislation of physics or financial system or were formed by means of self-conscious participants, Piotrowski demanding situations the normal wisdom of what structure is and will be.

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86 Suger, however, elaborated on a very different source of inspiration. He attributed the novelty of his ideas to the writings of Pseudo-Dionysius, mistaken at that time for Saint Denis, the patron of Christianity in France. The connection both puzzled and fascinated historians. Simson, for example, asserts that although “it is . . curious to think that without the forged credentials of an anonymous Syrian writer who lived six hundred years earlier, Gothic architecture might not have come into existence.

Suger, the designer, emphasized verbal production— a profound departure from the emphasis on nonverbal and exploratory modes of expression in post-iconoclastic architecture. His objective was not just to construct a new building representing a religious vision but to produce a new set of symbolic definitions, identities, and political relationships. 109 In this way the metaphysical and the political hierarchies were symbolically aligned. The paradoxical concepts of Pseudo-Dionysius were transformed into the theological justifications serving the current structures of power.

It could never be entered, not even identified with certainty. Wherever in the interior a paradoxical phenomenon was revealed to perception, be it a degree of concreteness that the empty space acquired in squinches or the dematerialization of surfaces covered with golden tesserae, such phenomena were beyond physical reach and verification, their physical limits indeterminate. Nobody could ever cross these kinds of nonfigurative borders. In the church of Saint-Denis, on the other hand, the threshold between two different realities was symbolically encapsulated and explained.

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