School of Architecture Ariel University Center of Samaria
CREDITS
From the editor
Contents
Editors
'To write is to make an appeal to the reader that he lead into
Itzik Elhadif
objective existence the revelation I have undertaken by means
On the Concept of the Incomplete
Dr. Edna Langenthal
of language'
Board of Editors Prof. Marcel Mendelson Dr. Ruth Dorot Beni Reuven Levy Edna Langenthal Itzik Elhadif
Meira Hass (Hebrew) Michaela Ziv (English) Graphic Design | Keren & Golan Studio Print | A.R. Printing L.T.D.
"Matter" with Transparency?
certain perspective. Language is the essence of culture and a unique environment in which we live. In what sense can we think of the connection between architecture and literature, or perhaps, how can we think about architectural works as text? And what does thinking about architecture in this
Cover Illustration | Dr. Joel Pearl
fashion mean? When we read and think about texts, we think
School of Architecture
architecture, we seek to discuss space and location which interpret
Ariel University Center of Samaria
contemporary time, and thus architecture must provide us with an
POB: 3 Ariel
eye-opening interpretation of our place in the world.
Israel 40700 03-9066242 2012 Š All Right Reserved
Beni Reuven Levy
What is writing and what is its purpose? In his book, Sartre discusses
expression that constitutes the ability to pass on the culture of the Copyediting
Rationale
Amos Bar-Eli / Dr. Marina Epstein-Pliouchtch
unites us culturally. Language shapes man, and thereby grants him a
about how they interpret our place in the world. In the context of
Architext 3, the journal of the School of Architecture seeks to reopen a link with the reader. In the writings here, we wish to expand the
Urbanism - Periphery
in Architecture
Jean Paul Sartre: "What is literature?"
the medium of literature, words. The language we speak is what
/?
From the Border to a Meeting Place / ??
/ ??
Life in the Beersheba Stream Ido Nuri
Dr. Edna Langenthal
The Remains of Local Architecture -
/ ??
/ ??
L(od) System - Lod as a Research
Umm Rayhan As An Example
Laboratory for the Organic
Dr. Michal Moshe
Development of a City
/ ??
Ella Moskovitz The city: Sound, motion, and otherness / ?? Yehuda Mendelson /
Lifeline - Between the Aqueduct and the / ??
Dr. Gabriel Bukobza
Wall A New Urban Road in Acre Einav Offer Yagel
??
/ ??
??
The Jewish Spirit of Louis Kahn
/ ??
Aryeh Wiseglass
architectural discussion through theoretical discourse and see it as an option for an interpretive dimension of the space of cultural meanings we share. We hope that reading this journal will allow you to take a break from daily routine in order to take another look with eyes wide open and a greater awareness of what makes a difference.
2
3
On the Concept of the Non-Complete in Architecture Amos Bar-Eli, Architect / Dr. Marina Epstein-Pliouchtch, Architect
Amos Bar-Eli, Architect
as a key concept in architecture, as well as
conclusion and completion. This paper
to follow the concept of the Non-Complete
progression that occurs therein. The parts
that is understood, controlled, and centrally
Faculty of Design, the Holon Institute of
to present it within a wider framework of
presents the Non-Complete not only as a
in the writings of architectural researchers
do not stand alone but are part of the whole;
planned in advance (Figure 2).
Technology, Holon
cultural thought and creativity.
situation of being unfinished or residual, but
such as Middleton, Evans, Pérez-Gómez and
as if in accordance with a supreme plan that
Dr. Marina Epstein-Pliouchtch, Architect
Introduction
as an ongoing effort to maintain creation in
others. In this paper we will present and
organizes all matters. The significance and
a state of incompletion. After we define the
clarify the concept of theNon-Complete in
the implications of the concept of complete
Faculty of Architecture & Town Planning,
Architecture
over
central terms in this paper - the complete
architecture, and also position it relative
are impacted by all of humankind's deeds
Technion, Haifa
uncertainty, fullness rather than partiality,
and its opposite, the Non-Complete - we
to the broader historical and ideological
and creations. Following this line of thought,
and the complete rather than the Non-
will discuss the questions pertaining to
contexts of culture and thinking. To conclude
architectural acts are given significance,
Complete. However, paradoxically, reality
the reasons for attempting to create Non-
the paper, we will discuss the importance
substance and character. In architecture, as
Department
of
Conservation
Studies,
Western Galilee College, Acre
prefers
stability
Fig. 2: Michelangelo, Medici Library, Entrance vestibule, 1559, Florence, Italy
offers partiality and lack of continuity of
Complete architecture. Then we will review
and future possibilities of Non-Complete
a practical discipline designed to serve the
The paper discusses the idea of the Non-
space and awareness. Unity, harmony,
the reasons, the means and the methods
architecture, as these relate to architectural
needs of human beings - in compliance with
Architecture, as a planned act, tends to
Complete in architecture. The paper offers a
centrality, control and finality are what
utilized to create Non-Complete architecture.
theory and the teaching of architecture.
the laws of physics as well as all sorts of laws
rely on the authority and the knowledge
description of Non-Complete, as opposed to
constitute the value system according
and regulations - this is all the more true1.
of its creators, and their ability to foresee
the concept of the complete; the complete as
to which architecture is measured. The
the central idea of architectural creation and
inclination and urge to create on the basis
Phaedros: Here are the most significant
Architecture,
Western
architecture prefers central planning based
thinking. The paper highlights the complete
of this value system is perceived as being an
attributes of the perfect creation. Socrates:
architecture, aspires to a complete creation
on quantifiable data and on scientifically
as authoritative, as consensus, as being
aspiration towards the complete. However,
Only architecture has need of them, and
which is functional, efficient and finished.
proven
finished and stable. The Non-Complete, on
alongside this primary system of values,
elevates
heights.
This complete product seeks to fulfill its role
expensive field which creates a heavy burden
the other hand, is offered as an ambiguous
there is a parallel system - a kind of mirror
Phaedros: I think it to be the most perfect of
to the very utmost; to be useful, symbolic,
on the resources of the community. Therefore,
concept - not final, unfinished and unstable.
image. This
the Arts. (Valéry, 1994:126)
aesthetic, or to fulfill any other objective
distribution of resources and how they
Most of the examples presented in the paper
partiality, obscurity, controversy, ambiguity
declared by its creators.
should be used are important decisions in
are taken from the field of architecture;
and enigma (Figure 1). The paper refers to
The concept of complete is a seminal idea
The core values against which completeness
society's activities. Central control, authority
however, examples taken from different
these values as being Non-Complete. The
in Western thinking in general, and in
is measured are: function, esthetics and
and power are necessary, therefore, in the
disciplines, such as art and literature, are
Non-Complete does not try to imitate nature
We can identify the concept of Non-
architectural thinking in particular. The
ethical standards.
architectural design and production process
also presented in order to demonstrate
or aspire to create a new stability; the Non-
Complete
periods, in
concept of complete - the perfect ratio
• 'function' indicates a finished product
and, by implication, also in architectural
the notion of Non-Complete in a broader
Complete is a state of constant change,
various directions, and in all kinds of
between the whole and its parts, and the
which is productive, cost-effective and
theory and architectural education. Even
context. This paper describes and interprets
which contradicts the aspiration towards the
occupations and fields of research, ranging
relationship between various elements of
efficient;
today, architecture is based on and reliant
the conceptual reasons for creating Non-
complete and the finished, towards stability
from philosophy, via art, through to built
the cosmos, between nature and man - has
• 'esthetics' means harmony, unity, integrity,
on technology and science, and shares their
Complete architecture, and the two main
and unity. The Non-Complete condition
architectural
Philosophical
been a concept central to Western thinking
centrality, stability and clarity of intention;
intentions, according to Vesely:
channels through which this can be
preserves its independence without offering
concepts relating to the Non-Complete
throughout history. Philosophy and theory
• 'value' signifies preference for architecture
There is little doubt that technology and
achieved: resistance and reconciliation. It is
a beginning or an end; it offers only constant
can be found among many great thinkers,
in Western culture perceive completeness
that reflects majority opinion, serves the
also modern science are driven by a common
the purpose of the paper to present the role
instability, without ambition or rather,
amongst whom Merleau-Ponty, Adorno
and unity as a structure that is internal-
agents of power in society, represents the
intent - the control of reality and the
and the significance of the Non-Complete
without any essential ability to attain
and Foucault. In architecture, it is possible
inherent to the universe, and all of the
moral good. A "valuable" product is one
aspiration for power. (Vesely, 2004)
4
system
includes
The concept of complete
remains,
Fig. 1: Facade, unknown building, Siena, Italy
during
different
creations.
them
to
the loftiest
the significance of their work. As such, especially
knowledge.
Architecture
is
an
5
Similarly
to
architecture's education
Fig. 3: Interior, St. Vitus Cathedral, 14th Century, Prague
Fig. 4: Goya, The Sleep of Reason Produces Monsters, 1799 © The Metropolitan Museum of Art
are
science
and
expression, all
aspire
technology, theory to
and
6
contemplate my life, all of the things that
aspect, and is measured by its ability to
completion; a situation that is prevented
other religious thinking.
were made and were not completed, things
be realized within a physical space, as an
from reaching completion, stability, unity
that were made only partially; this is the
object. As such, architecture finds itself in
or conclusion. The Non-Complete preserves
improve
themselves and serve the values of the
The search for 'shape' in architecture
source of the discomfort that eventually
a unique situation when dealing with the
its independence, without offering an
complete. An example of this can be seen
has
to
has pushed me far. To all of these must be
Non-Complete; it resists, but paradoxically
end or a beginning, just constant change,
in how computerized imaging software
mathematical
methods,
added, that the diligence with which this
also allows and encourages it (Vesely, 2004).
with no desire to reach the end (Tschumi,
is designed. Programs focus on improving
including
analysis,
girl devotes her time to painting the shells
the speed, economy and efficiency in which
diagrammatic analysis, and other types
proves that her soul had the impulse to
The idea of Non-Complete can be defined as
German philosopher Theodor Adorno, who
architecture can be presented realistically,
of analysis which enable the creation of
seek perfection, perceived as a shape that
belonging to, and being part of, something
claims that the essence of the authenticity
with the emphasis on representing the
shapes based on objective and proven data.
can never be achieved, and which must
else. The Non-Complete seems to be some
of creating the art takes place because of
finished product. Programs that improve the
Another acceptable approach when seeking
therefore be attained; whereas, on the other
part of complete, whether this is real or
its ability to be maintained in a condition
presentation of the process and the initial
the formal architectural model is to turn to
hand, I'm sure that it has been a long time
imagined. The Non-Complete must have
of non-fulfillment, and prevents classic
sketch are still non-existent (Spiller, 1998).
nature as a proven model of effectiveness
since perfection was created, unless this
a past that is inherent within it. The core
closure (Huyssen, 2006). In architecture,
traditionally and
been
attracted
scientific
quantitative
data
1996). This idea is formulated, inter alia, by
and correctness. In the sense that: if it has
has been by chance and incidentally; and
values in Non-Complete are incompatible
the Non-Complete appears in architectural
The concept of the complete resonates
already been tried successfully in nature,
therefore perfection is not worthy of us
with the values of the complete, such as:
experiments to object to reality and
with religious thinking, and is prominent
the man-made counterpart should also be
attributing to it any kind of attention, since
centrality, unity, legitimacy of the centers of
accepted conventions; or as attempts to
in Christianity and its values, for instance:
successful. Nature offers symmetry, growth
the true nature of things is revealed only
power and authority, stability, and all kinds
integrate into the work those conflicts
centrality, linearity, hierarchy, and the desire
in accordance with a series of defined
when they crumble; (Calvino, 1999:58).
of canons (Evans, 2000) (Figure 4).
reality presents us with. These two possible
for redemption (Figure 3). The typology of
shapes and natural logic. However, it should
temples and churches reflect these values
be noted with reservation that appealing
Unity, harmony and centrality are the
Basically, it is possible to see the Non-
in how their space is organized. These
to nature as a formal and conceptual
core values in accordance with which
Complete from two different angles. The
The Non-Complete is partial, inconsistent,
structures represent power and authority
authority relies only rarely on processes and
architecture is judged and evaluated, as
first views the Non-Complete as being
undone, variable, open-ended, unfinished,
- that of God and that of the Church. The
phenomena such as withering and death.
explained above in the description of the
part, or a remnant of a past which no
puzzling and may be interpreted in a
mechanisms for creating this are: centrality,
Reference to God, Science or Nature, as
concept of the complete in architecture.
longer exists; one that had been rich in
number of ways that differ from and even
symmetry, hierarchy, development along
sources of Architecture, both as an authority
The
described
achievements, but which exist no more. The
contradict each other. The Non-Complete
a central axis, a preference for self-
and for the purpose of inspiration, reflects
as a concept that stands in resistance
other angle perceives in the Non-Complete a
accepts the coincidental, the unfinished,
improvement and progress towards that
the architectural preference for control
to or negates these values : as a bold,
hint or a proposal for a different and better
the automatic, the unplanned, the random
goal along a timeline. All these represent
and progress out of authoritatively - based
argumentative, critical and experimental
future, full of life and poetic/symbolic
and the uncontrollable - as significant
the values of the complete. The influence of
knowledge towards a better situation - in
concept; not as an idea that is opposed to
possibilities (Middleton, 2001). The Non-
attributes just as it accepts the logical and
the Christian concept of the development
other words: the complete (Vesely, 2004).
architecture, but as one that tries to expand
Complete does not try to imitate nature
the systematic (Figure 5). The Non-Complete
the boundaries of the discipline, through
or create a new stability, but encourages a
accepts the unproven and the unknown
education, research, theory and discourse.
state of constant change, which opposes
as acceptable in the process of creation
Architecture deals with the functional
the possibility of achieving fulfillment or
and thought (Manolopoulou, 2005). The
of thought in the West, both when creating Fig. 5: Cappadocia, Turkey, underground city, 300-1200 A.D
be a brief discussion of examples from
ideas as well as when reflecting them, is
The Non-Complete
crucial. Further on in this paper there will
The matter of the shells forces me to
routes will be reviewed later in this paper.
Non-Complete
will
be
7
Non-Complete focuses on other motives
mental (Kwinter, 2001). Such partial and
Bachelors, Even" (1915-1923), also known
Non-Complete in Built Architecture
for creativity, motives that are not focused
consistently recurring movement, which
as "The Large Glass". This work can be
on success, solution or accomplishment.
offers no development or progress, occurs in
understood as being an essentially Non-
The Non-Complete offers skepticism and
architectural spaces which are themselves
Complete creation. The work was deliberately
architecture naturally prefers the complete
poeticism, like those that are offered, for
enigmatic,
unresolved
left in an unfinished state, both physically
and
and
The source for this preference can be found
example, in the quotation by the Portuguese
movement. In Kafka's last book "The Castle",
and conceptually. Duchamp adds a catalog
conceptually. Thus, the Non-Complete is
in the ideas of the traditional Shinto religion,
The Islamic esthetic approach is non-
writer Fernando Pessoa:
blocked doorways and corridors leading
of explanations to his work encompassing
strange in architecture, especially if it has
and of Zen-Buddhism. Shinto accepts the
directional,
"I've always felt that virtue lay in obtaining
to
appear
70 pages. Reading the explanations, which
been constructed. Nonetheless, there is still
Non-Complete as the natural state in which
dramatic. Islam offers the impossibility of
what was out of one's reach, in living where
simultaneously with emotional and erotic
Duchamp described as an essential part of
much evidence and many examples of Non-
reality acts (Figure 7). Zen-Buddhism prefers
perfection, eternity or unity. These qualities
one is not, in being more alive after death
obstacles. These situations always appear
the work itself, only adds to the mystery and
Complete architecture throughout history,
insight and release from the material and
are reserved exclusively for Allah. Islamic
than during life, in achieving something
on the verge of realization, but always end
the vagueness regarding the meaning and
and it is not the intention of this paper to
the physical. The reality which must be
philosophy, as it is realized in architecture,
impossible, something absurd; in overcoming
in disappointment and dissatisfaction, and
purpose of the work, and clarifies its nature
explore them in depth. We will present here
overcome in order to reach a higher level of
can be summarized by three key concepts:
- like an obstacle - the world's very reality."
remain unrealized (Allen, 1989, Mairowitz,
as an Non-Complete creation. Interestingly,
a few examples intended only to illustrate
comprehension is disconnection from the
• Constant change without permanency;
during one of the transfers the work was
the concept. A conceptual overview of
desire for that which is complete and for
• Lack of unique significance;
damaged, the glass shattered. Instead of
some examples of "western" architecture",
perfection (Saito, 1997). In Japanese culture,
• Understanding through the heart
and
(Pessoa, 2006)
just
indeterminate
like
the
destinations
Crumb, 2007)4.
imperfect...Japanese esthetics of insufficiency
In the west, when the attempt to explain has
The Non-Complete is a perfectly acceptable
and deprivation.
failed, things cease to exist. In the east, when
and comprehensible idea in art, but
(Saito, 1997).
the attempt to explain has failed, things grow.
the
stable
both
physically
(Kudu, 1988).
non-historical
and
The Non-Complete in Art and Literature
Also
see
declaring the work to have been destroyed,
and of some established works in western
the Non-Complete is perceived as being on
(as opposed to understanding through
The concept of the Non-Complete can be
representations of the concept of the Non-
or replacing the glass, Duchamp chose
architecture, will create the backdrop for this
a higher level than the complete, because it
the brain).
explained more clearly if we examine it
Complete. Already during the Renaissance,
to stick the glass back together during a
paper and a description of the method of
teaches us about the complete, more than
firstly not in relation to architecture, but
Vasari coined the term "unfinished" - which
lengthy and Sisyphean process. This step
realizing the Non-Complete concept in built
the complete can teach about itself, since
in relation to other disciplines - art and
describes unfinished works that have
only added another layer of meaning to the
architecture. These examples constitute only
the Non-Complete implies, offers and forces
literature. Kafka's works are an example
added value resulting directly from this
work, and reinforced its position as being in
partial occurrences, merely for the purpose
the imagination to comprehend, by itself,
of this, even without needing to study the
fact5.
a constant state of Non-Completeness.
of illustration, and do not comprise a broad
what the idea or the image is. Inaccuracies
sources of his creation in-depth2. Authority,
was not able, or deliberately left his artistic
definition of a historical phenomenon, a
in an object, such as a crack, a break or
power
in
art
it
is
possible
to
This idea suggests that the creator
recurring
ideas in an unfinished state. The period
description of the development, or the entire
deterioration, persuade the viewer to reflect
themes in Kafka's work. They represent his
of the late 19th and early 20th century
span of its occurrence.
on the time that has passed, to wonder
inability to come to terms with his mother,
is characterized by a variety of works by
with his body, and especially with his
painters such as Turner, Constable and
Japanese philosopher Yuriko Saito notes that
possibilities for improvement in the object
father, as the principal representation of
others, depicting scenes that are unclear
in Japanese culture there is a preference for
are. This is a series of thoughts which does
power and authority3. In his writings there
and unfinished. This phenomenon reaches
values that derive from incompletion, and
not arise if one is observing an object that
is a central repetitive theme: movement
a sort of climax in the Impressionist style
from the process of erosion. He alludes to
offers the complete, or perfection. This
that lacks any clear objective, diluted
(Harbison, 1993) (Figure 6). A more detailed
this esthetic and conceptual preference:
preference of Japanese culture for the Non-
with a sensation of remaining immobile.
example can be seen in the works of Marcel
Such movement can be either physical or
Duchamp: "The Bride Stripped Bare by Her
8
and
submission
are
why this happened, and what the inherent
Fig. 6: Michelangelo, sketches, 1508-12 © The Metropolitan Museum of Art
...The value of that which is eroding,
Complete is expressed by the Japanese
disappearing,
researcher Kudu, as follows:
breaking
down,
and
is
non-
Fig. 7: Maruyama Okyo, White Cranes, 1769 © The Metropolitan Museum of Art
Fig. 8: Rustem Pasa camii, 1561, Sinan, Istanbul, Turkey
9
An example of this concept can be seen in
Hampshire (1965-1972), also designed by
is non-structured and lacking continuity;
longer any external source of power that
disillusionment of the belief in the complete
the repetitiveness and lack of directionality
Kahn, likewise represents values of being
therefore the perception of complete is
represents perfection and absolute truth,
as being achievable or even positive. Adorno
of the geometric decoration so typical of
Non-Complete. This idea is reflected in a
incompatible with reality. The second reason
and that such truth, in fact, not only does
arrived at the theory of the negative
Islamic architecture (Figure 8). This approach
lack of closure, the vacuum in the center,
stems from the belief that since the complete
not exist, but is also unattainable. Other
dialectics against a background of the
is reinforced by the words of the American
corners that do not meet, the unfinished
has failed, the necessary consequence of the
perceptions of the complete have undergone
great tragedies of the 20th century, such as:
architectural researcher Nejdet Erzen:
line of the roof, and so forth. All of these
intention to achieve complete is failure. The
rethinking by researchers such as Foucault,
dropping the atomic bomb on Hiroshima,
In Islamic esthetics, the finished condition of
indicate that the structure is in a constant
understanding is that the complete creates
who doubted the role of knowledge as
the Soviet Gulag and the concentration
work or of a saying (for example, criticism)
state of development and construction or,
methods of thought and action which
a key component. Foucault's work has
camps. Adorno formulated his ideas as
is not considered to be infinite. In completed
alternatively, that the structure is one of
consistently contradict themselves and their
consistently sought to undermine the status
criticism against the unifying conventions
architecture, no concrete use is made of
ruins that are in a state of decomposition
purpose, and generally results in problems
of "perfection" of the world, and undermine
of Western thought: the 'enlightenment',
space, and the separation of the space itself
(Levine in Bergdoll, and Oechslin, 2006).
which are more complex and intricate than
the body of human thought as creating a
and its central components: logic, systematic
is not permanent. Architecture is understood
Another example can be seen in the works
those they profess to solve. The third reason
unified view of this perfection (Figure 9). He
thinking, and the preference of science.
to be something that is constantly changing...
of Italian architect Carlo Scarpa. Scarpa
derives from the need to find an appropriate
has consistently challenged the scientific
His argument is that unity is an idea
(Erzen, 2007).
highlights the part and the partial; in his
approach to research and experimentation;
and logical methods of researching and
that was forced on the world by scientific
architecture he emphasizes how it is the
an approach that enables criticism of
cataloging knowledge (Hengehold, 2002).
thinking, and along the way the diversity
There are, as mentioned earlier, various
part, and not the complete object, that
accepted and common approaches; an
More attacks on the stability and the
and the differences between matters was
examples
built
more accurately represents the physical
approach that permits resistance to what is
conventions of human knowledge, such as
ignored. Adorno's negative dialectics offers
architecture in the West, and we shall now
condition and the consciousness of reality.
known and accepted in thoughts and deeds.
that of language and systems of symbols,
a conceptual alternative to the method of
describe some of them. American architect
He uses material collage, partial symbolism,
and clarity of human perception, were made
thinking based on logic, totality and unity.
