By Elizabeth Grosz
To be outdoors permits one a clean viewpoint at the inside of. In those essays, thinker Elizabeth Grosz explores the ways that disciplines that are essentially open air every one another--architecture and philosophy--can meet in a 3rd area to engage freed from their inner constraints. "Outside" additionally refers to these whose voices aren't often heard in architectural discourse yet who inhabit its space--the destitute, the homeless, the ailing, and the demise, in addition to ladies and minorities.Grosz asks how we will comprehend house otherwise with a purpose to constitution and inhabit our dwelling preparations hence. issues run all through the publication: temporal circulate and sexual specificity. Grosz argues that point, switch, and emergence, commonly seen as open air the troubles of area, needs to develop into extra fundamental to the methods of layout and development. She additionally argues opposed to architecture's ancient indifference to sexual specificity, asking what the lifestyles of (at least) sexes has to do with how we comprehend and adventure house. Drawing at the paintings of such philosophers as Henri Bergson, Roger Caillois, Gilles Deleuze, Jacques Derrida, Luce Irigaray, and Jacques Lacan, Grosz increases summary yet nonformalistic questions about area, inhabitation, and construction. All of the essays suggest philosophical experiments to render house and construction extra cellular and dynamic.
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Extra resources for Architecture from the Outside: Essays on Virtual and Real Space (Writing Architecture)
For me the interesting thing is to try to do something unexpected or something still fresh and incisive. Of course, the body is not a topic without value. It is still of tremendous importance, but it has to be done carefully—though in a nonroutine way. The moment that it becomes routine and taken for granted—which is its status at the moment within feminist theory—then we need to think about it again and perhaps come at it, or something else, differently. It is true that one cannot think the body because we still don’t know what the body is, or what it is capable of doing, what its limits or its capacities are.
Perhaps architecture does take thought, in that sense, into account, but what it doesn’t take into account is embodiment. It is not that architecture excludes embodiment. Of all the arts, architecture offers embodiment the greatest sense of acceptance. But what is not embodied is the idea of sexual difference. For example, Le Corbusier spoke about Modulor Man as a gendered construct, but in a way that’s not recognized even now. Architecture is a discipline, not unlike medicine, that does not need to bring the body back to itself because it’s already there, albeit shrouded in Embodying Space cerned with space.
Even women-only spaces (feminist or lesbian spaces) are ones set up in reaction or opposition to patriarchal cultural space. Both today and in the recent past, to produce a women-only space is to produce that space as separatist and thus as reactive to the dominant male culture. I no longer think that this is a viable strategy. Other than something like a separatist reclaiming of spaces as women, it’s not clear to me how women can or do occupy space. We need quite different terms by which to understand space and spatiality, if we are to be able to more successfully rethink the relations between women and space.
Architecture from the Outside: Essays on Virtual and Real Space (Writing Architecture) by Elizabeth Grosz