This essay criticises prevalent current sustainable architecture and proposes a conceptual framework for sustainable design practice. It argues that sustainable building standards, have failed to capture a more multi-dimensional and inclusive worldview, and therefore many influential architects have neglected implementing such principles. An analysis of literature shows that a large body of research published in the field of sustainable architecture takes a positivistic perspective and that few published articles have looked at sustainable architecture from the standpoint of the critical humanities, allowing non-positivistic viewpoints. The proposed conceptual framework, adapted from Ken Wilber's integral theory and substantiated through the lens of Gumbrecht's identification of a culture of meaning and a culture of presence, provides an opportunity to oscillate between positivistic and non-positivistic ideologies and between subjective and objective values. The framework's usefulness is demonstrated through case studies of Glenn Murcutt's work. Architects are invited to practise sustainability through this integral framework: to entangle subjective and objective, individual and collective approaches, and to exercise the physics and metaphysics of sustainable design through consideration of the culture of meaning and the culture of presence. 1
In discussions of the conservation of culturally significant architecture, awareness about issues of temporality and its theoretical import has been approached from varied, partial, perspectives. These perspectives have usually focused on accounts of temporality that focus on the past and the present-and more rarely the future-without considering either the complete spectrum of human temporality or its ontological bases. This article addresses this shortcoming with a phenomenology of conservation grounded on the fundamental attitudes of cultivation and care. After a phenomenological and existentialist analysis of Cesare Brandi's thought-focusing on his paradigmatic Theory of Restoration-his attitude comes forth as a limited instance of the modern conservation attitude that is concerned exclusively with architecture as art. This attitude results in a limited temporal intentionality. Following Ingarden and Ricoeur, the existential approach is here applied to the deduced dimensions of the space and time of Dasein-in Heidegger's terms-outlining the grounding of conservation on an existential interpretation of the more fundamental notions of cultivation and care. This interpretation suggests a solution for the modern impasse with an existential account of both the artistic grounding of architecture and its characterisation as the place that temporally accompanies Dasein. Architecture thus emerges as a manifold being, constituting existentially the space for the authentic human being, whose temporal consciousness compels it to cultivate and care about that space, thus enriching the possible approaches to conservation as a collective endeavour.
Basado en la original interpretación de Graham Harman de los conceptos de Heidegger de estara- la-mano (Zuhandenheit) y de estar-ahí (Vorhandenheit) (Harman, 2002), este ensayo busca las consecuencias de tal análisis aplicables a una actitud de investigación-diseñadora existencialmente reveladora. Discerniendo mas claramente ambas posibilidades busco hacerlas palpables en el oficio de la arquitectura donde la actitud científica, teorizante, oculta las bondades de aquella más irreflexiva con que los seres, humanos y no-humanos, encuentran su lugar. Primero interpreto brevemente los dos conceptos heideggerianos con la aproximación de Harman. En segundo lugar, intento relacionarlos con la actitud que llamo investigación-diseñadora. En tercer lugar, sugiero que con esta actitud se reconozca la influencia de las cosas del mundo en el diseño. En conclusión, sugiero el abandono de la autoría como tema que al arquitecto debiera preocuparle. En cambio, imagino la actitud de investigación-diseñadora como el poético hacer del continuo anidarse en el mundo.
This paper identifies two visions of the challenge of technology integration in architecture for education. Then, the appropriateness of conceiving architecture from a holistic perspective of the human dwelling is suggested, proposing an awareness of its technological aspects. Finally, some considerations of technology in architecture, in particular in teaching and learning are challenged, first analytically and then with an integrative intention.
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