Louis Kahn was known for his extensive use
duplication and ambiguity as a totality
The first reason is reflected in the concept
by thinkers such as Derrida, Deleuze, PĂŠrez-
The "negative" in Adorno's concept serves
of exposed materials, and an 'unfinished'
which contributes to understanding his
of
GĂłmez and others.
as a counterweight to enlightenment, and
state. He was also known for his fondness
works as being Non-Complete architecture
understands that reality is multi-level,
for ruins, not only esthetically, but as
(Frampton in Bergdoll, and Oechslin, 2006).
ever-changing, and offers contradictory
The second reason for preferring the Non-
redemption - through ambiguity and
developments. The belief that reality offers
Complete originates from disillusionment
through the - Non-Complete (Heynen, 1992).
one possible optimum solution or path, or
with believing in the ability of the complete
of
Non-Complete
representing the conceptual essence of
the
post-modern
approach,
which
as an attempt to find an alternative utopian
Fig. 9: 4th year student work, under guidance of Amos Bar-Eli, HIT - Holon, 2007
Fig. 10: 2nd year student work, under guidance of Amos Bar-Eli, HIT - Holon, 2005
Fig. 11: 3rd year student work, under guidance of Amos Bar-Eli, HIT - Holon, 2004
consistently been trying to confront the
pure architecture. The Kimbell Art Museum
Reasons for creating the Non-Complete
in Texas designed by Kahn (1966-1972) looks
After the above explanations and the
that truth is constant or even achievable,
to produce a picture of the attainable
Finally, from the third reason it derives
the Non-Complete. The spirit of using the
like the ruins of a Roman Bath House, with
examples, the question still remains: why
is an idea that is almost anachronistic.
world. In this respect, the Non-Complete
that
is
Non-Complete is realized in a number of
many open and unfinished spaces which
choose the Non-Complete approach, and
Reality offers a partial experience and lack
is, paradoxically, more realistic than the
selected for the purpose of research and
architectural teaching institutions, which
seem to serve no purpose at all. The building
what are the possible ways to realize it?
of continuity of space and consciousness
complete. Observation of the results of
experimentation (photos 10 and 11). In
have set for themselves the goal of teaching
is, to a considerable degree, pretending
There are three primary reasons for choosing
(Evans, 2000). Nietzsche said that truth is
various theories and methods deriving
general, existing, proven and accepted
not only the work of architecture, but also
to be archeological ruins; of a building
the Non-Complete: the first is the belief
but an illusion; that God, representing the
from the perception of the complete, from
ideas are insufficient to satisfy those
the attempt to redefine architecture. This
in a state of non-use, Non-Complete. The
that reality itself is Non-Complete, and the
supreme authority and perfection is, in fact,
the perception of knowledge and logic, and
needs. Architects such as Eisenman, Spiller,
spirit can be understood from a statement
Phillips Exeter Academy Library in New
understanding that the nature of reality
"dead". 'Death' indicating that there is no
even from tested case studies, led to total
Tschumi, Woods and many others have
made by American architect Scofidio:
10
concept of the complete by means of using the
Non-Complete
approach
11
Teaching must encourage and preserve a
maintains itself. Authority can be extremely
that which is within us - it is our continuity
Architecture and war are not incompatible.
an attitude towards action and thinking,
The Non-Complete assumes the infinity of
contradiction ...essential ambiguity for the
powerful; in many cases, resistance to it
and our drive. Hence, we must change our
Architecture is war. War is architecture. I am
which attempts, as an interim course, to
the change, and the internal contradiction of
free spirit of thought; it provides space for
can have serious consequences. In the case
conceptions, perhaps even lose our perception
at war with my time, with history, with all
bring about the reconciliation of opposites;
knowledge. The Non-Complete offers a route
the absurd, the paradox and the enigmatic.
of architecture, resistance can result in not
of respectability, and hence stability and
authority that resides in fixed and frightened
trying to cope with frequently changing
that does not lead to a better solution, but
(Skofidio, in: Hejduk, Henderson and Diller,
being given a job, thus having the lack of
permanence; to change when the situation
forms. I am one of millions who do not fit in,
reality, which contradicts itself, which is
is constantly eliciting questions. It offers an
1988)
opportunity to realize ideas through built
requires it, and to be controversial, in public,
who have no home, no family, no doctrine,
constantly in a state of disorder, conflict and
ongoing search, which is reconciled to the
architecture. An example of this can be seen
and equally so in private. (Battisti, 1998).
nor firm place to call my own, no known
chaos (Klotz, 1990). Psychologist David Kahn,
inability to achieve a perfect solution; an
Approaches to the Non-Complete creation
beginning or end, no 'sacred site'. I declare
speaking about human behavior, offers a
approach, which strives not only to improve,
The idea of creating architecture in a
in the Soviet Union in the late 1980s - a
Stability is to be found in the fundamental
war on all icons and finalities, on all histories
pendulum movement between opposing
but seeks to remain in a constant state of
manner that is Non-Complete requires
period when many architects did not want
ideas of the complete in architecture. It is
that would chain me with my own falseness,
forces, as a way of dealing with the complex
rootlessness (Figure 13). This approach is
adopting
the
to work within the limitations of state
also reflected in the physical world – in that
my own pitiful fears.
reality in which we live; a movement from
surprisingly reminiscent of the approach of
complete. The reasons mentioned so far for
power. Groups of architects paved the way
the building is supposed not to collapse,
(Woods, in: Jencks and Kropf 1999).
objectivity to subjectivity. This movement
alchemy, medieval pseudo-science. Despite
the creation of the Non-Complete challenge
for ideological resistance to the regime, and
and also in the ideological dimension.
the fact that from the outset the goal
the creator to establish their unequivocal
created architecture on paper, architecture
This stability can be understood both as a
Reconcile
is not necessarily a solution, but a process
position towards the complete, and to
that was not intended to be built, Non-
kind of fixation, and an inability to change
The
create from this position. This position can
Complete architecture. Their "paper" dreams
and evolve. It is, nonetheless, almost a
insufficient
be impacted by objection, or by a desire to
were completely free from the limitations
heresy, offering instability in the context of
consistently fails when attempting to
integrate; objection to the complete, to the
of state power, free from having to be
architecture (Figure 12). On the other hand,
methods, ideas and results that they offer
built and free from the limitations of the
it must be understood that stability is not a
or, alternatively, the desire to integrate the
complete. "Paper architecture" turned its
contradictions of reality; the complete, in
back on functionality, looked far into the
effect, only sharpens but does not resolve. In the last part of the paper we will present
an
approach
towards
in the "Paper Architecture" that flourished
that can be adopted. Kahn explains that:
was clearly unattainable, alchemists were
is
in creating connection, it is essential that
constantly engaged in the indefatigable
and
there be movement between analytical
attempt to continue the search itself, as
thinking
processes
a goal and as an end in itself. This is how
represent or express the conflicts and
that are not rationally controlled. Also in
Mexican architect Pérez-Gómez describes it:
complexities of the changing and dynamic
other processes it is correct to speak of the
In alchemy, the process is more important
natural state, but an interpretation offered
reality in which we live. This situation leads
dialectical movement between opposites.
than its results, because the natural world is
to the world by the human brain. Therefore,
to mental fixation and error. It is possible
(Kahn, 1998)
in a state of constant change and movement,
distance towards imagination and fantasy,
the resistance to the idea of stability needs
to object to complete, but there is another
and sought to represent an un-built world
to be comprehensive and radical. This must
alternative, the reverse, and that is trying
French philosopher Merleau-Ponty believes
two positions in favor of selecting the Non-
which, in some instances, would have been
not be taken for granted, and there should
to reconcile, in recognition of the obstacles
that only in the artistic process of description
Complete: resistance and reconciliation.
impossible to construct. (Klotz, 1990)
be no agreement to partial moves. Objection
and the restrictions of the complete, but
is the world free from the need to measure
Resist
to the complete means assuming that it
also understanding that the desire for the
and determine. The artistic process offers the
The authority that the creator of the Non-
is possible to challenge every thing and
complete is essential, effective, productive
possibility of being part of the world without
Resistance to complete is directed mainly
Complete is now confronting is not only
every reality. Such resistance means that
and inevitable – from all of these derives
being judgmental about it. According
against
therein:
outside of that, as in the case of the Soviet
agreement does not symbolize that this is
the need to integrate. The Non-Complete
to Merleau-Ponty, the artist presents a
authority and stability. Authority and the
regime, but also within us, such as that
the truth but rather that there is a dispute
does not offer an alternative solution to
movement, and not an opinion. Accordingly,
central power structures are at the core of
proposed by Eugenio Battisti, the Italian
about it. This aggressive attitude can be
the complete, or any solution whatsoever,
the work should aspire not only to a state of
the concept of the complete. By means of a
philosopher:
found in the ambiguous statement made
but leads towards an attempt to integrate.
solution and success, but also and mainly, to
complex mechanism, authority controls and
The most severe authority, incidentally, is
by American architect Lebbeus Woods:
That is to say: the Non-Complete proposes
be focused on the process itself.
12
the
central
concept
complete,
in
and
many
respects,
inappropriate,
and
dedication
to
Fig. 12: Ruins from Byzantine period, Besiktas, Istanbul, Turkey
Fig. 13: Interior, Kauffman House, Falling Water, F.L. Wright, 1936
13
never
totally
objective
or
stable. The
ending mystery of human creative power,
that makes us confront more and more
R. Evans, The Projective Cast: Architecture and its
the Dark Forest Revisited: an Erotic Epiphany of
Notes
alchemist/architect must try to find initial
over the tendency to produce conventions
conflicts, disasters and failures. Not only acts
Three Geometries (Cambridge, Mass., MIT Press,
Architecture (Cambridge, Mass., MIT Press, 1992).
1. An assumption which is shared by a number
unity, but he understands that the ending
and proven methods of solution. The
of nature, but also man-made acts that have
1995).
shall never be achievable
Non-Complete recognizes the value and
proven our inadequacy and our inability to
R. Harbison, The Built, the Unbuilt, and the
and Insufficiency'. The Journal of Aesthetics and
(Pérez-Gómez, 1992).
importance of failure and error. The Non-
control a world that is driven, conflicted, full
Unbuildable: In Pursuit of Architectural Meaning
Art Criticism 55, no. 4 (1997), pp. 377-385.
Complete permits attitudes of resistance
of contradictions, flaws and errors; a world
(London, The MIT Press, 1993).
The reconciliation approach tries to deal with
and
that is also, paradoxically, full of hope and
L. Hengehold, '"In that Sleep of Death what
Architecture and the New Alchemic Technologies
the failure of the complete, not by opposing
apparently, is more prominent in disciplines
infinite optimism.
Dreams...": Foucault, Existential Phenomenology,
(London, Ellipsis, 1998).
it, but by accepting the situation as being
such as literature and art, which have no
destiny, and thus inevitable. This acceptance
commitment to be realized in the world,
The Non-Complete focuses on the process
Philosophy Review, 35, no. 2 (2002), pp. 137-159.
does not necessarily mean that the attempt
nor to comply with laws and uses, as must
rather than on the solution; the ability to
H. Heynen, 'Architecture between Modernity
to achieve the complete is mistaken; rather
architecture. In architecture, the tendency
object to what exists, and what is customary;
and Dwelling: Reflections on Adorno's Aesthetic
that the search should continue at the same
towards the complete is more significant and
and also to try and integrate between the
Theory'. Assemblage, 17 (1992), pp. 78-91.
strength despite acknowledging the fact
more dominant. Architecture is committed
contradictions of reality. The Non-Complete
that in the end it will fail. Although this
to improving the human condition, hence
can be used by a generation of contemporary
A. Huyssen, 'Nostalgia for Ruins'. Grey Room, 23
paradox can be neither solved nor changed,
the complete architecture is of greater
architects as an important tool in research,
the combination still allows for it to be
importance. However, that is not necessarily
in experience, in teaching and in practice.
acceptable, and to produce a creative process
so. There is another way to understand and
from within the existing situation. As such,
to create architecture, one which sometimes
the Non-Complete is not a viable solution,
even contradicts the existing concept.
List of Sources
or even an alternative method, but it should
This notion is expressed through the Non-
T. W Adorno, Aesthetic Theory (Minneapolis,
be understood as being an ongoing process,
Complete in architecture.
University of Minnesota Press, 1997).
reconciliation.
The
Non-Complete,
which is in a constant state of realization.
As a pendulum movement between opposites
of
the Non-Complete is
N. Spiller, and L. Farmer, Digital Dreams:
and the Kantian Imagination.' Continental
(2006), pp. 6-21. J. Hejduk, R. Henderson and E. Diller, eds., Irwin S.
Manifestoes
of
Contemporary
Architecture
(London, Academy Editions, 1999). H. Klotz, ed. Paper Architecture: New Projects from the Soviet Union (New-York, Rizzoli, 1990). S. Kwinter, Architectures of Time : toward a Theory
expressed more extensively in the actions of
149-155.
architecture and in architectural research,
B. Bergdoll, and W. Oechslin, eds. Fragments:
Tschumi,
Architecture
and
Disjunction
(Cambridge, Mass., MIT Press, 1996).
of
Divided
4. Like "Letter to Father", this last book was also
of Humanism (4th ed., London, Academy Editions,
not completed during Kafka's lifetime. He died
1998).
before it was finished. Researchers claim that he
have spoiled one of the most fascinating literary journeys of the 20th century.
P. Valéry: Eupalinos, or The Architect (Jerusalem,
5. Non-finito.
Carmel, 1924, 1994) M. Merleau-Ponty, Eye and Mind (Tel Aviv, Resling, 1964, 2004)
Z. Mairowitz, and R. Crumb. Introducing Kafka
F. Pessoa, Book of Disquiet (Tel Aviv, Babel, 1982,
of time, thought and association. The Non-
possibilities inherent in the Non-Complete
& Hudson, 2006).
(Minneapolis, Totem Books, 2006).
2006)
Complete is an approach of thought and of
still require understanding and insight in
N. J. Erzen, 'Islamic Aesthetics: An Alternative
Y. Manolopoulou, 'Unformed Drawing: Notes,
D. Kahn, Contrasts and Unity in the Human
creation, favoring the impermanent and the
order to bring about the realization and
Way to Knowledge'. Journal of Aesthetics and Art
Sketches,
Experience (Jerusalem, Carmel, 1998)
Criticism, 65 (2007), pp. 69-75.
Architecture, 10, no. 5 (2005), pp. 517–525.
enigmatic over that which is solvable and
advancement of its full implication. The Non-
logical. The Non-Complete prefers the never-
Complete offers a way to deal with a reality
14
of
A. Pérez-Gómez, and F. Colonna. Polyphilo, or,
way, any ending of the book would, presumably,
Aviv, Ofakim Library - Am Oved, 1999)
Reason (Jerusalem, Keter, 1961, 1972)
Journal
was unable to, or did not wish to finish it. Either
I. Berlin, The Crooked Timber of Humanity (Tel
Mass., MIT Press, 2001).
The
"Letter to Father" written in 1919. The letter,
R. Wittkower, Architectural Principles in the Age
M. Foucault, A History of Insanity in the Age of
Diagrams'.
3. This is expressed mainly in what is known as
never sent and it never reached its addressee.
of the Event in Modernist Culture (Cambridge,
and
Deleuze, Kwinter and others
Representation (London, MIT Press, 2004).
Presented to Robin Middleton (London, Thames
Essays
to architectural significance in Kafka. See: Tafuri,
almost goes without saying that this letter was
Question
of architecture. Nonetheless, the ideas and
Unfinished:
2. A number of studies were conducted relating
entirety, a strong accusation against his father. It
The
an idea that extends across the continuum
the
Wittkower, Berlin, Wright and others.
Representation:
and is also more prominent in the teaching
and
paper, such as: Plato, Vitruvius, Alberti, Palladio,
covering over 50 densely-written pages is, in its
The Non-Complete, as shown in this paper, is
Architecture
of different sources mentioned throughout the
D. Vesely, Architecture in the Age of Divided
In Hebrew
C. Jencks, and K. Kropf, eds. Theories and
Williamson. Utopian Studies, 9, no. 1 (1998), pp.
B.
Chanin School of Architecture. Education of an Architect (New York, Rizzoli, 1988).
E. Battisti, 'Utopia in Uncertainty,' trans. by R.
The concept
Y. Saito, 'The Japanese Aesthetics of Imperfection
A. Calvino If on a Winter's Night a Traveler. (Jerusalem, Keter, 1961, 1972)
15
"Matter" with Transparency? Edna Langenthal
In this paper I would like to discuss
insinuate the imprinted duality of the word
by the Queen of Sheba. However, neither
went to greet his honored guest. [The story
and cross over to the king. This response of
rooted in a material existence, not knowing
transparency in architectural matters in a
'matter' when it comes to transparency I will
the Queen of Sheba nor the people of Kitor
continues with the Queen of Sheba posing
the Queen was unexpected. We anticipated
the difference between good and evil.
way that will also reveal it as a philosophical
turn to a tale.
had any knowledge of King Solomon and his
rhymes and riddles to King Solomon through
that a palace of a glass, a transparent palace,
kingdom.
which he proves that he is, in fact, the wisest
would reveal all of its contents at once. If
Similarly, according to the Queen of Sheba,
of all men.]
King Solomon was, indeed, sitting in this
the act of seeing in itself is totally identified
matter and part of our daily lives. One of Israel's greatest modern Hebrew What is the matter of transparency? The
poets Hayim Nahman Bialik, wrote the
After hearing the hoopoe's story, King
type of transparent palace, you would expect
with the object and is locked in its material
common architectural perception is that
following version of a tale that comes from
Solomon knew he had to invite the Queen.
It is possible to read this tale on different
the Queen to be able to see him as he was,
component. When the Queen of Sheba saw
a house is an internal space, opaque, and
a Midrashic text from the Book of Proverbs
He tied an invitation to the hoopoe's leg
levels. However, if
the
sitting in a palace, and not in a pool of water.
the glass, the identification between the
is found within an external space that is
(Mishlei).
and sent the hoopoe back to Kitor. All the
metaphysical level, we see the connection
This confusion in the story indicates the
vision and the object allowed her to see
other birds accompanied the hoopoe on his
between
or
starting point of our discussion– a place of
nothing but water.1
transparent. Thus, we build a house using
matter
we and
focus
on
anti-matter,
certain materials that reinforce this notion,
For his coronation, King Solomon organized
journey. In the morning, when the Queen of
between matter and its opposite, the spirit.
wonder and uncertainty as to the concept of
but in certain places, we may choose to
a big feast in his castle in Jerusalem. He
Sheba was outside praying to the Sun, the
In the philosophical tradition, we distinguish
transparency.
manipulate this material by using other
invited all the kings of the world to join in
hoopoe and the other birds appeared, and
between the "appearance" of a thing and its
materials that lend a feeling of transparency,
the celebration. After the King's heart was
the sky filled with darkness. The Queen was
"reality", that which we call the "truth". On
The first reading of this tale stresses the
elsewhere that he is the wisest of all men. As
such as, glass, plastic, etc. In this case, the
filled with wine and joy, he decided also to
afraid that the sun had disappeared forever
the one hand, the "appearance" of a thing
difference between the "appearance" of a
such, he knows the reality of glass; he knows
matter is glass, or plastic, and so forth.
extend invitations to all the birds in the sky
and she ripped her clothes in mourning.
is mostly connected to its visual. The visual
thing, as understood through the character
the matter of the material glass. Thus, unlike
is constantly changing, depending on the
of the Queen of Sheba and the "reality" of
the Queen of Sheba, he knows that glass can
and the animals of the fields. For it was well But
is
this
really
the
matter
What do we know about King Solomon? We know from various descriptions found
with
known that King Solomon, the wisest of all
Suddenly, the Queen of Sheba saw the
perspective of the viewer as mediated
thing, as understood through the character
be transparent and reveal the substance
transparency? For, even if we build a house
men, was able to converse with the animals.
hoopoe. She detached the message from its
through the senses. On the other hand, the
of King Solomon. As we explore these two
behind it; and he also knows that glass can
entirely of glass, will it not still be considered
He also invited the ghosts and spirits, Only
leg and read it.
traditional understanding in metaphysics is
different points of view, we should reflect
be opaque, and can reflect the rays of the
an internal space? Will we not still retain the
the hoopoe bird did not appear.
that the "reality" of the thing is true insofar
upon the two meanings of the word "matter"
sun to appear as water.
as it is eternal and unified.
as presented at the beginning of this paper.
dichotomy between "inside" and "outside"
After three long years, the Queen of
despite the use of the different materials?
