Architectural Hermeneutics: Grounded Hermeneutics

Bill Thompson

    Research output: Contribution to journalArticle

    Abstract

    This paper suggests that we rely, as a species, upon both idiosyncratic and obtuse interpretations of reality and that we need to live in radical democracies if we wish to provoke the licensing of declarations and procedures in a way that will sustain us all. It suggests that design is a dynamic and innate human process in which rationality has global and local rigour but not both at the same time, sometimes it is rigorous locally but not globally and sometimes globally but not locally. We set the boundaries but make category errors about mind and culture that are similar in kind. The in between positions of transactional and normative reasoning must not be rigorously rational and this is shown to be obvious when the ambiguity and equivocation in language is understood and accommodated as an essential practice of everyday life and also and essentially as part of the larger symbiotic dynamic homeostasis of the species. Once we understand culture as an attitude and individual action as an identity that can be socialised we can work on the world as a series of socially relevant local paradigms that become global under the rubric of human values and sustainability.
    LanguageEnglish
    Pages367-379
    JournalDesign Principles and Practices: An International Journal
    Volume3
    Issue number2
    Publication statusPublished - 2009

    Fingerprint

    Hermeneutics
    Rationality
    Human Values
    Equivocation
    Homeostasis
    Everyday Life
    Wishes
    Paradigm
    Radical Democracy
    Licensing
    Language
    Category Error
    Declaration
    Sustainability

    Keywords

    • Individual
    • Society
    • Culture
    • Hermeneutics
    • Design

    Cite this

    Thompson, B. (2009). Architectural Hermeneutics: Grounded Hermeneutics. 3(2), 367-379.
    Thompson, Bill. / Architectural Hermeneutics: Grounded Hermeneutics. 2009 ; Vol. 3, No. 2. pp. 367-379.
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    abstract = "This paper suggests that we rely, as a species, upon both idiosyncratic and obtuse interpretations of reality and that we need to live in radical democracies if we wish to provoke the licensing of declarations and procedures in a way that will sustain us all. It suggests that design is a dynamic and innate human process in which rationality has global and local rigour but not both at the same time, sometimes it is rigorous locally but not globally and sometimes globally but not locally. We set the boundaries but make category errors about mind and culture that are similar in kind. The in between positions of transactional and normative reasoning must not be rigorously rational and this is shown to be obvious when the ambiguity and equivocation in language is understood and accommodated as an essential practice of everyday life and also and essentially as part of the larger symbiotic dynamic homeostasis of the species. Once we understand culture as an attitude and individual action as an identity that can be socialised we can work on the world as a series of socially relevant local paradigms that become global under the rubric of human values and sustainability.",
    keywords = "Individual, Society, Culture, Hermeneutics, Design",
