Architecture in the Age of Digital Representation
2008
https://doi.org/10.25643/BAUHAUS-UNIVERSITAET.1326Abstract
Wissenschaftliches Kolloquium vom 19. bis 22. April 2007 in Weimar an der Bauhaus-Universität zum Thema: 'Die Realität des Imaginären. Architektur und das digitale Bild'
Key takeaways
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- Digital representation transforms architecture into mutable, ephemeral, and sensational experiences.
- Walter Benjamin's work highlights the loss of authenticity in art due to mechanical reproduction.
- Baudrillard critiques the shift to simulacra, where images replace authentic experiences and knowledge.
- Architecture risks losing its public function, becoming a commodity in a hyper-capitalist society.
- The text explores the implications of digital imaging on architectural perception and production.
References (20)
- York: Harvester, 1982) pp. 213. "White mythology -metaphysics has erased within itself the fabulous scene that has produced it, the scene that nevertheless remains active and stirring, in- scribed in white ink, an invisible design covered over in the palimpsest." 4 Benjamin, see note 2, p. 224.
- 9 Cf. Buck-Morss, Susan, The Dialectics of Seeing, Cambridge, Mass.: mit Press, 1989, p. 81. "But for Benjamin, whose point of departure was a philosophy of historical experience rather than an eco- nomic analysis of capital, the key to the new urban phantasmagoria was not so much the com- modity-in-the market as the commodity-on-display, where exchange value no less than use value lost practical meaning [and became] purely representational…".
- Allen quotes his teacher Robin Evans in Allen, Stan, Practice: Architecture, Technique and Representation, Amsterdam: gpa, 2000, p. 1.
- Benjamin, see note 2, p. 232.
- Plato, Sophist; 248a.
- Cf. Cornford, F. M., Plato's Theory of Knowledge, New York: Humanities Press, 1951, p. 216, fn. 1.
- Cf. Guthrie, W. K. C., A History of Greek Philosophy, vol. V: The Later Plato and the Academy, Cambridge: Cambridge up, 1986, pp. 303 -4. "The Greek words for 'becoming' and 'to become' (genesis) had two senses: (a) coming into existence at a particular time, either suddenly or at the end of a process of development or manufacture; (b) in process of change, in which though some- thing new is always appearing, something old passing away, the process may be thought of as going on perpetually.…The later sense had a peculiar importance for Plato, who talk of 'what is' and 'what becomes' marked a difference of ontological rather than temporal status." 15
- Plato, Republic §534d.
- Cf. Baudrillard, Jean, Selected Writings, edited and introducted by Poster, Mark, Stanford, Calif.: Stanford up, 1988.
- Baudrillard, Jean, The System of Objects, trans. Benedict, James, London: Verso, 1996. 18
- Ibid., p. 151, note 4.
- Baudrillard, The Consumer Society, in Selected Writings, see note 16, p. 44.
- Baudrillard, The Political Economy of the Sign, in ibid., p. 68. (my emphasis).
- Baudrillard, Symbolic Exchange and Death, see note 16, op cit, p. 135. 24 Ibid., p. 138. 25 Ibid., p. 145.
- Ibid., p. 147-8, note 3.
- Baudrillard, On Seduction, see note 16, p. 164. See also Derrida, Jacques, Dissemination, transla- ted by Barbara Johnson, Chicago: University of Chicago Press, 1981, p. 206 -7. "There is mimicry… We are faced then with mimicry imitating nothing… There is no simple refe- rence. It is in this that the mime's operation does allude, but alludes to nothing, alludes without breaking the mirror, without reaching beyond the looking-glass… This speculum reflects no reali- ty, indeed, is death… In this speculum with no reality, in this mirror of a mirror, a difference or dyad does exist, since there are mimes and phantoms. But it is a difference without reference, or rather a reference without a referent, without any first or last unit… wandering about without a past, without any death, birth, or presence….the structure of the phantasma as it is defined by Plato: the simulacrum as the copy of the copy. With the exception that there is no longer any model, and hence, no copy… one is back in the perception of the thing itself, the production of its presence, its truth, as idea, form, or matter."
- The metaphor of the mirror is often employed when speaking of the transparent nature of the representation of truth as corresponding to Nature. See for example, the most excellent examina- tion of this ubiquitous desire in the history of philosophy, Rorty, Richard, Philosophy and the Mirror of Nature, Princeton, N. J.: Princeton up, 1979, p. 12. "The picture which holds traditional philosophy captive is that of the mind as a great mirror, containing various representations-some accurate, some not-and capable of being studied by pure, non-empirical methods. Without the notion of the mind as mirror, the notion of knowledge a accuracy of representation would not have suggested itself."
- Baudrillard, Simulacra and Simulations, in Selected Writings, see note 16, p. 168 -170.
- Baudrillard, Fatal Strategies, in see note 16, p. 187.
- Indeed, Baudrillard states in On Seduction, "the world is naked, the king is naked, things are clear. All of production, and truth itself, aim to uncover things…'perhaps we only wish to uncover truth because it is so difficult to image it naked'." from Baudrillard, On Seduction, in see note 16, p. 164-5. One is reminded, of course, of Nietzsche's admonition of the indecency of uncovering "truth", and exposing her nudity.