Angered, King Solomon ordered the hoopoe
Sheba arrived in Jerusalem, joined by her
Perhaps there is another matter that we
to be brought before him. The hoopoe
entourage: soldiers and camels bearing
I would like to offer two different readings
What do we know about the Queen of Sheba?
of Western rationalism. In the history of
should be concerned with besides the matter
pleaded with the King for forgiveness. As part
perfumes, pearls and expensive stones.
of King Solomon's tale that connect the
We know from the description of the hoopoe
Western philosophy, there is an ambivalent
of glass or plastic, the matter of meaning. In
of his plea he told the King about an amazing
problem of "transparency" within these two
that the Queen comes from the land of
attitude
other words, changing the matter of which
city he had discovered in his journeys. This
King Solomon heard of her arrival and
philosophical traditions. Let us first review
Kedem. A very aesthetic description is given
encounters of our daily lives with reality is
the house is made does not necessarily
city called Kitor, was in Sheba, the land of
decided to greet the Queen of Sheba in a
the story: When King Solomon heard that
of this land. The water that they drink in
split between that which we "see" and that
imply a change in the matter of the meaning
Kedem. In Kitor, the city dust is made of
palace made of glass. When the Queen saw
the Queen of Sheba was approaching; he left
Kedem is from the Garden of Eden. The word
which we "know". The "visual" or "apparent"
of the house.
pure gold and silver paves the streets like
this palace, she cried out "water, water!" She
his castle and went to sit in his glass palace.
"kedem", itself, means "at the beginning".
is identified with our immediate openness
stones. Kitor's trees were planted in the days
then raised her long gown above her knees
When the Queen arrived at the palace, she
In the beginning Adam, who resided in the
to the world, or with our condition to know
of Genesis and are watered by springs from
and put her feet into the "water." Amused,
said: "water, water." She raised her long gown
Garden of Eden, was forbidden to eat from
and recognize. However, because of its
the Garden of Eden. Moreover, Kitor is ruled
King Solomon arose from his seat and
above her knees, so she could enter the "water"
the Tree of Knowledge, and, as such, was
immediacy, it is many times regarded as
What is the matter with transparency? In order to illuminate the above so as to 16
This binary reading of the tale is typical
towards
the
"visual".
The
17
something the thinking man should leave
those things that can lead us to err,, such
visual, that which is shown. The "trans" is the
already discussed. As for both the Queen
field), from the phenomenological point
It both hides and reveals itself. In this way,
behind. In this tradition, the purpose of the
as our own senses. It is appropriate to have
reality, or the truth.
of Sheba and King Solomon, their present
of view, we can say that the opportunity
vision is not a type of information about
philosopher is to release himself from the
doubts, and, because errors are hidden and
patterns alienate the relationship between
to understand transcendental dimension
the world. For him each perceptual act,
chains of everyday life, from the perspective
we do not always know we are making them,
Because
the appearance and the truth.
which is immersed in the visual field, was
each sight, belongs to the web of contents.
of life that absorbs the immediacy, and,
our doubts should be radical.
appearance and reality, does our obligation
prevented from her. When, for example the
Any object that appeared in the visual field
this
distinction
between
to metaphysics oblige us to necessarily
Phenomenology does not require one to
Queen of Sheba approaches the glass palace,
is always seen as transparent from the
For Descartes the critical view of things
prefer the inner eye to the two eyes of our
discard the distinction between appearance
she sees it as water and tries to put her feet
material's aspect.
into it.
therefore, to attempt to think of reality, as the truth that opposes the visual.
of
involved in the act of reflection (the "inner
everyday experiences? Is it, then the case
and reality; rather, it requires that we accept
If reality has a hidden depth, then this depth
eye") is something quite separate from the
that what is seen by the eyes is ultimately,
this distinction, but not unequivocally
cannot be reduced to the immediacy of our
field of vision.
hindered, insofar as we need to go beyond
and not in a binary manner. Indeed,
According to King Solomon, the very act
the matter of the material, whereas King
things so that thought can meet things in
understanding in a binary manner hinders
of seeing is of an entirely different order.
Solomon stressed the matter of the matter.
experience in the world. Therefore, we can
In other words, the Queen Sheba stressed
think of the "appearance" world, that which
No doubt that the tale of Queen Sheba
themselves? Does truth really exist beyond
us from delving into the "in between space"
Vision, for King Solomon, is not merely
is immediate, based on our senses and as
thinking the glass palace is water is an
what the eyes can see, or, is it the other way
of the appearance, wherein the depth2 of
information about the world (for example,
Indeed, we can connect the vision of King
it appears to our eyes, in contradiction to
example that Descartes would adopt to
around, truth principally belongs to that
the world and the truths of our lives are
if one sees a glass palace –glass informs us
Solomon to the God that he worships,
the truth that the philosopher is looking
show us how our senses, especially vision,
which is seen.
generated.
that it is transparent.) Rather, King Solomon,
the transcendent God. As we said, there
for. Therefore, to distinguish between the
may mislead us. Therefore, according to
unlike the Queen of Sheba, understands that
is a different transcendent dimension to
appearance and the reality it must be
Descartes, because my sense of vision tricks
Returning to the first reading of our tale,
Let us return to a different aspect of the
the matter has a transcendental dimension.
the Thing in itself. The Queen of Sheba
nuanced in a way that the visual appearance
me, I need to ignore it and put my "two eyes"
as the Queen of Sheba is absorbed in the
tale. It is, indeed, peculiar that the Queen of
Therefore, the event of the Queen trying to
worships the sun, but she only considers
is the opposite of reality, which is, as we have
aside. Here, the visual is not the openness to
immediacy of things; she is too close to
Sheba could not see the transparency of the
put her feet into the "water" is not considered
it to be an object of the visual field. King
said, the truth.
the world, rather, something that is inside of
things. On the other hand, the approach of
glass palace. We know from the tale that the
to be a mistake. What makes King Solomon
Solomon worships a transcendent God who
me. There is an "inner eye" through which I
King Solomon adopts the idealistic reflection,
Queen worships the sun, and when the birds
the wisest of all men, is his understanding
is the very condition of vision. This type of
"see" the world.
as in Descartes' thought, therefore, he
cover the sun, she thinks that the sun as an
that there is a dimension in the world that
transcendence is imminent to how we live in
approaches things from too far. (We know
object has disappeared and tears her clothes
you can "walk in" even though you cannot
the world.
in mourning.
put your feet in.
The
text
that
signifies
the
modern
philosophical era, written by Descartes, is called Meditations on the First Philosophy.
Within this first reading of the tale, the
that seeing demands some distance from
In it, Descartes claims that he will present
different approaches presented by the
the object seen). Neither being too close nor
a radical theory of thought. His goal was
Queen of Sheba and King Solomon, read in
being too far involves rejecting how we look
What the Queen did not see is that the sun
For King Solomon, the material in itself is
Perception,
to give validity to objective knowledge.
conjunction with the theories of Descartes,
at the world in daily life.
is not merely an object in our visual field,
not cardinal, but, rather, what is paramount
possibility of understanding the connection
According to Descartes, everything that
can be found within an interpretation of
but also the condition that allows for the
is the matter and the content together. He
between essence and appearance in daily
he had learned from his senses appeared
the word "transparent", itself. The word
The second reading of this tale can lead us
possibility of vision itself.
understands that there is a non-material
lives.
to him, at first, to be "true", but later he
"transparent" is composed of two parts.
to a phenomenology of understanding,
discovered that it was "mistaken". Descartes
The first part, "trans" means "beyond".
through the thought of Merleau-Ponty.
This due to the fact that she could not see
is afraid of mistakes, and he warns us to be
Beyond what? Beyond the second part - the
We will pave the way between the two
how the sun illuminates the visual field
Here I would like to offer a reading that for
philosophical tradition, the answer to the
cautious and never have absolute trust in
"apparent". The "apparent", of course, is the
problematic approaches that we have
(but rather sees it as an object in her visual
the King, matter has a transparent quality.
question "what is the essence of a thing"
18
In
the
book, The 3
Phenomenology
Merleau-Ponty
shows
of the
dimension within the material. As noted earlier, according to the Western
19
always relates to the differences within how
transcendental aspect is that essence is
description of the Thing as it appears in
substance we manipulate, a substance from
The word "architecture" is a combination of
Notes
the thing is perceived (the phenomenon)
outside the world and viewed from above.
the world. He wants us to dwell on the
which we create things that have a variety
two words "arkhi (ὰρχι) – meaning in Greek
1. To give another example, when the Queen
and to how it truly is.
According to this tradition, the possibility
appearance of the Thing (something that
of appearances. Matter is always already
"primary" in the sense of the question of
of Sheba sees B'nayahu Ben Yehoydai she
to ask transcendent questions forces one
tradition does not permit.) He wants to think
laden with meaning; the phenomenon of
origin, and "tektonic" (τεκτονική) – meaning
understands his beauty as a characteristic of
There are two ways to understand this
to be outside, and only from the outside
of in-between space as being preliminary
matter always emerges from a prior field of
in Greek "roof" or "building".
relationship. The first is to claim that the
can one draw out the thought of the Thing.
to the binary thinking we described above.
meaning.
world is continuously changing. However,
Transcendence is always outside and in
This in-between space is hidden from the
if the world of phenomena is continuously
order to ask a transcendence question one
eyes and is unseen, but not unseen in the
Approaching the matter of the material, we
"architecture", we can understand that the
changing, how can we establish the essential
must also be outside in order to know what
traditional transcendent sense, for it is
lose sight of this primary area. Seeing the
first part, the arkhi", is a type of origin that
characteristics of these phenomena? The
the Thing is.
still within the Thing, itself. Merleau-Ponty
matter in the material domain is transparent
gives us the opportunity and possibility to
Blind Spot. Shlomo Biderman &Rina Lazar(eds.),
proposes to release the dimensions of the
for us, for it is invisible from sight. Seeing the
build. It is an origin that embraces place, and
Hakibbutz Hameuchad publishing,2005. 2. The concept of depth is one of the
basis upon which this critique is predicated
Thus,
when
we
address
royalty, even though King Solomon is, in fact, known for his wisdom and not for his beauty.
the
term
Again, the Queen of Sheba is bound to the appearance and the immediacy of the thing. See also the article by Dr. Hagi Kennaan" On vision, blindness and the emperors new close" in: The
is that the truth is unchanging. The truth
In both ways reviewed above the essence
unseen while, at the same time, the unseen
matter as a matter we accept transparency
our relationship within the world. I would like
is permanent and eternal, while the world
is situated outside the world. However,
is imminent to the sphere of the Thing –
as an event that generates the particular
to conclude this discussion with a question
that appears to the eye changes and is
Merleau-Ponty is not willing to give up on
what he calls the "unseen of the seen." It is
object in our vision.
for your consideration. Will architecture, as
Merleau-Ponty, and although I did not develop
illusive. When we approach the question
the essence found within the world. Even
within this in-between space that the world
we currently know it, be capable of holding
this idea here, it is the basis of this paper.
of the essence of the phenomenon from
though it seems that in the philosophical
becomes meaningful. Thus, we understand
That the object does not maintain the same
and remembering this "arkhi", the same
Maurice Merleau-Ponty. The Phenomenology of
this direction, a rupture is created between
tradition, there is a gap between appearance
that the matter (of the material) folds within
visibility does not point to an error. Therefore,
origin that is linked to our multi-faceted
the object and the Thing, itself, or, in other
and essence, Merleau-Ponty wants to talk
itself a matter (meaning).
when the Queen of Sheba raises her gown,
existence, and to our being within the
260-270.
words, between the appearance and the
about essence within tradition. He claims
King Solomon sees the transparency of
world? Or are we going to continue raising
3. Maurice Merleau-Ponty. Te Phenomenology of
reality.
that essence is, essentially, within the world.
For Merleau-Ponty, the daily frame of
her mistake. He sees another mode in the
our gown like the Queen of Sheba.
Perception., Trans. C. Smith. London, 1989. pp.vii
He understands essence as belonging to
meaning, our daily existence, precedes the
reflection of the object sphere.
this
the appearance of a Thing, and that there
pure reflexive mode of knowing objects.
He understands how the reflection is a
relationship is that there is a multiplicity
is no separation between the Thing as it is
The mundane context and the changes the
condition of the vision fields.
of phenomena. What legitimizes different
seen and the Thing as it is. Phenomenology,
object goes through in this context are not
The Queen of Sheba sees the reflection as a
kinds of appearances by the same name?
as a philosophy, wants to think that the
qualities that are added to the object, but
mistake.
What do different phenomena have in
essence belongs to the sphere of vision in
are themselves part of the object. They are
common distinct from their appearance?
the everyday. It is true that vision sometimes
images of the visual field itself. Therefore,
I would like to end this paper with a few
We have already said that the philosopher
misleads us, but that is not to say that the
according to Merleau-Ponty, we can talk of
words about our renewed understanding of
would like to go beyond the appearance.
Thing does not appear within our vision.
an intermediate region.
transparency and how this insight connects
Merleau-Ponty,
Concerning transparency
The
second
way
to
understand
That which is seen remains deceptive, like a wall whose essence is beyond. The traditional way of thinking about the 20
as
a
phenomenologist,
calls the "in-between space". I would like
By
concerning what a Thing is, through a
thinking, we no longer view matter as a
Merleau-Ponty's
Perception., Trans. C. Smith. London, 1989. pp.
to the initial domain that Merleau-Ponty
sees the need for a preliminary question
accepting
fundamental concepts in the philosophy of
way
of
to go back to our intellectual and practical context of architecture. 21
The Remains of Local Architecture - Umm Rayhan As An Example1 Michal Moshe
In comparison, popular rural architecture -
inhabitants' sense of national identity is
in the village, dating back to the Mishnaic
The history of the village
which is the result of the simple and direct
unclear7,
and because of the period, during
period have remained standing, many of
According to the ceramic items found at
connection between man and the soil, his
which the mighty and overpowering Roman
them at a height of two meters, and it is clear
the site, settlement there started at the end
life and the available building materials - has
culture dominated and was entrenched in
that they were never destroyed; they had,
of the first Temple period (600 - 700 BCE),
been researched very little4, usually in non-
deep cultural conflicts with the inhabitants
however, been abandoned and as the years
when there were two agricultural farms
architectural contexts; whereas in works of
of the Judean province.
went by, they simply crumbled.
situated there. During the Persian period
an architectural nature - residences were
watch towers were built, and agricultural
regarded as singular creations, disconnected
Umm Rayhan
In the 1970s Professor. Ze'ev Yeivin conducted
lands were cultivated. The Hellenistic period
from their rural context, such as an alleyway,
Umm
rural
a survey of Western Samaria and identified
was characterized by the development of the
a square and the neighborhood piazza,
architecture from the Roman era, and it is a
the site as a rural settlement from the period
settlement and paving of the agricultural
which are also part of its essence5. Hence, if
riddle. Who lived there, how was it built and
of the Mishnah10. A detailed survey was
routes, and there are still significant remains
rural architecture is popular, a direct result
why was it abandoned? At this point, one
conducted in 1984 by researchers Shimon
of construction and agriculture to be found.
of local conditions and culture, then one may
can only surmise. The village, which was not
Dar, Yigal Tepper and Ze'ev Safrai. The results
During the Roman era the village reached
assume that the village and the village home
destroyed during the battles and riots of that
of the survey were published in a modest
its peak; at that time settlement of the site
will provide a suitable field of research to
tumultuous period, remains standing, a sort
booklet containing a plan of the buildings,
covered an area of about 36 - 40 dunams, on
Rayhan
is
a
reserve
of
discourse
by the local populace, on the one hand, and
study their architectural structures, as part
of ghost town; its roads, houses and piazzas
the system of village structures, the towers
which there were about 100 houses, a network
of
local
the conquerors on the other. Studying the
of our familiarity with the local architecture.
have remained at almost their original
and the archaeological artifacts, alongside
of roads and a security system. During the
architecture is usually limited to the
remains scattered all around us can tell the
height. The place appears to be a village, and
agricultural and burial artifacts, and the
first and second centuries CE, some changes
architecture of towns and villages that
story of local architecture, which originated
This current article has two layers: the first
is similar to other villages that have been the
historical background of Samaria11.
took place in the houses and the delineation
developed during the period of the Ottoman
and developed against a backdrop of the
layer is an attempt to explore the remains
focus of prolonged seasons of excavation,
Empire2. The most common image of
local geographical, historical, climatic and
of a rural settlement from an "architectural
and yet have been only partially excavated8.
vernacular-local construction in the Land
cultural conditions.
viewpoint", looking at the village and the
The
Israeli
surrounding
architectural the
creation
of Israel is associated with buildings that
of the roads for the purpose of protection, and Who were inhabitants of Umm Rayhan?
towards the middle or end of the 3rd century
Were they Samaritans, pagans or Jews? At
the settlement was abandoned.
village home as being one entity; from these
An on-site study of the village, which
this stage there is no clear information:
survived from the pre-modern landscape;
From amongst the plethora of sites revealing
insights we will attempt, on the other level,
was referred to by local residents as "the
the
survey
The reason for the abandonment is not clear,
and the local construction they inspired
local construction, the ancient, traditional
to enrich the discussion on local architecture.
King's House" or "the Sheikh's Tower" - was
presented no findings with which identify
and any number of speculations associate
conclusions inhabitants12,
of
the
last
was normally full of domes, arches and
village stands is almost unknown. State
summarized by the research team of the
the
and from this aspect
this with periods of anarchy, breakdown in
stone walls, as an external imitation of the
architecture,
primarily
Many villages from a variety of periods could
British Society for the Investigation of the
the vagueness of this information is an
security, rioting amongst the Samaritans
shapes but having no connection with their
on cities, public buildings, palaces and
be presented as suitable fields of research
Land of Israel (SWP - Survey of Western
advantage, since it allows one to get to
or internal factors. However, according to
deeper contexts.
residences for the wealthy, was influenced to
for the purpose of the current study. I have
Palestine) in 1881, in a short, dry description
know the architectural structure of the
the findings of the survey, the agricultural
a great extent by the styles the conquerors
chosen to present here an example of a
as: "the remains of the ruins, large well-
village and its houses as they related to
land was not abandoned entirely, as there
brought with them, which then became the
village from the Roman period (the era of
chiseled stones, to the west, a ruined watch
the people living there - as individuals -
is evidence of only a decrease in the level of
despite the lack of evidence relating to their
agricultural cultivation. The latest remains
religious or cultural identity.
from the ancient period were discovered to
However, the architectural tradition of the Land of Israel is long, multi-layered and multi-faceted; it is laden with the imprint left 22
focus of much
which
focused
research3.
valley"9.
the Mishnah - Oral Jewish Law), primarily
tower in the
due to its location in Samaria6, because the
is surprising because most of the houses
This terse phraseology
23
Figure 1: Plan of Umm Rayhan village, from the findings of the survey. Source: Dar, Tepper, Shmuel, Safrai, Umm Rayhan p. 10
be from the Byzantine period, from the 5th
gates, alleyways and homes built around
contrary to the concept of the preliminary
security situation; or due to the sparseness
century, but they do not attest to any degree
courtyards. The researchers assume that
plan proposed by the researchers, there
of materials available for use by the residents
of habitation13.
the community that built the village was
are several different sections in the village:
of the village.
very well organized and that the town had
The block built in the north-east section
During the period of the Mishnah what is
been planned, similar to what was found in
around the large concourse reached through
presently referred to a "village" was called
urban settlements dating back to the Roman
gate number 11 in the southern part of the
"city", "town" or "towns", and defines the
period. This assumption is based on the
settlement, appears to be scattered; and in
hierarchy between urban settlement and
existence of several roads running vertically
the west of the settlement - building along
the farmhouse14. Umm Rayhan is classified
from north to south, and other roads running
the roads in a north-south delineation.
as a medium-sized village with a collective
horizontally from east to west, outlining
At this stage I would like to dig deeper and
form of construction : of medium size (about
a structure almost orthogonal in shape.
look more profoundly at the various sections
40 dunams), a sparse network of roads, an
Further review of the plan of the village
of the village, and investigate the unique
The southern portion of the village is
economy based on agriculture, with only a
recorded in the survey indicated building
characteristic, according to which it might
characterized by scattered construction,
small amount of local trade, and it altogether
images that were different from what the
be possible to understand the process and
wider roads and piazzas. It is obvious that
lacking in public institutions.
researchers had proposed; however, some
the nature of the construction procedure.
these were built during periods of wellbeing
specific graphical input would be necessary
The structure of the village: the image of
and security, since the need for security was
in order to change the plan of the village into
the village that emerges from the modified
not a dominant element of construction.
