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Phenomenology and architecture
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Phenomenology aids the integration of sensory perception as a function of a built form, because it provides experience for its users. Every architectural intervention is constructed using physical materials, but it can create experiences that are beyond the tangible world. To do this, I selected three examples of steven holl’s works, he puts forward the tactility of design in practicing architecture. He aimed at connecting the intellect with senses, idea with phenomena and body with environment. For Holl, the experiential potential of architecture provides the discipline to establish such a connection; the connecting dimension of architecture is because of the phenomenal properties of a built form.
Architecture, as the art of changing the environment and the space, involves a dialectic process between the physical and the intangible world of our own. Martin Heidegger describes phenomenology as “the science of phenomena” (Heidegger M. 1977). Phenomenology in its etymological sense is the activity of giving the account of the way things appear.
Firstly, chapel of St Ignatus, seattle by Steven Holl was completed 1997. In the chapel of St. Ignatus the building communicates the
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Pallasmaa says “Forms themselves are meaningless but have the power to communicate via association (through the experiences gained by users in the space), Linking this to the chapel, Steven Holl was strongly able to create an experience of the space for the worshippers in the chapel through the form, texture, light and how it speaks to the
St Peter’s basilica which is built based on rational form of architecture is a Late Renaissance church located within Vatican City, designed by Donato Bramante. Its significant history is that according to the Catholic tradition this was the place that Saint Peter was buried. Not so far away...
After walking inside and trying to first experience, the church, and all its beauty and ornateness, I began examining the floor plan and elevations of the cathedral. Grace Cathedral was build in a gothic style, which it represents in its architecture inside and out. There were three huge rose windows. One at the very top of the main entrance and one on either end of the transept. There wer...
"Welcome to the Cathedral of Our Lady of the Angels." Welcome to the Cathedral of Our
“Form follows function.” Every great Modern architect thought, designed by and breathed these very words. Or at least, their design principles evolved from them. Modern architects Le Corbusier, Mies van der Rohe, Frank Lloyd Wright, Pierre Chareau, and Rudolf Schindler to name a few believed that the function determined the space whether the space was solely for a particular purpose or they overlapped to allow for multiple uses. Form didn’t just follow function, function defined the space. By focusing on the relationship between the architecture and the interior elements, Chareau’s Maison de Verre expanded the idea of functionalism to include not only the architecture but also the space it creates and how people function within that space.
True architects are needed to create architectural beauty and they do so by using “elements which are capable of affecting our senses, and of rewarding the desire of our eyes...the sight of them affects us immediately” (16). Le Corbusier’s says that we must standardize architecture with respect to function so that we can mass produce it until we perfect its aesthetic through competition and innovation. Le Corbusier believed that Architecture schools weren’t teaching students correctly and that engineers would be the ones who save architecture. Architecture is a thing of plastic emotion. “It should use elements capable of striking our senses, of satisfying our visual desires…arranging them in a way that the sight of them clearly affects
As Peter F. Drucker once said, “The most important thing in communication is to hear what isn’t being said.” Most people may think Drucker is referring to people, which is most likely correct, however, what if it worked the same way with buildings and structures? As Strange and Banning argue in Educating by Design, this “non-verbal communication” (4) is especially important on a college campus as the way a college is presented can be symbolic of the values that the institution upholds. On the Lehigh University campus, the layout is all on the side of a mountain, and therefore walking on pathways can be difficult, especially in inclement weather. The “functional and symbolic” (Strange and Banning, 4) non-verbal communication of the Lehigh University
Architecture is such a wide thing when we talk about buildings and projects. Architecture is defined as the art or practice of designing and constructing buildings. One of the Renaissance man who not only define...
Charles Jencks in his book “The Language of Post-Modern Architecture “shows various similarities architecture shares with language, reflecting about the semiotic rules of architecture and wanting to communicate architecture to a broader public. The book differentiates post-modern architecture from architectural modernism in terms of cultural and architectural history by transferring the term post-modernism from the study of literature to architecture.
In the process of development of human society, architecture and culture are inseparable. Cuthbert (1985) indicates that architecture, with its unique art form, expresses the level of human culture in different historical stages, as well as the yearning towards the future. According to his article, it can be said that architecture has become one of the physical means for human to change the world and to conquer the nature. Consequently, architecture has been an important component of human civilization. Since 1980s when China started the opening and reforming policy, a variety of architectural ideas, schools and styles have sprung up. Accompanying with a momentum of...
Correspondingly, Katie Llyod Thomas shares similar views on how modernity has increasingly concealed tectonics. She conceptualizes how materiality is secondary to form with hylomorphism in her Architecture and Material Practice. “Hylomorphism, which understands materials as a subset of matter, does not provide a way of positively distinguishing materials, and underscore the architectural tendency to use materials as mere finishes,” says Katie.6 Modernity has instigated materiality and tectonics to become inferior to the architectural form; therefore, concepts and spaces are given more importance and further worked on more attentively, leaving materiality till the end. As Katie mentions, materiality in the design process of a student is in fact consider in the later stages, where it is discussed as a technical issue rather than a conceptual one.6 Materiality and tectonics is a conceptual joint, it is the structure that forms an architectural expression, represents an emotion, and it is what creates a space. Considering all factors, materiality shall not be left to discuss at the end, but worked on as the design is developing, therefore working on form alongside materiality and
The author explains architecture as an identification of place. Architecture starts with establishing a place. We define ‘place’ as a layout of architectural elements that seem to accommodate, or offer the possibility of accommodation to, a person, an activity, a mood, etc. We identify a sofa as a place to sit and relax, and a kitchen as a place to cook food. Architecture is about identifying and organizing ‘places’ for human use.
Remarkably, unlike in the description of art or music, the notion of atmosphere remains largely unaddressed in architecture. Atmosphere, can be argued, is the very initial and immediate experience of space and can be understood as a notion that addresses architectural quality, but the discussion of atmosphere in architecture will always entail, by definition, a certain ambiguity. After all, atmosphere is something personal, vague, ephemeral and difficult to capture in text or design, impossible to define or analyse. Atmosphere, Mark Wigley says, “evades analysis, it’s not easily defined, constructed or controlled”.
of their buildings. One of the basic questions that this paper will be seeking to answer is whether architects and critics accepted ...
Buildings reflect the values and ideas of society within periods. The role of architecture in shaping society and vice versa largely depends on the period in question and who or what affects first. The Enlightenment, and the subsequent period the Post-Enlightenment, reflect the biggest change for current ideas regarding architecture and society and current theories. At the same time, individual identities and understanding of society, progress and truth all follow a similar evolving path. It is during this dramatic shift in thinking that the role of architecture to society and the idea of progress and truth becomes a more complex relationship. How this relationship works and its implications is based on the theory that there is a direct link between the two. One cannot develop without the other. Who leads whom and to what extent they influence each other is evident in architectural trends and pioneering works by architects such as Robert Venturi, Frank Gehry amongst others.
However, architecture is not just the future, after all, buildings are intended to be viewed, traversed and lived by us, people. Despite this, many architects today rarely think deeply about human nature, disregarding their main subject matter in favour for efficiency and an architecture of spectacle. In this there seems to be a misconception that underlies much of architecture, that is, human’s relationship with the city, the building and nature. In much of today’s architecture, people are treated with as much concern much as we treat cars, purely mechanically. The post-modern search for the ‘new’ and ‘novel’ has come to disregard the profound affect design has on our lives, impacting our senses, shaping our psyche and disposition.