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    note = "Reference text: Althusser, L. (2000). Machiavelli and Us. London + New York: Verso. Arendt, H. (1969). The Human Condition. Chicago: University of Chicago Press. Bickerton, D. (1996). Language and Human Behaviour. University College Press. Blakemore, C. (1998). How the Environment Helps Build the Brain. In B. Cartledge, Mind Brain and Environment (pp. 28-55). Oxford University Press. Brecht, B. (1960). The Life of Galileo. London: Eyre Methuen. Churchland, P. M. (1995). The Engine of Reason the Seat of the Soul. MIT. Cook, P. (1967). Architecture Action and Plan. London: Studio Vista. Dawkins, R. (1998). Unweaving the Rainbow. Allen Lane. De Saussure, F. (1983). Course in General Linguistics. Duckworth. Dennett, D. C. (2003). Freedom Evolves. London: Penguin. Fodor, J. (2000). The Mind Doesn’t Work That Way. Massachusetts: MIT Press. Forster, E. (2000). Kant’s Final Synthesis. Cambridge Massachusetts London England: Harvard University Press. Frampton, K. (2002). Labour Work and Architecture. Phaidon Press. Freud, L. (1966). The Psychopathology of Everyday Life. London: Benn. Fuller, S. (2000). Thomas Kuhn. University of Chicago Press. Gadamer, H. G. (1977). Philosophical Hermeneutics. Berkeley: University of California Press. Giddens, A. (1991). Modernity and Self Identity. Cambridge: Polity Press. Hillier, W. (1970). Psychology and the subject matter of Architectural Research, . In D. V. Canter, & C. Brown, Architectural Psychology (pp. 25-29). London: RIBA Publications. Kellman, P. J. (1996). The Origins of Object Perception. In Perceptual and Cognitive Development (pp. 3-48). Academic Press. Lacan, J. (1977). Ecrits A Selection. London: Tavistock. Laing, R. D. (1975). The Divided Self. Harmondsworth: Penguin Books. Lakoff, G. (2002). Moral Politics. Chicago and London: Uni of Chicago Press. Lefort, C. (2006). Complications. New York: Columbia University Press. Margulis, L. (1997). Slanted Truths. New York: Copernicus Springer Verlag. Maturana, H. R., & Varela, F. J. (1998). The Tree of Knowledge. Boston + London: Shambhula. Naa Norle Lokko, L. (2000). White Papers Black Marks. London: Athlone Press. Peirce, C. S. (1960). Elements of Logic – Collected Papers Vol II. Massachusetts: Belnap Press. Presutti, F. (2008). Giorgio Agamben, Gilles Deleuze and the Idea of Language in the Synthesis of Being. Journal of the British Society for Phenomenology , 39 (2). Rampon, C. (2001). Un Stimulant pas si Ordinaire. La Recherche (344). Rorty, R. (1980). Philosophy and the Mirror of Nature. Oxford: Blackwell. Schrag, C. O. (1992). The Resources of Rationality. Bloomington: Indiana Uni Press. Scruton, R. (1995). A Short History of Modern Philosophy. Routledge. Seamon, D. (1979). A Geography of the Life World. London: Croom Helm. Shaw, G. B. (1911). The Sanity of Art. London: Constable & Co. Simmel, G. (2004). The Philosophy of Money. London and New York: Routledge. Sklair, L. (2002). Globalization: Capitalism and its Alternatives. Oxford: Oxford University Press. Stirner, M. (1963). The Ego and His Own. New York: Libertarian Book Club. Thompson, B. (2007). Hermeneutics for Architects? The Journal of Architecture , 12 (2), 183-191. Tolman, E., Ritchie, B., & Kalish, D. (1946). Studies in Spatial Learning. Journal of Experimental Psychology , 13-24. Ward, C., & Goodway, D. (2003). Talking Anarchy. Nottingham: Five leaves Publications. Winnecott, D. W. (1988). Human Nature. Free Association Books. Winnecott, D. W. (1993). Transitional Objects and Potential Spaces. NY;Chichester: Columbia University Press.",
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    Thompson, B 2009, 'Architectural Hermeneutics: Grounded Hermeneutics', vol. 3, no. 2, pp. 367-379.