The village of Umm Rayhan is built on a wide,
something that would be more recognizable.
plan emphasizes four different sections of
This form of construction continues all the
craggy mountain-top at a height of 300 - 450
In order to identify the structure of the
rural construction: the route that reaches
way to Gate 2. This is the phenomenon of
m. above sea level. The rock is composed of
village we present below a plan that has
the village from the east and continues
the village houses "crawling" along the main
hard dolomite and dense chalk, and the soil
been graphically processed, darkening the
into it through Gate No. 1. From this gate
road leading to the second entrance, or in
is fertile terra rossa. There are no springs
built areas and leaving the open areas
one discovers the northern part of the
the language of the Mishnah, the "growth
of water within the area of the settlement;
white. This technique illustrates the rural
village, which is characterized by collective
period of the village".
there are small wells, and flowing water and
structure, on the one hand, and a sense of
construction; the houses in the village face
rain were collected in pools and ditches that
people living within it, on the other hand.
the central piazza, where one finds the
The defense system is also not as strict in
had been built in the public roads, as well
The map emphasizes in black the walls that
stores. In other words, this is the commercial
this section in general; the entrances into
as in the roads and yards of the homes. Two
outline the roads; the piazzas and all of the
section of the village, and it is reached
it are wider, the houses are not as close
open (roofless) water reservoirs were found
open areas; in gray – the private areas and
directly from the road. The building in this
together, sometimes they are entirely free-
at the site; these were probably used for
the houses; and in mosaic lines - the various
section is dense and collective, and appears
standing ('villas' perhaps), and do not create
types of public spaces.
to have necessitated defense, economy of
a wall of defense like those that are more
space and economy of infrastructure. It was,
obvious in the northern part of the village.
The Site
watering the
16
Figure 2: The processed plan of Umm Rayhan
24
flocks15.
Figure 3: The northern sector - building plan
The village plan describes a typical collective
Observation of the structure of the village
apparently, built during a time when it was
Actually, the southern side of the village is
village with a defense system, entrance
in the proceed building plan reveals that,
necessary to be restrained because of the
more vulnerable to attack. 25
between the groups which unifies this into
width, and the route of their delineation -
wide - the widest in the village - and their
also political ones. In the Land of Israel
a collective form of construction.
change between the different sections. Also,
width ranges between 4 m. in the northern
during the Roman period it was used for
the squares and the public piazzas have
part of the southern region, up to about 10
public ceremonies20 and commerce, and the
different characteristics, and the sections of
m., and these are usually situated within the
commerce and production create a different
section itself. The alleyways disappear here
association with rural construction for every
entirely; it is difficult to indicate a hierarchy
Figure 4: The southern region - building plan
part of the village.
of pathways, the start and end of each road;
The west of the village is characterized by
The village square covers an area of 128 m2,
The Street System
the separation between street and piazzas
variable road widths: the narrow widths
in the center of which was a water well and
The village center - the section between
disappears.
range from 3 to 5 m. - as one proceeds along
around it, stores and workshops. It is evident
roads 4, 5, 6 - is characterized by fixed routes
The northern section is characterized by
them they widen into small piazzas, and then
that this was the commercial center of the
aligned north to south, straight roads
narrow alleyways, of between 1.20 - 1.50 m.
they become narrow again, reverting to their
village. The location near to the main route
without curves. The houses are arranged
in width. These alleyways extend from the
original width; the piazzas are an organic
also allowed for easy transportation of
along the roads in a line from north to south
central piazza, from the "village square",
part of the road, and they are not located at
merchandise on the backs of pack animals.
the ends of the road as we observed in the
The stores around it are typified in the plan
northern section.
by an open room accessible to everyone,
and drain into the horizontal roadway in the south of the settlement.
Figure 5: The village center - building plan
Figure 6: Western section
and end in small open pizzas, around
Figure 9: The central Section – A typical road plan and cross-section18
alongside.21
If we are, indeed, seeing differences in
which connected residential homes stand.
Figure 8: The southern Section – a typical road plan
construction, I will try to zoom in to the
Anyone walking along these alleyways
and cross-section
elements of rural construction, in order to
walks between two walls taller than the
examine the roads, the squares and the
height of a person, in the shade, completely
In the center of the village the roads are
expand outwards towards the public space,
piazzas. This close-up examination will
disconnected from what is occurring within.
organized and maintain a fixed width
by means of placing booths on which to
complement our acquaintance with the
Despite the dense rural construction, most
measuring 3 and 4 m. The roads start in
construction modes in the different parts
of the privacy within the houses is preserved.
the north of the settlement, and end in the
of the village. Examining the residential
The only place that is exposed and spacious
south17.
houses will be the final phase of our
is the village square, which is open towards
acquaintanceship with Umm Rayhan.
unlike the plan of residential houses that open onto the courtyard. The store could
Figure 10: The western section – A typical road plan
present wares. From among the stores, the
and cross-section
researchers identified a perfume store and,
the construction in this section; the road
The Public Space
of perfume, as well as a public market which
the east, and therefore illuminated and
is easily traversed by people, and by pack
The main square of the village is the most
flooded with sunshine since the morning.
animals; there are no public piazzas, similar
prominent public space. It is located in the
There are also no alleyways due to
The west of the village has a different type
A. Elements of Rural Construction
to the squares found in the north of the
northernmost section and is rectangular in
of construction: the roads are not organized
The differences between the various modes
settlement, or the piazzas in the south. The
shape19. The main entrance to it is from the
and construction is not arranged around one
of construction in the different sections
only expanse that is seen at the end, serves
east - from the main route into the village,
piazza; the houses are not free-standing,
of the village are once again revealed
as a passageway between the different
and from there the narrow alleyways lead
but are divided into separate groups. Each
when examining the elements of rural
sections within the settlement.
to the surrounding residential houses.
group is concentrated and the houses in
construction. The rural pathway will be the
that collective are connected, but there is
first topic to be examined here, and we will
no coherent, close or organized connection
see later that the roads - their shape, their
26
most important public buildings were built
Figure 7: The northern section – a typical road plan and cross-section
The central piazza is a key element by any standard, and it has commercial, public and
In the southern section the streets are very
religious functions, and in the larger towns,
adjacent to it, a workshop for the production adjoined the square with the alleyway.
Figure 11: A typical store at the side of the road around the village square
27
determine what is the most ancient section
produce was able to take place without any
is the dense and sheltered construction,
Another public square, secondary to the
The Oil and Wine Industry
in the village, where it began and how it
accessibility problems. The area to the north
inspired by the same force that dictated
village square, is found between houses 35
Most of the oil presses are to be found in the
developed. However, according to a review of
and the west, which was still uninhabited at
the construction of the north-eastern area
and 67. It is delineated on the north by house
western section of the village, and for that
the settlement's characteristics, and analysis
that time due to the proximity to the fields
and, therefore, it is more similar than the
35, by house 67 from the south, and from
reason it is referred to in the study as the
of the elements of the rural settlement, it
and the vineyards, became the location in
construction in the other areas of the village.
quarter"22.
the east the stone wall marks its border. It is
"industrial
The name was given
seems to me that it is possible to present a
which the oil and wine presses were built, so
located at the end of road 5 and contains a
on the assumption that the settlement had
different assumption than that suggested
that the grapes could be taken there during
water well.
been designed by the community leaders,
by the researchers, and which is anchored in
the harvest season.
and had been planned and generally
Figure 12 : 35 - 67 Plan of the piazza
Figure 13: Location of the olive presses and cisterns
the data that has been presented.
compartmentalized according to its various
B. The Village Growth
functions. According to the researchers,
The village researchers believed, as I have
The attempt to show the core of the village
the industrial quarter lies in the western
indicated, that the village that was designed
as having been planned is incompatible
section, the public quarter in north-east, and
initially by the community leaders, who
with the information discovered during the
The free and scattered construction in the
the residential quarter in the southern part
were concerned with the organization and
survey, according to which the settlement
south of the village expresses a completely
of the village. We will discuss this further
the fortification of the village23. As evidence
started with two agricultural farms that grew
different frame of mind: there is no sense
Figure 15: The development of the village - Stage 2
on, when we attempt to illustrate how the
thereof, they present the construction as
and developed. It is also possible that the
Compared to the complex geometry of
village developed. At this stage I will state
being an orthogonal network going north
core of the village developed spontaneously;
this piazza in the central part of the village
that a large concentration of oil presses was
and south, made possible thanks to the
this was quite a common phenomenon
where the northern and central sections
discovered in the northwest, and another
natural conditions of the area - the mountain
during the pre-modern settlement period.
What was the continuation of the settlement
possible to associate such construction with
meet, it is obvious that it was hard to define
group on the perimeter, or outside the built-
top, which does not dictate topographical
It seems to me that the small and densely
and the growth of the village? It is difficult
a period of relatively peaceful political and
the many piazzas in the southern section of
up area. Wine presses were also discovered
constraints. According to this perspective,
built houses near the access route of the
to determine with any certainty, but because
social relations, which characterized certain
the settlement, several of which contained
on the northwestern perimeter and in the
when the village was being planned, it was
settlement creates an area that is protected
of the relatively dense nature of the central
periods under Roman rule24. During some
water wells. These piazzas were created as
agricultural area. To the east of the village
determined that the northwestern section
by the walls of the houses. In such a
area, to the west of the spontaneous core
stage of the village development, houses
a result of the widespread construction
and inside the village additional oil presses
would be the industrial area, and that the oil
situation, the houses surround the village
that I just described, I believe that it was
were also built near to the agricultural
which left lots of free spaces; they are, in
were discovered. Some of them had probably
and wine presses would be gathered there.
square, which functions as a commercial,
built as the next step. This area is adjacent
area and around it, so the oil presses were
fact, open areas rather than being squares
been standing in the open area at the
According to this argument, the investigators
social and perhaps even cultural center,
to the western periphery of the village, the
to be found right inside the settlement
with a public or social facet. The plurality of
outskirts of the settlement, but as the village
themselves find it difficult to explain the
and all of the surrounding space remains
houses are more spacious than those around
and between the houses. All of this is, of
scattered construction at the site lessens the
developed, a number of new houses were
positioning of the oil presses within the
open. The oil presses developed around the
the square, but they are adjoin each other
course, conjecture, based on the nature
opportunities for creating social gatherings,
built around some of the oil presses.
residential area, especially bearing in mind
village square and the southern and western
in a kind of row-like construction. Even the
of construction in the village. In the next
compared to the intensive construction
the difficulties of accessibility by pack
perimeter of the village, since they were still
wall that delineates the building between
section of the article I will review the rural
in the north of the settlement, where the
animals carrying loads of olives and oil on
adjacent to the open areas at the outskirts
roads 4 and 5 seems like a protective wall,
home in the areas of the village that have
square, quite naturally, becomes the heart of
their backs. Before starting a comprehensive
of the settlement; the access for animals
complementing the addition and protecting
been defined above, to obtain a more
the village.
archaeological excavation, it is difficult to
was convenient, and 'heavy' commerce of
the last, southernmost house on road 5. This
complete picture of the village.
28
Figure 14: The development of the village - Stage 1 near to the main route
that they were concerned about security, protection and economizing on means and infrastructures. Therefore, I think it is
29
on the ground floor, with additional rooms
differing
on the upper floor and, sometimes, in the
interpersonal relationships.
of
connection
in
Residence 28: this house is also built in the pattern of four spaces as described above, but
basement too. The number of rooms varies,
is organized rather differently than house 27.
but during the period referenced it would be
The entrance to it is from the road - through
anywhere between 3 for a small house, and
a beautiful gate on the southern side - into
6 - 10 in a spacious home. The rooms were for Figure 16: The development of the village - Stage 3
degrees
the rectangular courtyard, is enclosed on
Figure 17: House No. 31: Plan and cross-section
three sides by three rooms. From within, a
living in, for work and for storage. Because of
Figure 21: Residence No. 35: Plan and cross-section
staircase ascends to the upper floor.
the complex nature of the courtyard house
House 31 has a small courtyard, but it is
At the conclusion of this stage I can say
it is sometimes referred to as a "complex".
near to a spacious courtyard shared by a
that I have read the building plan of the
The argument I presented above while
few houses to the east of it, in which there
village and identified the rural architectural
analyzing rural construction, was based on
is a well. The proximity of the courtyards
elements that unite the sections of the
the differences in construction in the various
to the house expresses the broad range of
Residence 27: this house is adjacent to
and although their design still maintains
village, painting a picture of a village that
parts of the village. I would like to examine
passageways in the village leading from
Residence 31 described above, and is also
the 'courtyard house' structure, the shapes
was settled and developed organically,
whether the residential homes within the
the private spaces into the public one:
built in the format of the courtyard house. It
deriving from the needs of the inhabitants
village also differ from each other in different
the private living room exits onto to the
is divided into three residential spaces and a
and relating to a particular historical context
sections.
courtyard of the house, which is still private,
courtyard, and its total area is approximately
but which is open to guests and strangers
130 m2. The entrance to the house is from
who come in through its gates. From there
the piazza shared by several families to the
Residences in the central section
one goes into the shared courtyard, which
south, into a square courtyard 4 x 3 m. in
Residence No. 35: the house is enclosed
already seen has disappeared, but the
that determined the degree of security or freedom the people sensed during that
Residential homes in the northeastern
The houses in this area are approximately
Figure 18: The gradual transition from the private to the public
four times larger than the houses we have seen in the northern area around the square,
and sizes are less restricted. Additionally, Figure 20: Residence No. 2: Plan and Cross-Section 1:500
here we have an element of a front yard, which acts as a sort of open foyer into the main courtyard of the house. In this section, the hierarchy of public areas that we have
period. In the next part, in which I will discuss
section
the architectural structure of the rural home,
Residence 31: the house is located at the
is private for the few families that share the
size. On the western side of the house one
by two vertical roads, 4 and 5. The main
gradual transition from the interior to the
I will try to provide additional evidence for
western end of the northeastern section,
well and the open space of the courtyard28.
sees that the stairway has crumbled and the
entrance is from road No. 5. The road widens
exterior is maintained: the transition from
the assumptions I have presented in this
near to road 4. The entrance to the house is
The small public piazza is shared by a large
upper floor has collapsed. Typically of many
slightly in front of the gateway to the house.
the private room, into the family courtyard
chapter.
from the road26. One enters into a long and
number of people, and it leads into the
such courtyards, this courtyard faces to the
Anyone coming through the gate reaches the
that is disconnected from the road, into
narrow courtyard: 6 m wide and 13 m long
main square of the village, which is public
south, allowing maximal exposure of the
secondary, outer courtyard, which measures
the outer courtyard - which is the entrance
and, inside, stairs were discovered to an
/ commercial, and open to people from the
sun's rays into it.
7.5 X 9.5 m. This courtyard connects to the
courtyard and has a gateway to the road;
The residential homes in Umm Rayhan are
upper floor. From the courtyard there is an
outside – merchants, visitors and, of course,
large main courtyard, measuring 10.5 x 14
from there one goes out to the piazza which
all characterized as having a "courtyard
entry into two adjoining rooms of different
all inhabitants of the village.
m., which is enclosed by rooms on all sides.
is a widening of the road, and from there to
house" plan - residential rooms arranged
sizes: The west rooms is the larger one, 8 x
The entrance to the living rooms is from the
the public road, where a limited degree of
around a courtyard25. The courtyard house
13 m., and the east one is 4 x 13 m. Generally
This hierarchy, the 'soft' transition between
courtyard, except for room 6, facing the road,
work and commerce takes place.
is the result of two main factors: the dense
speaking the house can be described as
private and public, are in contrast to the
which was apparently used as a store. The
rural construction, and climatic conditions.
having three chambers27.
dichotomy of "inside" (private only) or
total area of the house is 440 m2.
C. Residential Homes
All the courtyard houses are typified by
"outside" (public only), and facilitates the
several rooms surrounding the courtyard
various forms of contact that characterize
30
Figure 19: House No. 27: Plan and cross-section
The only public piazza built in this area was described above, and it is located at the end of Road 5, where there is a well for public use. 31
Unlike the northeastern section, this area
the public to the private is gradual, and the
the oil and wine presses at the perimeter
utilizing the rocky land for building since it
in which 'life' stops and 'work' starts, and
contains wells that are primarily located in
entrance into the private space is very long
of the settlement. The natural evolution
is not suitable for cultivation, and leaving
there is no place in which the work is over
the courtyards of the houses. Only a minority
and necessitates passing through a number
of the village over time created forms of
the fertile land in the valley for agricultural
and the 'leisure' begins. The fields are "work"
of them are to be found on the roadways and
of "stops" along the way. This closure against
construction that changed in accordance
purposes;
climatic
and they are also a recreational place; the
in the public piazzas.
the outside creates the courtyard which is
with the different periods and, with them,
conditions33 is expressed in the passageways
courtyard of the house is a place for "work"
open and has no roof - which is "the heart
also the structure of the house changed;
and alleys that are shaded from the scorching
and for "life" - resting, hospitality and social
the settlement30
of the home", in which the family functions
although in general the construction is
heat and the winds; courtyards that have a
gatherings. The various activities occur
take place. The dry weather in our area
collective but, as we have seen from the
cooling effect on the house; and the public
organically, constantly and everywhere, in
northwest of the settlement, and is built
Until now I have described the houses in
permitted use of the open courtyard for
review, it is not uniform.
squares, into which the sunlight is allowed
complete opposition to rational sectorial
from large stones which have chiseled
Umm ar-Rayhan, and have demonstrated
most of the year. Sometimes there was a sort
planning, which remove it from within the
that the differences in rural construction
of partially-covered intermediate courtyard
Local architecture
to penetrate. All of these also add an aspect
carving along the edges, without any
of settlement sustainability to the discourse
living environment. This is an interweaving
cementing materials. The thickness of the
between the different sections in the village
where the family could gather on rainy days.
As indicated in the title of this article, Umm
on topicality, and provide the discussion of
that brings layering and vitality into the
walls ranges from 90 - 100 cm, and the height
are also expressed in the planning of the
Rayhan is an example of local architecture,
the subject with an additional viewpoint,
living spaces within the village that cannot
Residences in the northwestern section Residence 81: the house is located in the
Figure 22: The Plans of Houses 81 and 97 in the west of
and
adapting
to
interesting34.
be achieved in any other way35.
that has been preserved is approximately
houses, which changes along with the
In Umm Rayhan all of these characteristics
the study of which presents a picture
2.30 m. The entrance into the house is tri-
location. Residential buildings, as opposed to
are seen in the village houses. However,
of a place: houses, streets, squares and
directional: north, south and west, although
state structures, are an expression of actions
we saw that the houses in the northeast
courtyards. Looking at the village - which
As an additional lesson to be learned from
The street is a place where life takes place,
it seems that the southern entrance is the
taken by an ordinary person; this action was
- which is where the settlement began,
dates back to antiquity - through "the eye
the example of Umm Rayhan - from the
and it is not merely a route; it continues the
primary one. From the road, one enters into
not subject to any central planning authority.
according to the explanation I propose -
of an architect" allows one to extract the
aspect of village planning - we can indicate
main road or connects with the agricultural
an interim space and from there into the
The size and shape of the house have been
they are very simply planned, and similar
principles of planning, which are local, of
a settlement that developed gradually in
paths. The route system is created by
house29. The
which is both profound and
house has an upper floor with 5
determined by several factors: the size of the
to the "four chamber house" from the Iron
necessity, and are a source of inspiration for
accordance with the local conditions, as
linking roads with other roads, at different
rooms. The plan of the house is complicated
family, their financial situation, their cultural
Age31, whereas the houses in the central
architectural design in this spirit.
opposed to a master plan that may have
levels of importance. The village houses
and branches out; it includes a courtyard
values and the home owner's skill for design
and southern sections which are, I believe,
been forced upon it. This development allows
are connected to the road by the courtyard,
shared with house 97, and two courtyards
and execution, and those who assist him,
from a later stage in the development of
Among the principles of design that
direct expression by the community that is
and the road itself widens as it nears some
exiting to a piazza enclosed by a wall. Also
such as the builder. For these reasons, more
the village, are similar to the houses from
can be extracted from studying Umm
building it, and their material and spiritual
of these courtyards, so that the space is
the arrangement of the rooms is not simple:
than anything else, the house expresses
the late Roman period discovered in various
Rayhan, and will be presented below, what
values. The perception of construction
transformed into part of the living space
stands out is the compact and collective
involves the combination of functions, such
of these houses. The road is defined by the
construction which provides accessibility
as workshops and trade with residential,
walls of the houses running alongside it
the entries into them are from different
the spirit of the individual, his needs and
roads and also from the courtyard.
his culture. Reviewing the structure of the
32
mountain
villages32.
home in ancient times shows that it was
In conclusion of this stage we can see that
pedestrian within the village, and from the
in differing proportions, depending on the
(building line 0), but that is not enough to
essentially a shelter to protect the occupants
Umm Rayhan is a typical rural settlement,
village to the agricultural environment.
location and the relationship of main access
turn it into a "street": the complete culture
against what was outside; and it protected
characterized by residential homes, stores
This method of construction has several
routes to the center of the village. Daily life
of construction, the height and the density
them from whatever was on the roadway
and workshops, gathered in one place; by an
significant advantages, in terms of saving
in the village involves a combination of
turn it into an essential and vital living
and from public matters, even in times of
agricultural area in the valleys and slopes
natural resources and adapting to climatic
living and working, and they both take place
space. Like the street, the village square is
prosperity and security. The transition from
surrounding the settlement, and also by
conditions. Saving resources is expressed by
within the same spaces. There is no place
also defined by the walls of nearby houses, 33
in some of which commercial activities area
country, and each one of them tells its own
carried out on the ground floor – turning the square into the center of the village.
