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Making the Garden by Christopher Alexander | Articles | First Things
"Up until that time, I had accepted the academic, positivistic, scientific philosophy and practice of my youth. I had been trained in physics and ­mathematics, and assumed, virtually as part of my educational birthright, that these scientific disciplines could be relied on, and that I should not step outside the ­intellectual framework that they provided. But to solve the practical and conceptual problems in architecture, I now embarked on a study of a series of concepts that, though formulated more or less within scientific norms, nevertheless opened ways of ­thinking that were highly challenging to the academic ­establishment:

• Wholeness
• Value, as an objective concept
• Unfolding wholeness
• Connection with the inner self
• Centers
• Structure-preserving transformations
• Degrees of life

I introduced these concepts and a few others only because I found them essential to the task of thinking clearly about the life of buildings. Yet they were almost undefinable within the terms of contemporary scientific thinking. This was true to such a degree that even raising these topics as matters for discussion in professional architectural circles caused raised eyebrows, obstructive reactions, and little sincere effort to get to the bottom of the issues."



"I would like to summarize our work by explaining this new kind of empirical complex in the following way. In any part of what we call nature, or any part of a building, we see, at many levels of scale, coherent entities or centers, ­nested in each other, and overlapping each other. These ­coherent entities all have, in varying degree, some quality of “life.”

For any given center, this quality of life comes about as a result of cooperation between the other living centers at several scales, which surround it, contain it, and appear within it. The degree of life any one center has depends directly on the degrees of life that appear in its associated centers at these different scales. In short, the life of any given entity depends on the extent to which that entity had ­unfolded from its own previous wholeness, and from the wholeness of its surroundings.

When one contemplates this phenomenon soberly, it is hard to imagine how it comes about. But what is happening is, in effect, that life appears, twinkling, in each entity, and the cooperation of these twinkling entities creates further life. You may view this phenomenon as ordinary. Or you may think of it as the Buddhists of the Hua-Yen canon did, when they viewed it as the constantly changing God-like tapestry that is God, and from which life comes."



"My life began with childlike faith. After then going through the dark forests of positivistic science, to which I gladly gave myself for so many years, I was finally able, through contemplation of the whole, to emerge into the light of day with a view of things that is both visionary and empirical.

It is a view that has roots in faith, and from it builds bridges of scientific coherence towards a new kind of visionary faith rooted in scientific understanding. This new kind of faith and understanding is based on a new form of observation. It depends for its success on our belief (as human beings) that our feelings are legitimate. Indeed, my experiments have shown that in the form I have cast them, feelings are more legitimate and reliable, perhaps, than many kinds of experimental procedure.

It is in this way that I was led from architecture to the intellectual knowledge of God. It was my love of architecture and building from which I slowly formed an edifice of thought that shows us the existence of God as a necessary, real phenomenon as surely as we have previously known the world as made of space and matter."



"What is new is the discovery that the so-called subjective, or inner, view of things is no less objective than the objective or mechanical view of things. When questions about the subjective are asked carefully, and in the right way, they are as reliable as the experiments of physics. This understanding has led to a new view of experiment that uses the human being as a measuring instrument and leads to reliable, shared results when properly done."



"As I have said, grasping the wholeness, awakening our ability to see it and to adhere to it—these are all profound and often difficult. In order to understand these operations from a practical and mathematical point of view, we need to be guided by an inner voice, and I believe that voice is tantamount to a vision of God. Thus, although it is formless and shapeless, nevertheless it is this vision of God that draws us on.

That new vision can become a new source of inspiration and motivation. I call it new not because it is at root genuinely new. Of course it is not—it is ancient. But it is entirely new in our era to take such a thing with full seriousness, and to be able to derive from it well-fashioned, scientifically endowed conceptions of what is needed to heal a given place. It will not be governed by money or profit; it will not be governed by social politics; it will be governed simply by the desire and firm intention to make beauty (which is to say, true life) around us.

Perhaps that sounds as though it is not solid enough for sober and enlightened action. Quite the opposite is true. The vision of God we hold in our inner eye, which we draw from the hills and mountains, from the cities, towers, and bridges, from the great oak trees, and the small and tender arbors, from the stones and tiles that have been carefully laid, it is that which is God, and which we encounter as we try to find a vision of God in the world. It guides us, as if with a certain hand, towards a future which is yet more beautiful.

The capacity to make each brick, each path, each baluster, each windowsill a reflection of God lies in the heart of every man and every woman. It is stark in its simplicity. A world so shaped will lead us back to a sense of right and wrong and a feeling of well-being. This vision of the world—a real, solid physical world—will restore a vision of God. Future generations will be grateful to us if we do this work properly.

Taking architecture seriously leads us to the ­proper treatment of tiny details, to an understanding of the unfolding whole, and to an understanding—mystical in part—of the entity that underpins that wholeness. The path of architecture thus leads inexorably towards a renewed understanding of God. This is an understanding true within the canon of every religion, not connected with any one religion in particular, something which therefore moves us beyond the secularism and strife that has torn the world for more than a thousand years."
2016  christopheralexander  architecture  urban  urbanism  design  wholeness  value  spirituality  god  religion  enlightenment  beauty  aesthetics  form  shape 
november 2017 by robertogreco

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