We know from experience that no one can adequately grasp the objective world in its full reality all on his own, because the world always shows and reveals itself to him from only one perspective, which corresponds to his standpoint in the world and is determined by it. If someone wants to see and experience the world as it “really” is, he can do so only by understanding it as something that is shared by many people, lies between them, separates and links them, showing itself differently to each and comprehensible only to the extent that many people can talk about it and exchange their opinions and perspectives with one another, over against one another. Only in the freedom of our speaking with one another does the world, as that about which we speak, emerge in its objectivity and visibility from all sides.
Say to yourself first thing in the morning: today I shall meet people who are meddling, ungrateful, aggressive, treacherous, malicious, unsocial. All this has afflicted them through their ignorance of true good and evil. But I have seen that the nature of good is what is right, and the nature of evil what is wrong; and I have reflected that the nature of the offender himself is akin to my own – not a kinship of blood or seed, but a sharing in the same mind, the same fragment of divinity. Therefore I cannot be harmed by any of them, as none will infect me with their wrong.
A zoologist who observed gorillas in their native habitat was amazed by the uniformity of their life and their vast idleness. Hours and hours without doing anything. Was boredom unknown to them? This is indeed a question raised by a human, a busy ape. Far from fleeing monotony, animals crave it, and what they most dread is to see it end. For it ends, only to be replaced by fear, the cause of all activity. Inaction is divine; yet it is against inaction that man has rebelled. Man alone, in nature, is incapable of enduring monotony, man alone wants something to happen at all costs—something, anything…. Thereby he shows himself unworthy of his ancestor: the need for novelty is the characteristic of an alienated gorilla.
Design is form-making in order
Form emerges out of a system of construction
Growth is a construction – In order is creative force
In design is the means – where with what when with how much
The nature of space reflects what it wants to be
Is the auditorium a Stradivarius
or an ear
Is the auditorium a creative instrument
keyed to Bach or Bartók
played by the conductor
or is it a conventional hall
In the nature of space is the spirit and the will to exist in a certain way
Design must follow closely that will
Therefore a stripe-painted horse is not a zebra
Before a railroad station is a building
it wants to be a street
it grows out of the needs of the street
out of the order of movement
A meeting of contours englazed.
Through the nature – why
Through the order – what
Through the design – how
A form emerges from the structural elements inherent in the form.
A dome is not conceived when questions arise how to build it.
Nervi grows an arch
Fuller grows a dome
Mozart’s compositions are designs
They are exercises of order – intuitive
Design encourages more designs
Designs derive their imagery from order
Imagery is the memory – the form
Style is an adopted order
The same order created the elephant and created man
They are different designs
Begun from different aspirations
Shaped from different circumstances
Order does not imply Beauty
The same order created the dwarf and Adonis
Design is not making beauty
Beauty emerges from selection
Art is a form-making life in order – psychic
Order is intangible
It is a level of creative consciousness
forever becoming higher in level
The higher the order the more diversity in design
Order supports integration
From what the space wants to be the unfamiliar way may be revealed to the architect.
From order he will derive creative force and power of self-criticism to give form to this unfamiliar.
Beauty will evolve.
One of the caliphs of Egypt, al-‘Az?z ibn al-Mu‘izz al-‘Ubayd?, used to race doves.
One day he competed against one of his servants, and the servant’s bird flew faster than his own.
So the caliph summoned his minister, Ibn Kalas al-Yah?d?, to inquire about this.
The minister was too embarrassed to say that the caliph’s bird had been beaten, so he wrote a poem instead:
You, to whom obedience is rewarded with security
And for whom the love of his subjects is a necessity:
Your bird was the victor, however
He arrived with his chamberlain preceding him.