Notes
Jerusalem, Yad Ben Zvi, 5747 - 1987. A work of
story, in its own location. If only we look, we
1. My thanks to Prof. Rehav (Buni) Rubin, of the
similar scope was undertaken with regard to the
can find many indications of planning which
Department of Geography-History at the Hebrew
Crusader period, by Archeologist Adrian Boas, in
University of Jerusalem, for reading this as part of
his study: Boas, A., (1966) "Domestic Architecture
my thesis and making some important remarks.
in the Frankish Kingdom of Jerusalem", a
derive from the location, planning that can The residential homes present the widest
make architecture local and sustainable.
possible variety, as we have seen in the
2. In this spirit, true and brave is to be seen in the
survey. They are all constructed as courtyard
works by Alexander Baerwald, Leopold Krakauer,
houses, with the courtyard always facing south or southeast to allow the majority of sun's rays in. Despite the variety, the houses appear to belong to the same "family of houses", as opposed to a plan which may produce repetition and industrialization, or that which attempts each time to 'reinvent' the house. Within the general similar mold,
Joseph Berlin, Heinz Rau; and British Mandate Architects Clifford Holliday and Austen Harrison;
dissertation submitted to support his degree of Doctor of Philosophy, Chapter 1 - text, Chapter 2 - Illustrations (in English), Hebrew University of Jerusalem, Kislev 5771 - November 2010.
roadways are dated from a later period, and
/ cultural requirements, such as ritual cleansing
were constructed during times of unrest, for the
of Defense - Publishers, 1998
between the east - the tributary of the Zabdon
baths, grooves on mezuza stones, statues, ritual
purpose of fortifying the security.
River, and between the west - the tributary of the
altars, mosaics or inscriptions. The investigators
Narbata River.
are in dispute regarding the scattering of the
3. About the changing face of the city and the presence of buildings that were influenced by
Jewish settlement. Therefore, in the present
houses are built, with their dimensions
Israel Destruction of the Second Temple until
discussion, I do not refer to this facet of the
the Muslim Occupation - Jerusalem, Yad Ben Zvi,
culture of the inhabitants - see Remark 12.
(5748 - 1988)
8. For example, the villages of Chorazin that is
circusmtances or cultural and external
4. The most prominent work dealing with this
north of the Kinneret, Meiron in the Galilee, Kfar
influences of the owner may cause envy,
is Rapoport, A., House, Form and Culture (1969)
Nahum which is on the shores of the Kinneret
due to the collective nature of the village.
Englewood Cliffs, N.J.
and many others.
These features give the village both a holistic
5. A milestone in this respect is the work of
9. The detailed survey conducted by the
texture and a local identity.
Archaeologist Yizhar Hirschfeld, whose book
researchers of the British Foundation were
"The Rural Dwelling House in the Land of Israel"
published in a series of books, which include
surveyed archeological excavations of houses
maps, measurements, sketches, plans, facades
from the Byzantine period, in an attempt to
and cross sections - all of which are impressive in
connect the remains with sources from the
terms of their precision and their technical level.
Mishnah and the Talmud, as these related to the
These data serve as a source for any research
housing culture, and to describe the houses of
dealing with these subjects - see: Conder, C.R.,
that period; See Hirschfeld, Y. "The Rural Dwelling
Kitchner, H.H., (1881), The Survey of Western
House in Judea in the Roman and Byzantine Era"
Palestine, London Committee of the PEF, p. 64
34
house, and so forth.
Yabed and to Jenin, on the watershed that runs
caskets (sarcophagi), see Tzafrir, Y., The Land of
are many sites scattered throughout the
road of stores", "the perfume road", the priest's
Architecture in the 20th Century, Tel Aviv, Ministry
to the winds of heaven. Also when large
of the community that lived within it. There
12. No building was discovered that attests to
the road as the name of the finding, such as "the
17. The obstacles that appear along the
described of symbols that normally attest to
from the people who built it, and the culture
11. Ibid., ibid.
these will often be referred to by the house and
no facilities that attest to unmistakable religious
details of decorating public buildings and burial
that derived from the area and its conditions;
(hereinafter: Dar, Tepper, Safrai, Umm ar Rayhan)
excavations. If there are any particular findings,
religious rituals - synagogues, basilica, etc.; also,
the house to themselves, to the street, and
architecture; the remains of construction
Society for the Protection of Nature, 5766, p. 8
the house. This method is common in surveys and
Samaria, on the road between Umm al-Fahem to
Jewish settlement, although no remains were
Umm Rayhan is an example of local
Aviv, Published by Hakibbutz Hameuchad and the
names" and the numbers on the houses identify
6. The site is located in the northwest region of
of urban residential houses; through to the
not evident from the outside. The material
ar Rayhan, a City from the Mishnah Period, Tel
into the settlement, the road numbers are "road
A. The Struggle for the Independence of Israeli
7. The investigators identify the site as being a
reaching hundreds of square meters - this is
10. See in Dar, S., Tepper, Y., Safrai, Z. (1986) Umm
16. An arrow indicates the number of entrances
also, see these examples and others by Elchanani,
the culture of the conquerors, in the planning
people always find a way of connecting
(hereinafter: Conder, the British Survey).
Jewish settlement in Samaria, between those who identify the north - west of Samaria as a center for Jewish settlement (see Klein, S. (1939)
18. Note the northern direction, which does not match the general map. The numbers along the length of the road describe the houses that are adjacent to the road.
The Land of Judah, Tel Aviv, 5699 - 1939, pp. 221 -
19. I disagree with the researchers who claim
226); and those who claim that it was the center
that all of the large piazzas in Umm Rayhan were
of foreign or Samarian settlement (See Safrai, S.
used for public functions; see ibid., ibid, p. 32. In
(1950), Tel Aviv, 5710, pp. 155 - 157).
the plan of the village there is a marked hierarchy
13. Dar, Tepper, Safrai, Umm ar Rayhan, pp. 119 120. 14. The "City" of our time is referred to in the Mishnah as 'large city', and its status was determined in accordance with its size - about 100 dunams, and according to the existence of public institutions, urban and commercial
between the squares and, in accordance with their size and their location in the village, their served for different functions 20. About the functions for which the public piazzas in the Jewish towns during the period were used, and their public status, see ibid., p. 32.
services within it. The "village" in terms of the
21. Buildings for public gatherings in the Pagan
Mishnah is the opposite of the 'large city'; it is a
villages and the synagogue in Jewish villages
small satellite settlement, a farmhouse or a few
during that period are always located adjacent
houses without any institutes whatsoever.
to the village square: see, for example: K. Nagjar
15. Dar, Tepper, Safrai, Umm ar Rayhan, pp. 8 - 11.
in Dar, S. "The Distribution of Settlements in Western Samaria During the Period of the
35
Second Temple, the Mishnah and the Talmud,
houses where an unroofed courtyard is part of
the houses in this area, and the appearance of
in this field. See: Frey, P., Learning from Vernacular,
and during the Byzantine Period", The Society for
their design. The design of a courtyard house can
the "entrance courtyard" near the entrance from
(French Edition), Actes Sud.
the Protection of Nature, 1982, Part A., pp 75 - 76,
appear in a variety of models and variations across
the street, and in front of the courtyard of the
Figure 28 in part B; the destruction of Samara in:
a wide geographical space, and it is characteristic
house. Since there is not enough time I have not
Conder, the British Survey, Samaria volume, pp
of the Mediterranean region and the Near East.
provided examples of such houses in this article,
182 - 183; The synagogue in Chorazin by Yeivin, Z.: "Excavations in Chorazin during 1962 - 1964". In: Land of Israel - Research of Israel and Antiquities, 11, The Israel Exploration and Antiquities Society, 5733 - 1972; The synagogue in Meiron, in Meyers E., Excavations at Ancient Meiron, Upper Galilee, Israel, 1971-72, 1974-75, 1977, Cambridge, Mass., American Schools of Oriental Research, 1981 (hereinafter: Meyers, Meiron). 22. Dar, Tepper, Safrai, Umm ar Rayhan, p 33.
26. Everything that is said is based on the findings of the survey. The plan and the cross-section are drawn on the basis of the survey plan. Turning it into an architectural plan with the usual markings that are used for wall and floor thickness was done in order to simplify the architectural debate regarding the archaeological findings.
covered, but open into the courtyard, and are used
"room" for living and for sleeping.
when the "four space house" of that time is
authority. See Safrai, S., "At the End of the Second
considered to be the prototype of the "Israeli"
Temple and Mishnah Period - Chapters in the
house. A model on a scale of 1:1 appears in the
History of Society and Culture", Jerusalem, 5741
Eretz Israel Museum in Tel Aviv. See Shila, Y. "Four
- 1980.
Space House - The Typical Israeli House" in : Eretz Israel 11, Jerusalem, The Israel Exploration and Antiquities Society, 5733 - 1972, pp 277 - 285.
32. The dating of the houses in Chorazin and in Meiron provides reference for the order of development of the village, as I have presented it: also there, the houses in the older part of the village are smaller, and the more luxurious and spacious houses are located in the areas that were built during the Roman period. 33. In the fascinating study of climatic planning in ancient cities, see in Potchter, O., Climatic Aspects
Byzantium", Jerusalem, Bialik Institute, 5730 -
28. A water well requires quarrying, chiseling and
1970, pp 44 - 73. This is a chronological description
routine maintenance; The yard around it sustains
of the period and of the compensations that
it, and it must be paved in order to preserve the
started then; and also see Bar D., Changes in
good condition and cleanliness of the water
the Village Population in the Land of Israel,
channels that feed into the well. Therefore, the
and its Dispersion After the Bar Kochba Revolt,
families that share the courtyard and the well are
34. Because of the inability to survive in a
until Occupation by the Arabs, a dissertation
obligated to its upkeep.
settlement that was not sustainable in ancient
submitted to support his degree of Doctor of Philosophy, Hebrew University of Jerusalem, 5761 - 2001. 25. The "courtyard house" is a general name for
36
29. In the villages of Chorazin and Meiron in the Galilee, where excavations were conducted and findings were dated, the houses that were built in the Roman period are similar to the design of
alexander1.htm
serves as a courtyard. The others are sometimes
At least one is enclosed by walls and is used as a
that the members of the village accepted that
http://www.patternlanguage.com/archives/
spaces, at least one of which is open to the sky and
that constitute a residential unit known as a when describing a house from the Israeli period,
article: Alexander, C., 'A City is not a Tree', in:
31. Their plan describes the organization of 3 - 4
as areas for processing the agricultural produce.
authoritative leadership, and are an indication
provided by urban overlap - see Alexander's
30. Plan from: Dar, Tepper, Safrai, p. 16
four chambers relates to the number of spaces "house". This terminology is commonly used
Peace" see Avi-Yonah, M. "In the Days of Rome and
Meiron (see above, Remark 21).
27. Definition of a house having three and
23. Organized villages are evidence of strong and
24. On the period of abundance of "The Roman
but you can see illustrations of them in: Meyers,
35. A "mathematic" look at the possibilities
of the Building of Ancient Urban Settlements in the Land of Israel, a dissertation submitted to support his degree of Doctor of Philosophy, University of Tel Aviv, 2001.
times, vernacular construction provides an extensive study of the topic of existence and is, thus, an alternative plan for sustainable design that is not reliant only on the innovative elements
37
The city: Sound, motion, and otherness Yehuda Mendelson / Dr. Gabriel Bukobza
slayed brother was channeled through the
the preservation of the fourfold. Indeed, the
hammering,
and
destination which did not yet exist. With no
its walls the uncontained motion of Cain's
by a
ground and generated a sound. What, we
murder that he committed is perhaps the
demolishing now invaded the environment.
location being a safe haven, what then was
wandering and beyond them, the cry of the
vagabond who was cast away from his land.
may ask, is the quality of this sound? Can we
most devastating act that can possibly be
These construction acts had two significant
the meaning of Cain's movement, if at all?
earth. The original place of non-movement
The first city in the history of mankind was built, according to the biblical
text1,
fourfold6.
nailing,
burning,
The builder of that city, Cain, was condemned
believe that the inorganic land has a voice?
directed against the
The sound
implications. First, the cry of the earth was
Furthermore, the story takes an unexpected
which characterized Cain's primary location
to a life of alienated nomadism on the face
Can it have a mouth? Does that sound have
declared the response of the earth to the
now gradually replaced or diminished by
turn regarding Cain's movement, which is
was thus not accomplished in the city. The
of the earth in response to the murder of his
a structure and meaning similar to that of
murder. Whether that sound continued to
the turmoil of the newly built city. Second,
important to note. Contrary to the logic of
actual process of building a city, which
brother. He was exiled from the land which
language, or does it interrupt language?
linger in the world or otherwise changed
the barren ground which represented for
the narrative, in which Cain was sentenced
Cain initiated in, confirms this assertion:
up to then was the source of his livelihood
And ultimately – is it possible to trace a path
from a physical existence to an unconscious
Cain his deadly sin was now covered, its
to perpetual motion, we are suddenly told
This
and the means for his worship. Behind him
between that sound and the subsequent
memorized one, it was a pivotal force
meanings and symbols repressed under a
that he became a city builder. Could the
endpoint. The acts of construction within
was the "cry of the earth"2 and in front God's
action of building a city?
which did not allow Cain's life to continue
formation of buildings, streets, and markets.
building of the city be interpreted as a return
the city are dynamic and continuous, and
unchanged. It did not appear in the story
Unlike his time as a fugitive Cain could now
to a structure that lades the movement
are in essence, contradictory to the idea
To return to the beginning of the story, we
as a known form of expression and hence
finally hope to settle down. The earth and
with meaning? And if so, what then is the
of a resting place in which to dwell. Cain
find that Cain formed very close relations
escaped signification7. The sound unsettled
the cry that stemmed from its belly, which
meaning of motion within the city?
represents Man who creates a new order
protective mark in the form of a sign, both instigated by his sin.
inhabitance8
Following his exile Cain set out to build a city
with the land. It was his home, as well as
the basic condition of
that could perhaps subdue the restless cry of
the source of his livelihood and strength.
threw Cain into exile on the face of the
the land, restrain his forced state of perpetual
Furthermore, from the fruit of that land
earth where he was threatened both by
motion, and restore his ability to live in
he intended to create a connection with
the danger of vengeance and by his own
Motion
relation to the other. In what follows, we
the divine through the sacrifice of his crop.
inability to communicate with that which
Cain's punishment
discuss what we perceive to be three major
Cain's existence on the earth up to this
inhabited the open field. Later, as an act of
constructs – sound, motion, and otherness –
point is reminiscent of Heidegger's concept
mercy, Cain received a sign which is also the
that appear in this primordial story and are
of dwelling. This concept was presented
Hebrew word for 'letter' (Ot), to protect him.
instrumental in analyzing Man's experience
through the idea of the "Fourfold" which
of cityhood. This discussion will be embedded
consists of the integral relation between
in the issue of Man's intricate relations with the earth, including the relation between it and the city.
Sound The story of Cain presents us with an
its
mouth3
and cry out. More specifically,
the story tells us that the blood of Cain's 38
activated his movement into his exile – were
never
reaches
a
restful
with the goal of regulating movement, and The original state in which Cain existed
allegedly controlling it. Within this new
was one of stillness and non-movement
structure, Man aspires to re-territorialize the
in a specified location – the land. When
meaning of this movement by repositioning
and
he later built the city, it was a response to
the relations between space, motion, and
foremost, that he move out of his home.
the motion inflicted upon him. He created
himself into an alternative structure to that
From a life in a stable and familiar habitat
an opposite momentum to the vector of
which existed beforehand. However, as our
he found himself with no permanent abode,
movement and exile. However, we are not
interpretation suggests, the city is not able
If the sound of the earth lacked intelligible
moving from place to place, escaping the
told that he was successful in returning to
fulfill this quest.
meaning, the sign may have functioned
cry of the land and his imminent death. He
the lost motherland, repenting for his sin,
Earth, Sky, Divinities, and Mortals. Heidegger
as the first building block of a meaningful
did not have anyone to seek shelter from or
quieting the cry of the land, or in putting
How then can we understand the movement
claimed that in order to exist in a state of
structure. The sign could have afforded him
anywhere to go, nor did he have a shelter
an actual end to the motion. What we
of Cain? In their analysis of Kafka's work11,
dwelling man has to reach a certain affinity
an ability to form a way of communication,
to return to. Referring to the existential
therefore propose is that by becoming a city
Deleuze and Guattari described a movement,
with these four entities. In essence, the basic
and a way with which to reconstruct a
experience of losing the motherland and the
builder Cain was simply able to transform
not unlike that of Cain's, which some of
quality of such existence is a "sparing and
structure of space and language. This
hope for the Promised Land, Camus, in his
the movements of escape into acts of
Kafka's protagonists experienced. They state
preserving"4 of the fourfold.
reconstruction
theory of the absurd, described this condition
construction. The city allowed his motion
that for these characters, such motion isn't a
then
found
its
spatial
as a new and disturbing
proclaims
that Cain's actions were not in line with
required, first
exile9.
Similarly, Cain was
to be contained within a new order – that
well-formed movement nor is it a question
of building and constructing. However,
of liberty versus submission but rather
The initiation of the building process
motion
unsettled
though the city signified a response to
lines of escape12 or a simple way out in any
introduced
between the place that he had lost and a
nomadic life10, it still encompassed within
given direction. Cain's movement outside
The appearance of earth's cry in Cain's story, sound5,
now hidden and diminished.
condemned to be in a state of continuous
expression in the building of the city.
intriguing and obscure personification of the land: we are told that it is able to open
and
process
novel
sounds:
digging,
as an irreparable with
no
direction,
39
and inside the city could be described in
dwelled – residing with the other as man,
accordance, it is plausible to suggest that
of rebellious cities. In Kafka's interpretation
and with a need to find a lead with which to
owns, an occupied space which will bring a
a similar fashion; it was not successful in
being on the earth, and remaining before
by building the city Cain was seeking a way
to the story of Babel he wrote that "The
continue our interpretation.
peaceful existence, symbolized by the ability
helping Cain to reach a place where dwelling
the divinities.
to preserve his connection with the divine
tower was both an assault on heaven and a
to sleep quietly23. Nonetheless, the creature
rather then to sever it, and furthermore to
vast Jacob's ladder allowing man to ascend
Another
these
does not only speak of running as a means
Cain's reaction to his new existential
form a new kind of relationship with other
towards his creator. Rebellion and worship
constructs can be found in Kafka's story, "The
of survival, but also about the wish to fulfill
towards dwelling all he could really do is
condition was to build a city. How in
men17.
transform the motion into lines of escape.
building the city did he respond to this new
have offered him an opportunity to dwell18.
was made possible. The core meaning of his punishment therefore is that in his quest
Such an attempt, if successful, could
are
inextricably
mixed."21
way
of
understanding
Burrow" (1923), though the circumstance
a state of dwelling; to be at peace inside
construction was a symbol of the people's
there
perhaps
its own home without being tormented by
The
vertical
are
more
radical
and
attempt to assault God's domain and
absurdist. Similar to Cain, the creature in
the other. What are the means by which the
the possibility of dwelling among others, on
The dialectic relationship between the city as
confront Him there. Additionally, by building
"The Burrow" can no longer live on the face
creature attempts to attain this condition?
The immediate other for Cain is clearly his
the earth, and before God? Or was it actually
a place of rebellion and the city as a location
it they hoped to prevent their scattering
of the earth. It is engaged in an obsessive
These consist of its forehead, teeth, and
brother whom he slayed. Henceforth, his
an act of rebellion against the condition to
for the worship of divinity is exposed here, a
and their uncontrollable horizontal motion
motion of digging an underground refuge
claws that are being used as building tools
Otherness
relation with man-as-other dramatically
condition? Was it an attempt to rehabilitate
which he was subjected?
changed as he began to fear for his life. His
earth22.
relation which was perhaps replicated later
on the face of the
However, as
with a complex structure of paths. During
in order to move forward under the ground.
in the notion and practice of cityhood itself19.
