Essay: The Idea of Design

Oriana Fernandez PA100513 The Idea of Design 13 February 2014

Architecture is not just a way of life; it is a container of life. History in turn depicts architecture very
vividly. However, one often questions the verisimilitude of the pages of the past since most of the
time, the narratives and descriptions are captured through one singular perspective. Architecture
encompasses both, observed and unobserved daily rituals: it seeks to materialize, or at least attempts
to materialize, a person’s choice to either do anything and/ or nothing in response to immediate and
unpredictable situations. The field of design calls for one (the practitioner, or the designer) to know
something about everything. One designs in order to seek purpose. It is evident that architects in
particular strive to derive and construct a sense of order and near perfection. Louis Kahn often spoke
of “order” that goes beyond architecture and the building, but instead focuses on everything in nature,
including human nature. Architecture is a complex human activity which encompasses conflicting
components: physical, economic, cultural, technical and aesthetic. At times, many aspirations become
irrational (partly due to suppression of thoughts, fears and dreams) all in the name of predetermined
formulations with little to no bearing on the human existence.

To further emphasize human nature, Hannah Arendt’s “Vita Activa” reconsiders the three
fundamental human activities of labour (force), work (permanence) and speech/ action (existence) and
their relationships. She affirms that these activities when arranged in “order” could be viewed in
relationship to the distinction between the public and the private realms, where the public provided
the space of appearances among humans which speech and action required, and the private defended
labour, the interaction of humans with nature and their bodies, from public view. When this distinction
is breached, as currently seen, mass society (coupled with hysteria) results in unattainability of either
true individuality or true common action.

Architecture bears some responsibility to both the inhabitants (the users; society) and the context
(immediate surroundings). Designers need to be aware of people and their perceptions and
experiences. One should and must take into consideration (with much use of practicality, intellect and
sensitive deduction) the situation, history and projection of a case and respond rationally, which
manifests physically through buildings (which are supposed works of art for some section of society).
Transformation of abstractions into reality is achieved through reification, where the building serves as
the concrete form of a notion. Buildings will not become archaic. Architecture does result in buildings,
but not all buildings are necessarily architecture. People need to inhabit built objects and make use of
them for productive use. Architectural or built syntax takes into consideration order, connection and
organization in order to provide sense to an architectural piece or composition.

It is every person’s longing essentially to be enrolled and accepted in society. Man longs for, craves for
universal acceptance of his ideas and beliefs. It is a constant, daily struggle. This is clear in the ancient
architectural elements which were accepted as collective symbols of communities as seen in the form
of roofs of Vedic huts and Torana gates. Besides holding significance through symbolic gestures, these
elements provided identity to communities. Everything makes sense in a stable society, allowing
identity to manifest into cultural phenomena.

The discipline of architectural theory reinforces identity prevalent in history, technologies and design.
Many architectural theories are the musings or findings of individual architects. These theories are
informed decisions and assessments about one’s own, and other architects’, work. Marc-Antoine
Laugier claims to draw on methods of the Natural Sciences. Architecture may have not necessarily have
stemmed from Laugier’s illustration of a “primitive hut” complete with tree form posts, beams and
pedimented roof. There were distinctly examples that precede Laugier’s hut such as caves and
dolmens. Leon Battista Alberti also sought imitation from nature, not objectively, but by paying close
attention to detail and beauty, which constitutes a part of architecture. Viollet-le-Duc on the other
hand stressed more on stability through materials used where his projects included redefined
elements of Gothic architecture. Louis Sullivan moves into form following function, although in reality
both have to go hand in hand in other to make a coherent architectural opus. Architectural theory
eventually delves into trial-and-error methods of practice incorporated to test out the validity of
theories by subjecting them to culture and the public opinion.

One would think almost immediately of walls, columns and floors that would together give birth to an
edifice or structure. They constitute the main architectural elements required to give form to a
building. Walls serve as limiting factors; they also help to define territory with constant play between
the inside and outside realms. Columns serve as supports structurally as well as graphically. They can
either bind or divide a space or façade. Floors serve as a stage or platform for activities to take place.
The evolution of built form and elements, from heavy to light form and mass, with the passage of time
is a sign of changing attitudes as well as technological advancements. The play of these elements gives
rise to different settings, again contributing to overall development of human nature.

In India, ancient coding systems are still observed and practised more so because of the presence of
strong belief patterns prevalent among the people. The codes respect and value deep-rooted traditions
and customs that have been engrained into the way of life. Such a pattern is however not reflected in
the West. Codification has advanced to a point where the human construct is generally given little
importance or ignored altogether. The values that were once revered are now lost and not followed.
Vaastu Shastra is the basis of architectural theory in India which contains systems and codes passed
down through generations by word of mouth. It is the ability of man to codify, construct and reflect
simultaneously. It is seen that the rational viewpoint is more dominant than the mythical outlook and
distinguished by object and causality. Both ideally should go hand in hand. Of late, there is ambiguity
between what is reality and what is illusion, what is true and what is false. It is hard to tell the two
apart within the universal order of things. Most question if these teachings are relevant in today’s
context. It is a case of modern knowledge versus ancient wisdom. In the end, the purpose for creating a
sense of order is what should be pursued.

How are we as architects to think coherently?

"Like (J. G.) Ballard, let us not despair; though the future may be uncertain, uncertainty is not without
its attractions".
"The current economic situation offers great potential for developing a new agenda in architecture.
The fact that the discipline of architecture has become synonymous with the architectural profession is
something that will no doubt become contested as unemployment rises through the building industry -
those of us who can remember previous recession can also remember them as highly creative periods"
(Architecture of the Near Future, AD Magazine, 2009, pg. 9)

Mass consumerism and capitalism are driving us quickly into an unsustainable future. People with the
power to contribute positively to the world are blinded by a comfortable lifestyle and have
little connection with real world issues. Overpopulation is happening around the world and a large
percentage is unable to receive basic human needs: food, clothing and shelter. Natural resources are
almost depleted and the prices for these grow exponentially with each passing day, causing a spike in
unemployment, poverty and social cataclysms of unknown and immeasurable proportions.

The limitations of our capacity to imagine what a post-capitalist work might entail could be in any way
adjacent to a significant spatial transformation. The function of the post-capitalist architect would be
one of dismantling buildings and developments and re-thinking for a sustainable future. It is a
tremendous amount of work, but it has to be done.