    Architectural Hermeneutics: Grounded Hermeneutics. / Thompson, Bill.

    Vol. 3, No. 2, 2009, p. 367-379.

    Research output: Contribution to journalArticle

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    T1 - Architectural Hermeneutics: Grounded Hermeneutics

    AU - Thompson, Bill

    N1 - Reference text: Althusser, L. (2000). Machiavelli and Us. London + New York: Verso. Arendt, H. (1969). The Human Condition. Chicago: University of Chicago Press. Bickerton, D. (1996). Language and Human Behaviour. University College Press. Blakemore, C. (1998). How the Environment Helps Build the Brain. In B. Cartledge, Mind Brain and Environment (pp. 28-55). Oxford University Press. Brecht, B. (1960). The Life of Galileo. London: Eyre Methuen. Churchland, P. M. (1995). The Engine of Reason the Seat of the Soul. MIT. Cook, P. (1967). Architecture Action and Plan. London: Studio Vista. Dawkins, R. (1998). Unweaving the Rainbow. Allen Lane. De Saussure, F. (1983). Course in General Linguistics. Duckworth. Dennett, D. C. (2003). Freedom Evolves. London: Penguin. Fodor, J. (2000). The Mind Doesn’t Work That Way. Massachusetts: MIT Press. Forster, E. (2000). Kant’s Final Synthesis. Cambridge Massachusetts London England: Harvard University Press. Frampton, K. (2002). Labour Work and Architecture. Phaidon Press. Freud, L. (1966). The Psychopathology of Everyday Life. London: Benn. Fuller, S. (2000). Thomas Kuhn. University of Chicago Press. Gadamer, H. G. (1977). Philosophical Hermeneutics. Berkeley: University of California Press. Giddens, A. (1991). Modernity and Self Identity. Cambridge: Polity Press. Hillier, W. (1970). Psychology and the subject matter of Architectural Research, . In D. V. Canter, & C. Brown, Architectural Psychology (pp. 25-29). London: RIBA Publications. Kellman, P. J. (1996). The Origins of Object Perception. In Perceptual and Cognitive Development (pp. 3-48). Academic Press. Lacan, J. (1977). Ecrits A Selection. London: Tavistock. Laing, R. D. (1975). The Divided Self. Harmondsworth: Penguin Books. Lakoff, G. (2002). Moral Politics. Chicago and London: Uni of Chicago Press. Lefort, C. (2006). Complications. New York: Columbia University Press. Margulis, L. (1997). Slanted Truths. New York: Copernicus Springer Verlag. Maturana, H. R., & Varela, F. J. (1998). The Tree of Knowledge. Boston + London: Shambhula. Naa Norle Lokko, L. (2000). White Papers Black Marks. London: Athlone Press. Peirce, C. S. (1960). Elements of Logic – Collected Papers Vol II. Massachusetts: Belnap Press. Presutti, F. (2008). Giorgio Agamben, Gilles Deleuze and the Idea of Language in the Synthesis of Being. Journal of the British Society for Phenomenology , 39 (2). Rampon, C. (2001). Un Stimulant pas si Ordinaire. La Recherche (344). Rorty, R. (1980). Philosophy and the Mirror of Nature. Oxford: Blackwell. Schrag, C. O. (1992). The Resources of Rationality. Bloomington: Indiana Uni Press. Scruton, R. (1995). A Short History of Modern Philosophy. Routledge. Seamon, D. (1979). A Geography of the Life World. London: Croom Helm. Shaw, G. B. (1911). The Sanity of Art. London: Constable & Co. Simmel, G. (2004). The Philosophy of Money. London and New York: Routledge. Sklair, L. (2002). Globalization: Capitalism and its Alternatives. Oxford: Oxford University Press. Stirner, M. (1963). The Ego and His Own. New York: Libertarian Book Club. Thompson, B. (2007). Hermeneutics for Architects? The Journal of Architecture , 12 (2), 183-191. Tolman, E., Ritchie, B., & Kalish, D. (1946). Studies in Spatial Learning. Journal of Experimental Psychology , 13-24. Ward, C., & Goodway, D. (2003). Talking Anarchy. Nottingham: Five leaves Publications. Winnecott, D. W. (1988). Human Nature. Free Association Books. Winnecott, D. W. (1993). Transitional Objects and Potential Spaces. NY;Chichester: Columbia University Press.

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    N2 - This paper suggests that we rely, as a species, upon both idiosyncratic and obtuse interpretations of reality and that we need to live in radical democracies if we wish to provoke the licensing of declarations and procedures in a way that will sustain us all. It suggests that design is a dynamic and innate human process in which rationality has global and local rigour but not both at the same time, sometimes it is rigorous locally but not globally and sometimes globally but not locally. We set the boundaries but make category errors about mind and culture that are similar in kind. The in between positions of transactional and normative reasoning must not be rigorously rational and this is shown to be obvious when the ambiguity and equivocation in language is understood and accommodated as an essential practice of everyday life and also and essentially as part of the larger symbiotic dynamic homeostasis of the species. Once we understand culture as an attitude and individual action as an identity that can be socialised we can work on the world as a series of socially relevant local paradigms that become global under the rubric of human values and sustainability.

    AB - This paper suggests that we rely, as a species, upon both idiosyncratic and obtuse interpretations of reality and that we need to live in radical democracies if we wish to provoke the licensing of declarations and procedures in a way that will sustain us all. It suggests that design is a dynamic and innate human process in which rationality has global and local rigour but not both at the same time, sometimes it is rigorous locally but not globally and sometimes globally but not locally. We set the boundaries but make category errors about mind and culture that are similar in kind. The in between positions of transactional and normative reasoning must not be rigorously rational and this is shown to be obvious when the ambiguity and equivocation in language is understood and accommodated as an essential practice of everyday life and also and essentially as part of the larger symbiotic dynamic homeostasis of the species. Once we understand culture as an attitude and individual action as an identity that can be socialised we can work on the world as a series of socially relevant local paradigms that become global under the rubric of human values and sustainability.

    KW - Individual

    KW - Society

    KW - Culture

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    KW - Design

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    ER -