Kafka argues, the tower also allowed them
the first part of the story we learn that the
It digs and hammers, turning the refractory
action however had significant implications
We detect in Cain's story two contradictory
Indeed, the cities we read about following
to ascend towards their creator in an act
creature is fearful of a violent encounter
soil into a texture of paths, rooms, and finally
regarding his relations with two additional
and
themes
Cain's story suggest that both elements are
of worship. We therefore assert that in the
with a threatening other that may strike
a Castle Keep that is meant to turn into a
types of otherness, namely, land and Divinity.
regarding these questions. One is his
present: Babylon, and Sodom and Gomorra
relation between man and other as Divinity,
it on the face of the earth. Similar to Cain,
dwelling space. During this violent act, the
primary desire to worship God by giving
become places for rebellion in which man
both Cain's city and the city tower of Babel
it knows that by staying there it will be
creature spills its own blood on the walls. This
The curse by which Cain was smitten was
him the fruit of his land. This act of worship
fights God by defying His will and law. In the
– constituting the first two appearances
condemned to spend a life of refuge from
occurrence could have multiple meanings,
that the land shall not yield its strength to
was rejected for reasons unbeknown to us.
tower of Babel, the actual building of the
of cityhood – illustrate how the action of
threats; instead it chooses to transform the
a significant one of which is ownership.
perhaps
complimentary
him15
him and that he will become an outcast
Despite the warning given to
Cain
City was an act of rebellion, whereas in the
building a city may actualize the complex
motion into building a fortress-like burrow
The flow of its own blood into and onto the
from it. Subsequently, Cain's relation with
could not control his urge and committed
case of Sodom and Gomorra, the city served
expression of rebelliousness and worship.
under the ground. It hopes that the Castle
ground is a sign for the creature that it has
the Divinity substantially changed since he
the first human slaughter. This failure or
as a platform for defiance. In contrast to this
Keep (Hauptplatz) will provide a space for a
finally merged with the earth and that it
said to God "From Thy face shall I be hidden"13
refusal to follow God's instructions could be
rebellious character, other cities in the Bible
We have proposed that in Cain's story the
peaceful existence. Slowly however, it begins
can now be at peace. For an evasive moment
i.e. he acknowledged their separation.
interpreted as a rebellious act. For this deed
and in the history of cityhood supply ample
city functioned as an attempt to address the
to hear a disturbing whistling sound coming
of calmness it can even "accept in it [the
When Heidegger described dwelling in
Cain was banished from his land, forced to be
examples of the city being the place where
phenomena of sound, motion, and various
from the ground though its precise source
burrow] it's enemy's mortal stroke at the final
relation to the fourfold he claimed that its
a nomad on the face of the earth, and hence,
the greatest edifices for God's worship
types of others. However, the story did not
is never found. Ultimately its perception of
hour, for my blood will ebb away here in my
components are integrally linked – "on the
deprived of the right to reside in a place
are built. This is fulfilled most strongly in
inform us whether indeed Cain was able to
space is totally invaded by the whistle.
own soil and not be lost."24 The earth, which
Jerusalem20
earth" means "under the sky" which also
where he could dwell. Then unexpectedly,
the vision of celestial
. Hence,
subdue the cry of the land, to contain his
means "remaining before the divinities" and
Cain became a city builder which could be
worship also establishes itself as a pillar in
forced motion, or how his life with the other
The
creature's
alien and unintelligible, is marked by a
also includes "belonging to men's being with
interpreted as yet another act of defiance
the infrastructure of cityhood.
was fulfilled. The story simply ended with the
relentless act of digging is to run away from
ritual-like act which makes it familiar, and
one another"14. Cain's punishment was in
against God's decree. However, at the same
building of the city as a possible answer to
the menacing other. Down under the earth
thus habitable. However, the moment of
fact an expulsion from three of the fourfold
time, Cain spoke of his fear of being deprived
It is even possible to trace intriguing signs
the inability to dwell on the face of the earth.
it tries to create a space reminiscent of an
dwelling is not fulfilled because the stillness
components with which he could have
of God's presence16 during his exile. In
of worship in the most extreme examples
We were left therefore with those questions,
underground city which it controls and
of the burrow is suddenly interrupted by a
40
up to this point could have been considered main
purpose
of
the
41
whistle. Immediately the creature is thrown
reappears and meets it in a new form. At
the wall using its forehead, suddenly pauses
"But what would have been at home the
the intricate and dialectical relationship
relation with otherness. The amalgamation
back into inner conflict, fears, and repetitive
one point it is a menacing enemy that lurks
and reflects. During this very brief moment
highest ventage point in the town allowed
between sound, motion and otherness
of these activities translates and creates the
series of hysteric motions. "My mind is far
outside, at another it is a group of obscure
the creature contemplates that its forehead
him here little more than a view of one
in the phenomenology and experience
experience of cityhood.
too much taken up with the whistling in my
creatures, and finally it appears as a piercing
may be significant as a tool of advancement
street, which ran perfectly straight between
of cityhood. Consequently, we do not see
walls. Is my mind really taken up with it? It
whistle that stems from somewhere in
to divinity itself. Out of panicked motion
two rows of squarely chopped buildings
these relations as existing in the realm
grows louder, it comes nearer, but I wriggle
the ground. Though the creature hoped to
suddenly comes the consideration of ritual
and therefore seemed to be fleeing into
of the text alone. We propose that they
my way through the labyrinth and make a
escape by building a deep city fortress, it is
and meaning. Significantly, a similar theme
the distance, where the cathedral loomed
signify important meanings regarding the
couch for myself up here under the moss, it is
precisely from this direction that otherness
was detected in Cain's story in which God,
enormous in dense haze. From morning to
phenomenological inquiry of the city. Yet, the
almost as if I were already leaving the house
confronts it yet again. At this point it is
who exiled Cain from the land, bestowed
evening and far into the dreaming night
current study's limitation bring us to invite
important to ask what kind of otherness the
upon him a sign with which he could
that street was the channel for a constant
a continuation of this discussion relating to
creature deals with, and furthermore what
progress in the wilderness. As we have
stream of traffic which, seen from above,
how these constructs find their expression
The whistle is a sound, the source and
is the function of the act of building in the
seen28,
looked
confusion,
in the contemporary city. What are the
meaning of which cannot be identified and
internal relationship between the creature,
him first as a shield from the vengeful
forever newly improvised, of fore-shortened
characters of man's motion within the city
which immediate effect is to deconstruct
the other, and the motion it is in.
other and also as a marked memory of
human figures and the roofs of all kinds of
in today's era? What is the propeller of this
providence's
presence. The
vehicles, sending into the upper air another
movement and what is he running away
to the
whistler."25
the creature's sense of ownership over
the mark set upon
comforting
Cain29
served
like
an
inextricable
its space – "A complete reversal of things
"So I had to run with my forehead thousands
wandering and fugitive movements of
confusion, more riotous and complicated,
from, if he does? Is it a type of motion that
in the burrow‌ the Castle Keep has been
of times, for whole days and nights, against
Cain were later transformed by him into
of noises dust and smells, all of it enveloped
can be described as lines of escape, or does
plunged into the melee of the world and all
the ground‌, presumably because providence
the building of a city, and were laden with
and penetrated by a flood of light which the
it lead to a new sort of a cathedral? What is
its perils."26 Otherness invades the burrow
was interested in the preservation of my
the complex significance of ritual and
multitudinous objects in the street scattered,
the meaning of the sounds and noises of the
rebellion. Comparatively the creature in
carried off and again busily brought back,
city? Are they merely a result of the hustling
the burrow tried to give meaning to its
with an effect as palpable to the dazzled eye
traffic of men and machine or do they cover
as an undecipherable sound, propelling the
forehead, that unique
instrument."27
creature into a new kind of motion inside its own castle. The creature becomes a
The burrow-city introduced a new kind
repetitive flight and building actions by
being violently smashed into fragments at
an unbearable whistle or cry that avoids
stranger inside its fortress, and finds himself
of encounter with the other. Instead of
embedding them within the perspective
every moment."30
signification? According to our reading when
exiled within the walls of its own territory.
escaping from a threatening other, outside
of an absolute otherness. This could have
In striking similarity to Cain's story we
in the field, the building efforts seem to
helped it to reform the lost meaning of its
From the Burrow beneath the earth Kafka
an otherness that cannot be reduced,
witness a sound that is channeled through
create a new spatial construction in which
movement and perhaps, through this, even
takes us to the skyscrapers of New York.
interpreted, or understood. Man will not be
the ground and shatters the ability to dwell
the fleeing motion is transformed into a
for a slippery moment find a way to reach a
There too we are exposed to riotous sound,
able rule the eruption of this otherness, nor
whether on or within it.
dialectical act of both opposing the other
state of dwelling. Yet the story surprises us
confused motion, and ambiguous otherness.
will he be able to subdue the motion which
and simultaneously worshiping it. The
again when out of the ground and through
Apparently, the location of the building
it propels. The city is the spatial expression
It seems apparent that no matter how hard
presence of the unapproachable other is
the walls the whistle breaks open, objects to
effort or its direction matters little in
of his confrontation with these elements.
the creature tries to escape by digging its
uncovered inside the depths of the burrow.
all meaning, and deconstructs the feeling
relation to the actual effect of these three
It is there that man is coerced to "forever
way into the ground, it is unable to evade
It seems that the creature, obsessed already
of ownership.
elements. This passage aligns with the other
newly improvise": transforming the motion,
the other. The phenomenon of otherness
by the endless repetitive motion to and from
texts discussed above which all uncovered
displacing the sound and repositioning his
42
such a sound will appear it will proclaim
43
Notes
to break away from a chain that is still all too
men maintain with one another in forming
22. "And they said, Go to, let us build us a city and a
1. Genesis, 4:17
signifying." Gilles Deleuze and Felix Guattari,
the space of dwelling. "The Nachbar is the
tower, whose top may reach unto heaven; and let
Kafka, towards a minor literature, trans. Dana
Nachgebur, the Nachgebauer, the near-dweller,
us make us a name, lest we be scattered abroad
Polan, (Minneapolis: University of Minnesota
he who dwells nearby". Martin Heidegger, Poetry
upon the face of the whole earth." (Genesis, 11:4).
Press, 1986, p. 6)
language thought, trans. Albert Hofstadter, (New
2. Genesis, 4:10 3. "The Lord said, "What have you done? Listen! Your brother's blood cries out to me from the ground. Now you are under a curse and driven from the ground, which opened its mouth to receive your brother's blood from your hand. When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth." Genesis 4: 10-12. 4. Martin Heidegger, Poetry language thought, trans. Albert Hofstadter, (New York: Harper & Row, 1971, p.147). 5. In the literal story the sound is heard by God alone. However we suggest that that sound was meaningful in its influence on Cain's existence
8. In Heidegger's interpretation of Hoelderlin's
York: Harper & Row, 1971, p. 145).
23. "There I sleep the sweet sleep of tranquility, of satisfied desire, of achieved ambition; for I
words, "poetically man dwells", he explained the
18. Karsten Harries writes "Our dwelling is
posses a house." Franz Kafka, The burrow, in The
relationship between dwelling language and
always a dwelling with others. The problem
complete short stories of Franz Kafka, trans. Willa
space: "poetry is what first brings man onto the
of architecture is therefore inevitably also the
and Edwin Muir, (London: Minerva, p. 327).
earth, making him belong to it, and thus brings
problem of community." Karsten Harries, The
him into dwelling." Martin Heidegger, Poetry
ethical function of architecture, (London: MIT
language thought, trans. Albert Hofstadter, (New
press, 2000).
25. Ibid p.353
19. In his seminal work about the city, Max
26. ibid p.353
York: Harper & Row, 1971, p. 216). 9. Albert Camus, The Myth of Sisyphus, trans.
Webber ascribed a rebellious motive to the
Justin O'Brien, (New York: Alfred A. Knopf, 1955).
development and construction of cities. "The
10. And is often considered the symbolic opposite to nomadism.
24. Ibid, p. 340
27. ibid, p.328-330.
urbanites therefore usurped the right to violate
28. "And the LORD said unto him, therefore
lordly law." (Max Webber, The city, trans. Don
whosoever slayeth Cain, vengeance shall be
Martindale and Gertrude Neuwirth, (New York,
taken on him sevenfold. And the LORD set a mark
and the way he related to the space and language
11. Gilles Deleuze and Felix Guattari, Kafka,
The Free Press, 1966 p. 94). Moreover, the city
upon Cain, lest any finding him should kill him."
which he inhabited.
towards a minor literature, trans. Dana Polan,
bestowed upon man a new kind of liberty from
Genesis 4:15.
(Minneapolis: University of Minnesota Press,
the ruling sovereignty: "Within the cities the serfs
1986, p. 6.)
29.
forming part of inheritance of the lord, partly or
interpretation the sign was set upon Cain's
completely disappeared in accordance with the
forehead. This illuminates a possible link between
principle that 'city air makes men free'." Ibid p. 218.
the creature from the Burrow and Cain; both
6. It is also plausible to claim that Cain's affinity with the fourfold was flawed even before the murder took place. His cultivation of the land was not welcomed by the divinities, which are a part
12. Ibid. 13. Genesis, 4:14.
According
to
the
common
cultural
20. Levinas describes celestial Jerusalem as the
progressed forward using their forehead.
implying that Cain did not spare and preserve;
14. Martin Heidegger, Poetry language thought,
place where God and the people will return from
trans. Albert Hofstadter, (New York: Harper &
30. Franz Kafka, America, trans. Edwin and Willa
he did not dwell on earth, and accordingly, he
exile through the earthly city in Zion. The city is
Row, 1971, p. 147).
Muir, (London: Minerva, 1938, p. 38).
did not merit much in it: "Man, to be sure, merits
described as a place which symbolizes the end
and earns much in his dwelling. For he cultivates
15. Genesis 4:7.
of exile, the reconciliation between God and
of the fourfold. God rejected Cain's offering, thus
the growing things of the earth and takes care of
his believers as well as the place of worship.
his increase." Martin Heidegger, Poetry language
16. Genesis 4:14.
Emmanuel Levinas, L'au-dela du verset, (Paris: Les
thought, trans. Albert Hofstadter, (New York:
17. The relation between Cain and the other as
editions de minuit, 1982, p.53).
Harper & Row, 1971, p.215).
man was strongly linked to his ability to be before
21. Kafka, quoted in Alberto Perez-Gomez, Built
7. "A cry that escapes signification, composition,
the divinity and thus to dwell. Heidegger too
upon love, (Cambridge, MA: MIT Press, 2006, p.
song, words – a sonority that ruptures in order
linked the relation with the divine to the relation
138).
44
45
The Jewish Spirit of Louis Kahn1 Aryeh Wiseglass
same time and it was no time either. It was
Everywhere you find mention of God's
easier concrete lintel, Kahn is persuaded
generated an extensive body of theoretical
just simply there.
greatness, you also find his humility...
that "brick likes an arch," and uses it in his
I felt very religiously attached to this idea of
and philosophical work, covering many
Louis Kahn3
Talmud Bavli, Megilla 31a
buildings accordingly.
belief because I realised that many things
poetic. They range from observations about
Beginnings were important to Kahn. He
Humility is a quality much praised in the
This attribution of 'personality' to material
employed, with no belief behind it. You don't
the nature of light to the idea that art occurs
sought, through a redefinition of the
Jewish tradition. It is exemplified in the
has parallels in some of the mystical
know what a building is, really, unless you
when thought and feeling meet. In this
basic concepts of architecture, a greater
character of Moses, and is seen as a pre-
writings of Judaism. The Ari (Rabbi Yitzchak
have a belief behind the building: a belief in
article I will attempt to connect some of his
understanding
and
requisite for his receiving and transmitting
Luria Ashkenazi) wrote that even inanimate
its identity and in the way of life of man.
ideas, both verbal and built, to those of Jewish
meaning. He described the wonder of the
the Torah, and, perhaps paradoxically, for
objects have a soul, or essence, formed from
Louis Kahn7
are done only with the reality of means
themes in a way that was often cryptic and
Introduction
philosophy2.
his greatness as a leader. In the same way,
the arrangement of Hebrew letters that
an institution, first comes into being,
I believe that it was Kahn's humility that
make up their name.
architect. This is not to deny the origins of
containing the essential sparks of its future
enabled him to achieve monumentality
Mendelsohn, Gehry, Libeskind and others,
existence. Beginnings also in the sense of
without being pompous, a kind of quiet
STUDENT: Why Architecture?
I give them: it is‌if you stick with a song long
who without doubt have contributed much
precedent and history: Kahn was one of the
monumentality.
too,
KAHN: I think if you were to define it,
enough, it will yield, but long enough is way
to the development of modern architecture,
first architects of his generation to explicitly
linked with determination, may be seen
you would destroy it. In a Hebraic way of
beyond any reasonable duration, it's not a
and indeed have made explicit reference to
return to historical sources for inspiration,
the background for a philosophy that was
attacking your logical problem, I ask you one
week or two; if the song is to yield you may
Jewish themes in their work, but to suggest
after their denial by the mainstream Modern
relentlessly questioning, trying to discover
question. Maybe you can answer it. I would
have to stay with it for years and years‌
that Kahn's output, both architectural and
movement.
the nature of things, their "existence-will,"
say that if you ask your question as, "Why
Halleluyah was at least five years
rather than imposing a picture upon them.
anything?" maybe the answer is in that.
Leonard Cohen8
theoretical, reflects a deep understanding of Jewish values and practice. In particular, I see
A good question is always better than the
connections with the Chasidic tradition and
most brilliant answer.
works of Kabbalah. One figure especially,
acknowledged to have been one of the
Jewish Spirit I see in Kahn's work.
leading
architects,
purpose
beginning, the moment when an idea,
that of Rav Kook, typifies for me the kind of
century's
their
In doing so I am
Louis Isidore Kahn (1901-1974) is widely twentieth
of
claiming that Kahn was the first truly Jewish
thought and
Fig. 1 : Portrait of Louis Kahn, Henri Cartier-Bresson 1961
Truth & Belief
spaces according to function. Kahn also
Humble Beginnings
In
this
humility,
any advice to give them, this is the only advice
Louis
Kahn6
You say to brick, 'What do you want, brick?'
Kahn4
When young songwriters ask me if I've got
A recurring, oft-quoted idea discussed
And brick says to you, 'I like an arch.'
Jewish tradition is a predominantly literary
by Kahn is that of discovering "what
And you say to brick, 'Look, I want one too,
one, placing great emphasis on the value of
the building wants to be." This may be
In talking about beginnings, Kahn joined
but arches are expensive and I can use a
words. Kahn's architecture is important in
interpreted in two ways: firstly, as a guideline
the long philosophical quest to define
concrete lintel over you, over an opening.'
this respect because it so clearly flows from
not to impose restrictive pre-conditions on
and
Louis
And then you say, 'What do you think of that,
the underlying ideas. Unlike, for instance,
a project, as though everything has to be
of the historical and the contemporary. The
In the beginning, God created the heaven and
attitude to building that speaks of more
brick?'
Frank Gehry, who describes himself as
orthogonal, or built in steel, or with a wall
Kimbell Art Gallery at Fort Worth, Texas,
the earth...
than a personal style or a particular set of
'Brick says, 'I like an arch.'
working first to complete the functional
of glass. Not that architects should lack
the Salk Institute at La Jolla, and the Dacca
Genesis 1:1
circumstances, but to the passage of time
Louis Kahn5
aspects of a project's planning, before
conviction, but that instead of relying on
influencing many with his unique blend
seek
origins,
demonstrating
an
drawing out the expressive forms in his
fixed geometrical or technical solutions,
some of his most significant built projects.
I don't believe that one thing started at one
was known for his humility, and I see a link
Hence his 'conversation with brick,' where,
unique way, Kahn's architecture stems from
their work should reflect a deeper attitude
They are noted for their mass and solidity,
time and another started at another time.
between this and his perception of himself
after trying to coax the material to go against
the essence of its conception, with nothing
to the workings of mankind, and how
creative use of light, and articulation of
Everything was started in one way at the
as part of a larger order.
its nature by linking it up with a cheaper and
added for purely decorative effect.
best to provide for them. Second, as an
Regional Government Headquarters are
70
and a place in the sweep of history. Kahn
71
underlying conviction that a solution exists
plan as a harmony of spaces in light and
for the problem under consideration, and
compared it to a musical composition,
that it is only a question of time, effort and
demonstrating the importance of the part
will expended before arriving at a final
to the whole, where each single note has no
form that was, in a sense, waiting there all
meaning in isolation, but becomes a vital
along. While this could be dismissed as no
force in combination with others.
more than a vague feeling that may occur
Fig. 3: Richards Medical Research Building University of Pennsylvania 1957-60 Typical Floor Plan
while designing, it can also be explained
Despite his emphasis on the importance of
as an idea about truth, that truth may be
rooms, Kahn was no fan of partition walls.
recognised and discovered even though we
He talked about the human and structural
do not know beforehand what it looks like.
effort taken to span space, and the
its own identity, the plan being a society of
This is a recurring theme in Jewish thought,
shame of wasting this by masking it with
rooms. According to Gerard Heumann, the
expressed in the Talmud (Sotah 9b) by Rava,
internal divisions. In all his projects, from
Richards Building was lauded as having
who said, "The truth speaks for itself." It is
the immense complexity of Ahmedebad
an 'ethical power.' This term is perhaps
tellingly demonstrated in the Israelites'
down to the smallest scale of his private
best explained by Colin St John Wilson's
acceptance of the Torah at Mount Sinai.
houses, this articulation and expression
essay 'The Ethics of Architecture,' in which
Before entering into all the details and
of elements is clearly a key idea in Kahn's
he argues that it is "the role of the ethical
explanations of the obligations that would
work. One of its clearest applications is in
to pursue that which is most fruitful in
be required of them they replied "Na'aseh
the Richards Medical Buildings, a laboratory
the weaving together of innumerable
VeNishma" (We will do and we shall hear),
complex whose functions are grouped
patterns of operation in day-to-day life."
a display of the conviction that what they
together into two main categories. There
(Architectural Reflections p45) He elaborates,
were about to take upon themselves was
Fig. 2: The Room
are large open spaces where the scientists
"The concept of the ethical proposed here
correct and worthy of acceptance. Perhaps
structure, they must be given their own
been the dominant forms of expression. He
conduct their experiments and write up
is not that of the censor but of a creative
this is what Kahn meant when, in response
structure.
showed that the supposed flexibility of free
their notes - spaces for people and activity,
force directing the agencies at work to their
to architect Gerard Heumann's question in
Louis Kahn9
space was leading to a dull and inhuman
light and air: the so-called served spaces,
proper end, and drawing upon whatever
Our
Fig. 4: Richards Medical Research Building University of Pennsylvania 1957-60 View of towers from NE
spiritual
world
suffers
from
the
uniformity, and proposed in its place the
served in turn by the servant spaces, those
is essentially their intrinsic good to make
exclusiveness of specialised science and art.
