By George Dodds, Robert Tavernor
Considering Greek antiquity, the human physique has been considered as a microcosm of common concord. during this publication, a global team of architects, architectural historians, and theorists examines the relation of the human physique and structure. The essays view famous structures, texts, work, adorns, and landscapes from the viewpoint of the body's actual, mental, and non secular wishes and pleasures. issues contain Greek temples; the church buildings of Tadao Ando in Japan; Renaissance fortresses and work; the physique, house, and residing in Wright's and Schindler's homes in North the USA; the corporeal measurement of Carlo Scarpa's landscapes and gardens; conception from Vitruvius to the Renaissance and Enlightenment; and Freudian psychoanalysis. The essays are framed via an appreciation of architectural historian and theorist Joseph Rykwert's influential paintings at the topic.
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Extra resources for Body and Building: Essays on the Changing Relation of Body and Architecture
In relation to that world, it is the most tangible embodiment and paradigm of proportion in the primary tradition. The meaning of the module and its role in proportioning architectural elements or the human body depend entirely on the presence of an articulated world in which the body is connected with embodiment and proportion with architectonics. The presence of an articulated world and “primary tradition” determined architectural thinking and practice in the past. I believe it should continue to determine the relevance of our interpretations today.
Offering a culturally affirmative reading of the myth of Narcissus, Leach suggests that even narcissism can in part be read as a process of identification with the other that leads to the creation of beauty. In her chapter on the insufficiently discussed Bauhaus teacher Oskar Schlemmer, Marcia F. Feuerstein takes up Rykwert’s famous characterization of the “dark side” of that now canonical institution. Opposing Schlemmer both to Walter Gropius’s and Herbert Bayer’s “rationalism” and to Johannes Itten’s “mysticism,” Feuerstein makes a case for the cogency of Schlemmer’s distinctive hybrid of costume theory and body type.
47 If we accept that the hierarchy of reality is articulated in a precise proportional manner as a world, then we may be able to describe the process as the architectonics of embodiment in which architecture itself plays a very important role. Architecture represents the most elementary mode of embodiment that enables the more articulated levels of culture, including numbers and ideas, to be situated in reality as a whole. The distance that separates architecture from ideas or numbers cannot be bridged directly and in a simple way.