Kahn reintroduced the idea of the room
idea of a community of rooms that could
containing staircases, lifts, and ducts for the
possible a form of life that is wanted." To
Narrow
as a fundamental architectural entity. By
accommodate a variety of functions. Each
delivery of services and removal of waste
me this effectively sums up Kahn's way of
eliminate
talking about large rooms, small rooms,
type on its own is insufficient to create
fumes. Kahn expressed these elements as a
dealing with the problem of design.
deficiency cannot last. In the advanced state
The nature of space is further characterised
rooms for gathering in, rooms with views,
a workable building, but the resultant
series of semi-independent towers, clad in
by the minor spaces that serve it. Storage-
he restored a notion of 'special spaces' after
relationships and interactions between
different materials and based on a separate
Poet,
rooms, service rooms and cubicals [sic] must
decades during which undifferentiated
different types give the whole added
structural system. Each part of the building
metaphysician, logician...
brighten the totality of the known and senses.
not be partitioned areas of a single space
structural grids and free planning had
meaning and character. He described a
contributes to the whole whilst retaining
Louis Kahn10 (Tribute to Jonas Salk)
Rav Kook 11
a dark corridor querying the source of his creative power, he replied, "Belief."
Articulation & Community
72
mindedness any
and
broader
obscurantism insight.
This
of intellectual collaboration involving the musician,
artist,
philosopher,
variant disciplines, each perception will
73
When he opens his eyes he should say: "Blessed
years, to include that ingredient most
(Leviticus 19:2) refers to the entire people of
are You...Who gives sight to the blind".
generally lacking in America: the capacity
Israel, not just the priests and prophets. A
When he straightens and sits up he should say:
to embrace and be sustained by the nature
similar spirit informed the philosophies of
"Blessed are You...Who releases the bound."
of things as they are, most especially by the
two great 20th Century European Jewish
When he gets dressed he should say: "Blessed
light of the everyday.
philosophers, Martin Buber and Emmanuel
are You...Who clothes the naked.."
Vincent
Scully12
Fig. 5: Salk Institute for Biological Studies La Jolla, California 1959-65 Perspective Section
Levinas. Rather than basing their systems of thought on a remote viewpoint, trying
Talmud Bavli, Berachot 60b The importance of community in the Jewish
to make sense of life "from above" or
This desire to express and articulate each
world is paramount, and is surely a key
recreate the world from first principles,
function of the building has its parallel in the
factor in the unparalleled survival of the
these philosophers take their starting
Kahn's ideas about articulation were taken
Jewish way of life. Almost all religions have
Jews as a people without a homeland for
point as man's interaction with the world
a step further in the Salk Institute, another
festivals and rituals marking the passage
nearly 2000 years. Along with the law and
as it exists. Buber, in Ich und Du, explains
laboratory complex, designed under the
of time throughout the year and at key life
rituals that give direction and meaning to
the importance of a relationship where
patronage of Jonas Salk, the Jewish physicist
events. I believe that Judaism is unique,
Jewish life, the commitment to community
both sides are cherished as individuals
who invented the polio vaccine. Salk shared
however, in the level of detail with which
is one of its major pillars, both in theory
of infinite worth, and Levinas talks about
the daily rhythm of life is acknowledged
and practice. Throughout the history of
the idea that God enters the world, not
and sanctified with the recognition of
the Diaspora, groups of Jews arriving in a
through the proclamation of the words "I
Fig. 6: Salk Institute for Biological Studies La Jolla, California 1959-65 Interior of Laboratory
Fig. 7: Salk Institute for Biological Studies La Jolla, California 1959-65 Interior of study
God's role in it. The Talmud (Berachot 60b)
new locale would set up certain communal
believe," but through the fulfilment of my
there is a further transition between
machinery serving the laboratories above
but at the same time finding abhorrent the
details a series of fifteen benedictions to
institutions as a matter of course, including
responsibilities to the "other."
the bustle of the laboratories where the
and below. By allowing the ducts and
idea of applying a purely decorative layer,
be recited each morning, giving thanks for
a Hevra Kadisha (Burial Society), a place of
scientists' experiments are conducted, and
pipework to pass through these structures,
Kahn creates ornament out of the very
the ability to perform everyday tasks, whilst
learning, a synagogue and a soup kitchen.
Kahn sought to foster in the development
the quiet, oak-panelled calm of the studies
Kahn avoids the need for the usual type of
fabric of the building itself, generating a
the ceremony of Havdalah, performed at
Although the tightly-knit nature of Jewish
of communities. In the project for a Fine
where the results are analysed. He sought
suspended ceiling that disguises the true
richness of expression through the innate
the end of the Sabbath, acknowledges God
communities was essential in an often
Arts Centre in Fort Wayne, Indiana, he
to create places of tranquillity and human
nature of constructed space. He expressed a
qualities of the materials and methods
as He Who 'distinguishes between the holy
hostile world, living life as part of a kehila is
attempted to expand the original brief to
warmth where inspiration might more
loathing for the clutter of services required
of construction. This is a modern form
and the secular, between light and darkness,
an ideal of Judaism. Unlike some religions,
create a complex with philharmonic hall,
readily occur. The ability to look up from
in modern construction, but directed this
of ornament that, like the earliest forms
between the Sabbath day and the seven days
which seek the eternal in solitude and
theatre, art school, art alliance and historical
one's work and gaze through the window,
strong feeling into a systematic way of
of decoration, derives its power from its
of Creation.'
isolation and aim to withdraw from or
museum, all linked with courts and gardens
across the courtyard and out to the Pacific
dealing with it. In a similar manner, the
intrinsic connection to construction.
Ocean beyond was surely conducive to
external treatment of this building can be
this. In the Salk project, the vertical service
seen as a strong response to the prevalent
towers of the Richards Building evolved
functionalist
particular
into horizontal service floors containing
Adolf Loos' claim that 'ornament is crime'.
heart understanding to distinguish between
both the spanning structure and the plant
Refusing to reject aesthetic considerations,
day and night."
some of Kahn's visionary intensity and desire to 'recombine the sciences and humanities' (Brownlee/Long p138). In that building,
74
aesthetic,
in
transcend the material world, Judaism
as places of spontaneity. In the dormitories
Hillel said: Do not separate yourself from
finds its expression through the everyday
at Bryn Mawr, the students' bedrooms are
"When he hears the crow of the rooster he
the community.
interaction of human beings in the street,
arranged around central open spaces that
should say: "Blessed are You...Who gave the
Ethics of the Fathers 2:5
school and marketplace. It is an expression
function as living rooms and meeting places,
of holiness through the uplifting of the
encouraging spontaneous interaction in
mundane. The phrase You shall be holy
everyday comings and goings.
With them he was finally able, after long
75
Order and Geometry
particular in the dimensions of the court of
You cannot make a building unless you are
the Mishkan (50x100 cubits) and the Holy
joyously engaged.
Much 'Post-Modern' architecture attempts
of Holies in the Temple. Whilst also using
Kahn16
to apply jolly, 'playful' façades to otherwise
76
Kahn14
these
"eternal"
proportional
undistinguished buildings. In doing so, it
Kahn took the geometrical aspects of his
I believe wonder is the motivator of
achieves a phoney, short-lived moment of
designs a step further, using them to give
knowledge.
'fun' that soon fades with repeated exposure.
a sense of the complex relations between
created the dwarf and the Adonis.
things. Many of his projects are studies in
Kahn15
Louis
concepts,
Order does not imply beauty. The same order
Louis
Kahn17
The Khanian idea of joy, however, relates to a deep-rooted appropriateness, a stability
repetition, rotation, scaling and symmetry,
Joy is a fundamental human emotion
that encourages optimism. The authenticity
the basic moves of geometric activity. Klaus-
not often discussed in the context of
of his endeavours enabled an outpouring
When Kahn spoke about the importance
Peter Gast, in Louis I Kahn, The Idea of Order,
architecture. Kahn, however, spoke of joy as
of spiritual uplift, and Raid Hanna has
of order and its prevalence in the world, I
shows how many of Kahn's plans can be
an essential component in the creation of
described visiting Kahn's buildings as a type
believe that he was ultimately talking about
generated from a series of manipulations
his architecture, and wonder as a motivating
of religious experience.
the existence of God, using a version of the
of the square and circle. In creating complex
force behind it. There is the joy inherent
argument from design. If one God created
patterns with an underlying order, Kahn's
in making something, in taking care and
the world, then all things ultimately share a
work echoes some aspects of Islamic art and
consideration over the intimate details of a
single source and are somehow connected.
architecture. Sharing the Jewish disdain for
project. At the same time, it is impossible to
Silence, with its desire to be, and light, the
Renaissance and Classical Greek ideas of
figurative art, Islamic culture developed a
describe Kahn's buildings as 'fun.' His work
giver of all presences.
Order related the various components of a
sophisticated range of arabesque designs
could even be defined as ascetic, displaying
Louis Kahn18
building together in proportional systems
consisting of basic geometrical forms
in many cases an almost minimalist reliance
derived from nature and the human form.
repeatedly subdivided and manipulated to
on the surface texture of large expanses
For the commandment is a lamp and the
Rudolf Wittkower, in Architectural Principles
create complex, interlocking patterns. These
of brick and concrete. But this is not a
Torah a light.
in the Age of Humanism, demonstrates
have been interpreted as an attempt to
contradiction. At a time when modern man
Proverbs 6:23
the use of proportional ratios by Alberti
give visual form to an abstracted notion of
seeks instant gratification, Kahn tapped
and Palladio including 1:2 (the double
the Divine. One particular project of Kahn,
into a deeper source of pleasure. The
When discussing the nature of light, we can
square), 1:√2 and ɸ (1:1.618 - the Golden
the Regional Assembly at Dacca, bears a
Hasidic Rabbi Nachman of Breslav urged his
distinguish between the light of the physical
Ratio). Interestingly, he makes reference
striking similarity to some of these designs.
followers to Serve God with joy, saying that
world, and light in its metaphorical sense.
to perhaps the earliest occurrence of
This scheme has an additional complexity,
it is otherwise impossible to properly serve
Kahn was a master of light in both these
these 'Divine ratios' - those used in the
with the twist of the mosque towards
Him. The Talmud relates that at the end of his
senses. His buildings are like vessels built
construction of the Mishkan (tabernacle)
Mecca suggesting the ability to break the
life, one who has lived an ascetic, pleasure-
for the purpose of capturing, filtering and
and Temple. In the detailed descriptions of
strict geometry of the site for the sake of a
denying existence will be interrogated as
manipulating every nuance of the sun's
these structures in the Bible, the double
higher order.
to why he did not partake of the permitted
illumination, whilst on the intellectual plane
Louis
Fig. 10: National Assembly Building Dacca 1966 West Detail
pleasures of the world.
Louis Kahn13
Louis
Fig. 9: National Assembly Building Dacca 1966 Plan
Joy and Wonder
Order is..
In order is creative force.
Fig. 8: National Assembly Building Dacca 1966 Diagrams showing geometrical derivation of plan
square ratio appears a number of times, in
Silence and Light / The Measurable and the Unmeasureable
77
Fig. 11: Silence and light thought diagram
windows to keep out glare. This proved
Thought and Feeling, the two activities of
the sum of its parts transcending their
it dominate him as an end in itself. He
ineffective, however, and soon after, in the
man whose highest expression gave rise to
physicality to return to the world of the
focussed in the first instance on the needs
Tribune Review Building, he introduced the
Philosophy and Religion. Thought brings a
unmeasurable.
and motivations of the people who were to
concept of the 'keyhole' window, whose
check and balance to unbridled Feeling. This
large opening above lets in generous
idea is paralleled in Kabbalistic thought,
For the basis and the root of the entire Torah
that Kahn was afraid to make use of the
amounts of light, with a narrow pane below
with the male seen as the provider of
are to raise and exalt the soul high above the
latest materials and techniques – witness the
maximising the usable wall space whilst
infinite potential; the female as a regulating
body, reaching unto the Source and Root of
use of triangulated waffle slabs in the Yale
reducing glare and offering a glimpse of
singularity grounding and focusing these
all the Worlds.
Art Gallery and the ambitious cantilevered
the outside world. In the First Unitarian
possibilities into one reality. In later years,
Tanya, Chapter 32
structure of the Richards building. Both of
Church and the Mikve Israel Synagogue
Kahn described these previously distinct
there is an increasing sophistication in the
concepts as two brothers, actually one. As
Here too there is a parallel in Jewish thought
the special structure helped him achieve. In
way that light is introduced and diffused
Alexandra Tyng put it, "In his conception
- the elevation of the physical to a state of
the first, the large span of the slabs enabled
into the heart of the sanctuary, and in the
of silence and light, Kahn was fusing the
holiness. At the Shabbat table, for example,
Kahn to realise his intention of creating a
unbuilt projects for the American Consulate
scientific and religious contemplation of
the candles, bread and wine transcend
large free space in which movable partitions
in Angola and the later phases of the Salk
the beginning of life, just as he fused light
their physicality to assist in the drawing of
could placed in different layouts; in the
Institute at La Jolla Kahn introduces the idea
and silence by instinctively penetrating
the participants closer to God. Indeed it is
second he could create an honest expression
of 'wrapping ruins' around his buildings.
backward in time to an eternity beyond
a general principle of Judaism to uplift the
of the openness of the laboratory areas in
representing the actuality of a created form.
These massive structures provide an extra
time's boundaries."
physical to the spiritual. The Rambam spoke
contrast to the solid servant spaces.
of abstract thought being the principal aim
What slice of the sun does your building
inside from the glare and heat of the outdoor
Kahn described the difference between the
of life, aiming ultimately to comprehend
All that the Holy One, Blessed be He, created
have?
world. Perhaps Kahn's ultimate treatment
measurable and the unmeasurable, speaking
God to the highest possible degree.
in His world, He created it solely for His Glory...
Wallace Stevens
of light is at the Kimbell Art Gallery, where
about the different stages a building goes
a slot at the top of the cycloid vaults admits
through from conception to completion. At
We can trace a development in Kahn's
light onto an aluminium reflector that
the beginning the building is but an idea. It
…technology, a handmaid of society, ought
Judaism shares a similar attitude to
treatment of light that embeds devices for
bounces it back up and washes it over the
does not yet exist, but contains within it the
to comply with the Divine Imperative by
technology. The Jewish ideal is to use worldly
controlling it ever deeper into the inherent
entire roof structure, giving a silver sheen to
innumerable possibilities of what may be
fostering the pure and perfect, seeing that
things as a means to an end. The Lubavitch
structure of the building. In his early work
normally lacklustre bare concrete.
– the unmeasurable. During construction,
G-d has created man as an upright creature…
Rebbe explained the verse from Ethics of
he used applied devices such as sliding
78
these projects had a definite purpose that
he abstracted the notion of light as
climate-modifying layer that protects the
Fig. 12: Kimbell Art Museum Fort Worth, Texas 1966-72 View of Gallery
inhabit his buildings. This does not mean
things happen. The workmen come, with
Technology in the Service of Man
Rav
Kook19
Ethics of the Fathers 6:11
the Fathers above to show that God did
sunshades to protect his interiors from
On the theoretical side, Kahn's ideas about
diggers, cranes, and tape-measures. Nothing
excessive light and heat. In the Richard's
artistic creation developed gradually over
could be more measurable than a pouring
Whilst much Architectural talk today centres
All technology has the potential to be put
building, the desire to express the inhabited
the course of his career. They stemmed
of concrete. Until the process is complete,
on issues of form and technology, Kahn
to good use, and it is up to Man to choose
laboratory spaces with large areas of glazing
from an initial concept about the creative
that is, and the workmen leave; the building
stressed the importance of using technology
to employ it in a productive rather than
led to the introduction of blue-tinted
impulse being triggered by the meeting of
stands quiet, an embodiment of the spirit,
in the service of Man, rather than having
destructive way.
not create anything that has no purpose.
79
Learning and Teaching
informal discussions.
(Proverbs 1:8)
The corridors, by the provision of greater
Do not forget the teachings of your mother
only the sky, there must be a view to enjoy
Kahn and Kook were both stating essentially
The limits of my language are the limits of
penetrating vision of unity that the nature of
and learn from.
the same thing - that what is learned or
my world.
language impeded his communication and
aspired to, either in the classroom or in the
Ludwig Wittgenstein25
necessitated his search for poetic metaphors.
width and alcoves overlooking gardens,
Rav Hiyya ben Adda said in the name of Rav
house of prayer, should not be divorced
I come much more refreshed challenged from
would be transformed into classrooms for
Yohanan: A man should not pray except in a
from everyday reality, but should be deeply
Kahn was more than just an architect, or was
said that "Art is the language of God - Man's
the classes. I learn more from the students
the exclusive use of the students. These
room which has windows, since it says, "Now
connected to it.
perhaps an architect in the broadest possible
only true language." God creates something
than I probably teach.
would become the places where boy meets
his windows were open in his upper chamber
sense. He was searching for a philosophy, a
from nothing, while artists create something
girl, where student discusses the work of the
towards Jerusalem." (Daniel 6:11)
Teaching is the art of singularity to
mode of expression to encompass all life's
from something, a touch of creation.
professor with fellow students. If classroom
Talmud Bavli, Berachot 34b
singularity. It is not talking to a group…They
possibilities and experiences and to take into
teach you your own singularity because only
account the full spectrum of human nature
The Tanya states that Good and Evil, while
a singularity can teach a singularity.
- physical, spiritual, classical and modern.
being two fundamentally opposing entities,
Perhaps it is better to say that he sought a
share their source in the One God, who,
truth that lies beyond these divisions, a truth
while desiring the Good, sustains the Evil
Louis
Kahn20
…Rabbi Hanina said: Much have I learned
time were allotted to these spaces instead of
from my teachers, more from my colleagues,
only the passage of time from class to class,
Rav Kook mentions a similar idea while
Kahn24
This is perhaps what Kahn meant when he
but most from my pupils.
they would become not merely corridors but
commenting on a Talmudic passage which
Talmud Bavli, Ta'anit 7a
meeting places – places offering possibilities
speaks of the necessity for windows in the
in self-learning. In this sense they would
synagogue; not just for admitting light, but
Kahn's talk of teaching between singularities
proclaiming the unity of human experience.
in order to enable Man to choose between
become classrooms belonging to the students
to view the outside world, for he saw no
calls to mind the Chevruta method used in
This search found its most eloquent
them. These are mystical concepts, but they
point in restricting man's communication
yeshivot. In this system, students pair up in
expression in his built work, his most natural
are just elaborating on the more forthright
with the Divine to the interior of a place of
order to study together and attempt to reach
form of output. When he tried to translate
declaration of the Torah, which accompanies
In traditional Jewish life, education is a lifelong process that does not begin and
Louis
Kahn21
end with the system of formal schooling,
Louis
but rather starts early in the home and
Kahn told a story describing the beginning
worship. The thoughts and feelings of prayer
an understanding of the particular text they
this outlook into words he encountered a
Jews from the day of their birth to that of
continues through old age.
of education as a man sitting under a tree
have to be carried over into daily action
are learning, before attending the Rabbi's
difficulty in finding the language to bridge
their death: Hear O Israel, The Lord Our God, the Lord is One (Deuteronomy 6:4).
"discussing his realisations" with the passers
and interaction, and the occasional glance
lecture on the subject. By questioning
the normally opposing frameworks. Indeed
Kahn dealt at length with the subject
by. Within this lay the seeds of the idea that
through a window is a way of projecting
and arguing through the issues with their
the structure of language, and of Western
of learning. He was careful to make the
the most effective teaching takes place in an
them to the outside.
partner, rather than reading alone or
thought in particular, seems more suited to
The same rays of light which so profoundly
distinction between learning and education,
informal environment, that a school should
passively sitting through a talk, the method
a different mode of expression - that which
illuminate Kahn's structures testify to this
seeing the former as an ideal the latter
be seen as an extension of the community
Though rooted in the soul, prayer cannot
ensures that each student directly engages
argues linearly, which seeks to differentiate,
idea of unity - pass them through a narrow
system could only ever approximate. In the
rather than a 'machine for learning in'.
unfold without an appreciation of the
with the area under study.
analyse and argue dialectically, to separate
enough slit and they will diffract, affirming
the black from the white, the positive
their existence as waves like those passing
from the negative. It is difficult this way to
through the mouth of a harbour. Shine
environment. Ideal prayer is imbued with
schools and educational institutions he designed, he tried as much as possible to accommodate methods of learning other
Windows are essential to the school. Louis
Kahn22
than the formalised set of classrooms
a Divine fervour that promotes the upright and just; this eludes the worshipper whose
Conclusion - The Search for Unity
There are certain transcendental truths
completely express a nature of being which
the same light onto a photo-electric cell,
devotion obscures the mundane. Hence the
outside of man, which can never be known
seeks an underlying unity. Artists and poets
however, and a current will flow, caused by
required by the system. Hence the generous
One interesting point he made concerns the
need for windows that afford visual contact
with certainty. They can be approached but
are more successful in approaching broader
the electrons that have been knocked off
corridors, courtyards, and large halls with no
placing of windows in school classrooms,
with the worshipper's wider vista.
never reached.
truths, in that their methods of expression
the surface as singular particles. Logically,
Louis Kahn
rely less on dichotomy and more on positive
something cannot be both a wave and a
creative expression. Kahn had such a
particle at the same time, but science tells us
particular function, all of which give space
saying that rather than being placed high up
and significance to chance encounters and
in the traditional manner, where they show
80
Rav
Kook23
81
that light comprises a unique combination
Beginnings:
8. Pop Goes the Bible!, BBC Radio 4, broadcast 17
of these two modalities, and is only perceived
Louis I. Kahn's Philosophy of Architecture
Dec 2011.
as one or the other depending on the method of observation.
Alexandra Tyng
9. Architecture is the Thoughtful Making of
John Wiley and Sons 1984
Spaces p.2.
Louis Kahn: Essential Texts
10. Tribute to Jonas Salk.
This type of project can never be entirely
Robert Twombly
conclusive, and indeed I would never claim
W.W. Norton & Company 2003
11. Orot Hakodesh p22.
that Kahn drew solely on his Jewish roots
Architectural Reflections
12. American Architecture + Urbanism p212.
to direct his work, but I hope that I have
Colin St John Wilson
managed to demonstrate that there exists
13. 'Order is', Perspecta 3, 1955, p59.
Butterworth Architecture 1992
a
remarkable
correspondence
between
these two realms that may prove a useful springboard for further investigation.
14. Ibid.
Notes
15. Ibid.
1. This article is based on my 2000 dissertation of the same title submitted at the Mackintosh School of Architecture in Glasgow. It was
16. Quoted in Between Silence and Light John Lobell 1979.
Bibliography
inspired by conversations with the architect
17. "Law & Rule in Architecture" 1961 quoted in
The Philosophy of Rav Kook
Gerard Heumann.
Louis Kahn: Essential Texts.
2. In an attempt to demonstrate the broad scope
18. Conservatory Talk 1967.
Zvi Yaron Eliner Library 1992
of these ideas I have deliberately refrained in
The Tanya (Likkutei Amarim)
this article from referring in detail to Kahn's
Reb Shneur Zalman of Lyady 1797
overtly Jewish projects, including the Trenton
Louis I. Kahn: In the Realm of Architecture David B. Brownlee,
Bath House, the Mikveh Israel Synagogue and the unbuilt scheme for the Hurva Synagogue.
19. HaRav Avraham Yitzchak HaCohen Kook, The Shofar and the Trumpets, Ma'amarei HaRa'aya pp146-147 20. 1973: Brooklyn, New York, Perspecta, Vol. 19, (1982).
David G. De Long
3. Quoted in Between Silence and Light John
Thames and Hudson 1997
Lobell 1979.
Louis I. Kahn: The Idea of Order
4. quoted in Wilder Green, Louis I. Kahn, Architect:
22. Quoted in Silence and Light, John Lobell 1979
Klaus-Peter Gast
Alfred
p47.
Birkhauser Verlag 1998
Building.
Between Silence and Light:
5. 1973: Brooklyn, New York lecture, Pratt
Spirit in the Architecture of Louis I Kahn
Institute, quoted in Perspecta 19 (1982).
John Lobell Random House 1979
Newton
21. Structure and Form 1960 p3.
Richards
Medical
Research
6. quoted in Between Silence and Light John Lobell 1979.
23. Ein Aya, pp168-169. 24. 1973: Brooklyn, New York, Perspecta, Vol. 19, (1982). 25. Section 5.6, Tractatus Logico-Philosophicus,
Fig. 13: Mikve Israel Synagogue, Philadelphia Plan dated 10/29/63
Fig. 14: Diagram of Kabbalistic Sefirot
1922
7. Perspecta 10/11 1967.
82
83
Urbanism - Periphery Rationale Beni Reuven Levy
"To do something - that is the pride of
As part of examining the subject and the
mortals - but to be dependent on working
learning process, and out of a desire to
together, this humility of unwittingly being
put forward inspirational and sustainable
The students' visions and their proposals
part of and in partnership, is the root of his
architectural
solutions
can also be used by decision makers for
existence on earth"
that ensue, peripheral cities in Israel were
the purpose of examining ever-changing
Martin Buber
selected as a physical, human and cultural
priorities and directing resources accordingly;
context for activities conducted by the
as a means through which residents of the
The public awakening being witnessed in
school’s students for their final projects.
periphery may discover and participate in
Israel and around the world, some of the
This scope of activity provides a challenge
developing the inherent qualities in their
signs of which are protests and demands
for
learning,
own cities; and as a challenging option for
for "social justice" and "affordable housing";
reflection, study and response, which is
young people who seek a worthwhile urban
disenchantment with the “ideal" of egoistic
capable of illuminating and influencing the
lifestyle - but not necessarily in "the heart
individualism; rediscovering the value of
nature of the "other" cities in Israel, and the
of the country" - as a productive means by
social solidarity and urban universality; the
quality of life for their inhabitants. It will
which to pioneer change.
recognition that freedom and cooperation
also be possible to discover new insights
are not opposing forces but are elements
into the interrelationship between these
The
that complement and are dependent on
towns and the three major cities, and offer
selected for publication in the Journal as
each other - all of these are the foundation
solutions for creating high quality public
a representative sample of the range of
and the catalyst for re-examining urban life
urban life in the "periphery", and affordable
works conceived and created by students in
in Israel.
quality housing as a way to cope with the
the studio.
proposals
architectural
and
and
urban
community as well as the individual.
following
three
projects
were
severe housing shortage in Israel which Accordingly, and corresponding to the
stems, for the most part, from the density of
Instructors at the Studio:
fundamental values of the School of
population in the major cities.
Arch. Beni Reuven Levy, Professor Saadia Mandel, Arch. Daniel Azzerad, Arch. Oded
Architecture in Ariel, as well as conforming to its ethical, ecological and architectural
The common agenda of the Studio's work
approach as well as its public, social
raises issues and opportunities for unique
and cultural commitment - the theme
architectural creation, depending on the
"Urbanism - Periphery" was selected as the
personal aspirations of the students. At
common denominator for architectural
the same time, it helps the formulation
research and expression of all of the final
of a personal world view for each and
projects of the Fifth Year Studio for the 2011-
every student, and allowing them to
2012 academic year.
express themselves by means of concrete
Galron, Arch. Itzik Elhadif.
architectural design, for the benefit of the 84
85
From the Border to a Meeting Place Life in the Beersheba Stream Ido Nuri
The city of Beersheba, which was already
wide, about 80 meters, and the construction
City towards the wadi, by means of a gradual
residents: students, tradesmen (in the
lower level, thus creating an additional floor
inhabited during the Biblical period, was,
on both sides of the stream is about 150
transition, and "breaking down" the bulk of
Bedouin market), guests at the field school
below the level of the city, which is used as
by design, located near to the Beersheba
meters away from each streambank, there
the city's mass.
(tourists and lodgers) combined with the
housing for young people. In the courtyard
Stream. This is a winter stream, draining
is too great a distance between the districts
young permanent population who can enjoy
there is a "well" which serves as a place to
extensive areas along its route from Mount
of the city, and this creates both separation
Within the scope of the activities of this
the variety of activities that the place offers
meet and study, and seating terraces have
Hebron and the Negev mountains. The
and detachment. This is a tendency which
project, a temporary infrastructure was
in the heart of the residential neighborhoods
been landscaped leading down into the
winter floods that have passed through it
is not unique to Beersheba. The entire city
introduced into the wadi, such as markets
(Neveh Noy, Neveh Zeev) which, in particular,
lower level. The "well" is located at the edge
over generations were utilized by a variety of
was designed as a 'garden city' consisting
and areas for exhibitions and performances,
address the needs of families.
of the stream, and when it overflows, the
methods for agriculture and water storage
of neighborhoods that are separate and
in order to preserve activities also during the
for the summer months, but they also
independent. However, this is in addition to
"dry" period. Inside the "seam" between the
The project makes use is made of the
phenomenon of flooding deep within the city.
represented a real danger to the physical
being divided into zones - a characteristic
city and the wadi, one finds a wide range of
"well" theme - the historic meeting place
The students' courtyards are connected by
wellbeing of the city. For this reason the city
that increases the sense of separation in
activities which have been established for
and foundation for the establishment of
passageways which provide a new pathway
never encroached too near to the area of the
general.
the inhabitants: a field school, a residential
the city- as being characteristic of places
for the students, as well as the transfer of
area for young people, a cultural center and
where people may "meet" and remain,
water from the wells back to the stream,
a library for the general public.
from the town square to the private living-
which is below the original street level.
stream and so to some extent, its complete
valley is filled with water, and results in the
integrity was preserved. The relationship
In my final project I have tried to focus on
between nature and the city has always
some of the issues relating to the connection
been accompanied by a certain ambivalence.
between the city and the stream. The
Another
the
of cracks - reminiscent of water and one
The issue of the desire for preservation
starting point deals with the wide wadi in
phenomenon of "temporary" : The location
of the characteristics of the desert wadi,
versus the need for development lies at the
the populated area, which is empty for most
of the "temporary" city (starting with
which is reflected in the areas of transition
root of many reservations relating to the
of the year. The goal was to create a physical
Abraham's wanderings, through the Bedouin
and movement within the project, starting
question of 'nature within a city'. Over the
connection between the two banks of the
of the Negev and the constantly changing
with the urban roadway, through to the
years, the city of Beersheba developed and
stream, yet to allow continual passage of
student
general
passageway inside the apartment. The
expanded, and new neighborhoods were
flood-waters during the winter months.
population in the Negev, which makes use
lines of the project are the antithesis
constructed on both sides of the stream.
Furthermore, I related to the flooding and
of the city's services during the daytime,
of the orthogonal grid of the Old City,
The "Old City" is located on the northern
its induction into urban consciousness as
departing homewards towards the evening);
which undergoes a transformation to the
bank of the stream - the city that was
a significant event. On a functional level,
in addition to which the natural "temporary"
topographic lines of the wadi, thus creating
built during Ottoman rule and which now
the project deals with the existing regional
location - the dry streambed that flows for
a positive "interruption" at the edge of the
serves as the main commercial center of
problem within the city, and the desire to
only a few days each year; and the transience
Old City, where it meets up with the stream.
Beersheba. Neighborhoods of privately -
create an area that is "alive" during most
of the Old City, used for commerce and
built homes were constructed on the other
hours of the day, even close to the stream.
industry during the day but which empties
The urban "block" of the Old City (60/60)
side, constituting "the suburbs".
Deriving from the desire to turn this border
out and becomes silent during the evening.
enjoys a new interpretation: as part of the
region into a meeting place, the project
This
directed
transition from city to wadi, the original
creates a "natural" continuation of the Old
me towards services for the temporary
interior courtyard has been placed at a
Because the source of the stream is very 86
room. Use is also made of the phenomenon topic
that
population,
quality
of
I
studied
and
the
"transience"
is
meeting between river and city (plan 1)
87
L(od) System - Lod as a Research Laboratory for the Organic Development of a City Ella Moskovitz
"One must recognize the fact that we are
invoke a sense of the residents taking
there will be an intensive passageway of
standing here. One lovely space, one lovely
responsibility,
simultaneously
anonymous passersby - because the room,
environment, one lovely space surrounding
becoming familiar with the methods by
being a room and requiring intimacy - should
us, small bits of space"
which to create such places.
stand with its back towards the road. If two
while
adjacent rooms have their backs turned
(Georges Perec / Space, etc. ) The thesis I developed asserts that if a person
away from the road, then the front will face
The objective of the project is for a modern
goes from his living room into another room
in the opposite direction, thus creating the
area to grow in Lod, while examining the
via the roadway, that portion of the route
possibility for a more intensive passageway
blurring of boundaries relating to taking
will be preserved and cultivated.
of people between them.
private responsibility for public spaces.
The idea is to "bring" the road into the house. The project, and the urban system that is
My assertion is that the city is, in effect, an
"Life in a crack" - Pedestrian Mall in a desert
Living on the side wall - section in the new urban block
88
"Urban well" - a meeting place
organic unit that grows and develops.
At a later stage, but still at the concept
part of it, are inspired by the L SYSTEM matrix
My aspiration was to succeed in creating a
level, I raised that same "passageway" from
which is able to predict, for example, how a
public space that a private individual would
the living room to the other room, a few
tree will look from the start of its growth
want to take responsibility for, to preserve
feet above the road itself. By doing so, the
through to blossoming into maturity.
and cultivate.
individual who is going from the living room
Therefore I would argue that the city is, in
Throughout the work process I asked myself
will not physically go via the road, but will
fact, an organic unit which is growing and
"how can I make a section of the road feel as
become part of it, and will sense that it is an
developing.
if it is part of the house"?
inseparable and integral part of himself.
One needs to introduce basic elements, A, B,
My test case was Kerem Ha'Tei'manim (the
In this manner I have created three urban
time, am searching for the same basic unit,
Yemenite Vineyard in Tel Aviv) and Neve
sections:
the foundations, sowing the first seed that
Tzedek, where one can find the phenomenon
• The "living-room system" - living-room
will know how to grow and to develop into
of benches, pictures and plants having been
next to living-room - which will create an
a town with the passing of time. A system
brought outdoors to the roadway.
intimate urban system;
of passageways creates a different world
• The "passageway" - the route between the
within the whole.
into the L SYSTEM matrix and I, at the same
The goal is not to investigate these same
"living-room" and the "room" - which will
areas, but to be able to isolate and study the
create a public / intimate passageway. The
During the next stage I realized that using
elements which enable the public roadway
route will be created by the fact that it links
terms like "living-room", "passageway" and
to become an extension of the private home.
the two residential units: the living-room
"room" do not enable me to create a city, so I
After examining case studies and analyzing
and the "passageway"/(road) being linked to
searched for and tried to define these terms
the scale of the areas, I tried to test what
the "room".
differently, but this time by using urban
urban system I could develop that would
• The "room" - between one room and another
architectural terminology that I would be 89
able to work with:
intervene, but the scale of the cross-sections
built over the ruins, completely ignored the
Living-room - this is the façade of the house;
will vary according to the urban scale of the
past and the history, and destroyed whatever
Passageway - is the residential portion;
city selected.
might, perhaps, have still remained.
And the room - is the commercial section.
Lod - my 'research laboratory' - is a place where I am able to apply everything that I
During the observation of Lod and the
Furthermore I understood that, starting with
have learned so far.
attempt to restore it, I realized I needed
one such unit, it is still not possible to build
The project is located in the Old City of Lod.
to plan the present-day city of Lod, while
a city; so I created a toolbox which operates
constantly bearing in mind what Lod will
under the principles of my thesis, and this
Lod is the antithesis to what I have described
be like 60 years from now. Throughout
includes:
so far. The Old City is full of abandoned
this quest, Lod has become my research
a series of sections representing the "living-
historic
is
laboratory, in which I'm seeking to discover
room" - the façade of the house;
surrounded by sand and desert. These are
how a city grows, as an antithesis to planning
a series of sections that represent the
places for which no-one takes responsibility.
a town from A to Z.
buildings
and
ruins,
and
passageway - the residential portion;
Thus, in accordance with my theory, I have
and a series of cross-sections representing
It looks as if the historic buildings, which
started to establish the area as a location in
the "room" - the commercial section.
were once the justification for the city's
which to create living urbanity.
existence, are now the reason for its nonThis toolbox is something that I am able
existence, as if the city has taken a step back
to take with me to any city where I wish to
from them. And the new city, which has been
View of street level and the effect of light and shadow
Project section
90
View of street level
91
Lifeline - Between the Aqueduct and the Wall A New Urban Road in Acre Einav Offer Yagel
"It is the heir’s duty to always respond to some
social phenomena have also disappeared;
lead from the Old City to the springs, and
kind of double directive, to contradictory
for instance, the meeting places where local
vice versa. This route is called "Lifeline", since
imperatives: First, one must know about,
residents would gather around public water
it tries to create new life inside the urban
and also know how to reaffirm what has
facilities such as the municipal fountains
blocks (the result of Gottlieb Schumacher’s
"predated us”, what it is we are getting,
and water outlets along the different parts
city plan), while it clears its way through an
even before we select it and before we can
of the aqueduct’s route.
orthogonal grid.
does it mean to reaffirm? Not only to accept
In the project I am attempting, as Derrida
The content I selected along the "Lifeline"
this heritage, but to restart it in a different
says, "to reaffirm, to start anew ..." to write
deals with
manner, and to sustain it. Not to choose it, but
a new and relevant story of Acre’s aqueduct.
because it seems that this subject is not
to choose to sustain it. Reaffirmation, while
This time the story focuses on Acre of the
common amongst the residents of that
at the same time continuing and stopping; at
Mandate period, when the route of the
locale. Proof of this is that in Acre and the
the very least similar to selecting, classifying,
aqueduct passed long before this part of
environs there are many resources, such as
deciding."
the city even existed. The reference to the
green spaces, sea, archeology, history and
(Jacques Derrida)
historical layer "disappears" and is nowadays
agriculture, and none of these are well-
behave towards it as a free subject ... what the environment, precisely
no longer relevant, necessitating input of
enough utilized, and do not serve as a source
The project deals with the aqueduct of Acre,
new content to serve as an relevant topic for
of pride among the locals. It seems that an
the remains of an historical layer that has
the environment and the population.
urban project of such a scale will bring them
disappeared from the city. The aqueduct was
closer to Acre, and will be a focus of attraction
used until 1948 as the source of water for
A photograph of the human hand of a
for those who live in the city, or those who
the Old City, and was thus the City’s source
prehistoric man1 inspired me to action, to
reside outside of it. It will strengthen the
of life. The water came from four northern
create new content around the “absence”.
relationship between local residents and
springs located near the settlement of Kabri.
Like the palm of the hand, which does not
their surroundings, and thus also strengthen
The aqueduct passed along 13 km of a varied
appear in the painting although its presence
their sense of identity.
urban route. It started in the springs near the
is very strong, so is it also in my story: the lack
small villages of Western Galilee, continued
of an aqueduct is the progenitor of a new
In the project I focused on the endpoint,
along agricultural fields and ended in the Old
urban route.
where there are the remains of the aqueduct
City of Acre, where the water was distributed
sitting inside a block of urbanity from the
to the various quarters of the city by means
New roads generate open and closed public
Mandate period. The aqueduct remains
of an assortment of water facilities. Given
and private spaces, located between the
generated the creation of the place. I created
the disappearance of the aqueduct from
aqueduct and the walls of the Old City, thus
two main routes.
the landscape, and the fact that it no longer
potentially also allowing for an even longer,
served as the city’s source of water, some
wider urban roadway in the future, that will
92
Central public courtyard - created around the remains of the aqueduct
Section in the Mandatory Block and the LIFELINE way
93
One of them passes over the remains, and
courtyard there is a small amphitheater,
For me, the municipal handling of this
makes its way through the Information
descending into the reading area of the
specific area served as a kind of "research
Center to the coffee shop, and above the
Library. The second portion is external, and a
laboratory", for the purpose of attempting
Aqueduct Heritage Museum and Center
wall of used books is located in the courtyard
to intervene in the living urban texture,
for Environmental Studies. This route is
facing it, for the benefit of the public.
and in order to flood it with relevant
accompanied by a variety of stories, starting
content by using an historical layer that
with the remains of the aqueduct which
The areas in the Library, the classrooms and
has "disappeared". I believe that such
became a kind of "wall" through which
the Aqueduct Heritage Museum have been
development,
people pass, and continuing in the urban
given a different design due to their special
methods and intensities, could over the
orchard located on the roof of the Center
nature, being tunneled into the ground.
years contribute a significant educational,
for Environmental Studies. There is an
Thus, the incoming light here is distinctive
social, and ethical layer to the city, which
experimental garden on the roof for the
and unique, when compared with that in the
will be a focus of attraction for residents of
benefit of neighborhood children, and a
other buildings (details of light entering). At
the city and of the surrounding area, as well
conservatory inside the building. From there
ground level, a secondary side route opens
as having the potential for long-term urban
the two routes merge and continue towards
up, and climbs up onto the sloping roof over
renewal. Infusing new content along this
the next city block.
the commercial avenue. This point looks out
historic route of the aqueduct will create
over the urban spaces and rooms created
opportunities to revive the urban fabric of
The second route descends into the depths
due to the absence of the aqueduct. The
the city, by exposing the layer from the past
of the earth, like the water. An array of
roof is paved with natural wood parquet,
that has disappeared over the years, and
shafts and caves discovered next to the
into which mounds of earth covered with
whose remains can still be found standing
‘Ghetto Fighters’, which were part of the
grass and trees have been incorporated,
silently all over the city.
route of the Hellenistic aqueduct, were the
and are used as a place in which to relax in
inspiration for creating this route2. The path
inner-city nature. On the roof there is a small
Notes
passes through the coffee shop and a lower
cafĂŠ, and from there you can pass into the
1. Part of the pre-historic findings discovered in
commercial avenue, goes around the Library,
residences and to the rest of the block. The
the Lascaux Caves in France
which offers opportunities for entering all
residences serve as a connection between
2. The Hellenistic aqueduct is the first aqueduct
of the levels and the communal study areas
the celebration of the aqueduct and the
that served the city, and it was established after
that are open to the public throughout the
residential neighborhood that lies behind
the focus of settlement moved from Tel Akko to
day, and continues downwards towards the
it. This then creates a public courtyard
the area where the Old City of Acre is presently
network of public courtyards. The Library and
facing the residential neighborhood, and
located, near to the beach. The Hellenistic
the Center for Environmental Studies enclose
also a route that allows a passageway to the
aqueduct is an underground aqueduct discovered
these courtyards and provide each of them
sloping roof.
and identified for the first time, quite by chance,
with a different atmosphere. In the Library 94
including
a
variety
of
Remains of the aqueduct in the mandatory block and the yards formation resulting from it
ground level plan
levels plans +3, -3, -5
next to Ness Amim in 1975.
95