Presentation

The Journal of Aesthetics and Art Criticism, 2011

Architecture Philosophy. Journal of the International Society for the Philosophy of Architecture. , 2018

2015

cosmic order from the flux of occurrences” which rendered environments comprehensible as a “local geographical structure” in which “directions” were imbued with “qualities” (e.g. the significance ascribed to east and west, and downstream and upstream in ancient Egypt) (1979b: 28). Thirdly, the anthropomorphic description of “natural places” in terms of “basic human traits” enabled the association of particular landscapes with a specific “personality” (e.g. the Ancient Greek understanding of places in terms of ‘gods’) (1979b: 28). The fourth mythical way to understand nature was focused on more

Zarch Journal of Interdisciplinary Studies in Architecture and Urbanism, 2014

The German philosopher Martin Heidegger’s seminal essay “Building, Dwelling, Thinking”, published in 1954, is one of the texts which has had most influence on architectural thinking in the second half of 20th and early 21st century. What much of modern and postmodern architectural thinking extracts from Heidegger’s text and revolves around is the understanding of building and dwelling as more or less abstract forms of being without taking into account the people inhabiting space. In these traditions little has been said about what the Danish architect Jørn Utzon adds to the term “being” and announces as the most important aspect of architecture: Well-being understood as human well-being. The present paper means to re-interpret Heidegger’s text critically in order to rethink dwelling and building within an architectural context, presenting Jørn Utzon’s work and thinking as a lifelong search for the architecture of well-being.

2008

In the 1954essay on poetry, "[...] dichterisch wohnt der Mensch [.." [... poetically man resides ..."], Heidegger gives fullest voice to the exraordinary notion of "building" [bauen] that accompanies his development of, or "return to', ontology, the fundamental questioning of Being whose forgetting, he famously asserted, comprised the very history ofphilosophy itself. Like Sein, one reads thepresence of bauen (and i synonyms) nearly everywhere and in every possible grammatical permutation in Heidegger-as concrete noun, as active verb, but also as abstract verbal noun, in the infinitive, gerundive and past-participle forms; as adverb, and, of course, as the etymological source of still other lusters of words (most prominently, of sein itself) yet "building" remains,

Published as small monograph, with a foreword by Ross Jenner, Auckland: enigma:he aupiki – Interstices|matariki editions, 2013; reprinted in Environmental and Architectural Phenomenology Newsletter, 2013

Towards a New Human Being, 2019

South African Journal of Art History, 2015

Noted contemporary architectural phenomenologists like Steven Holl, Juhani Pallasmaa and Alberto Pérez-Gómez insist on the fundamental role “architectural experiences” play in safeguarding meaningful “situatedness”; our ability to dwell in the places we create. The architectural value of lived experience seems unquestionable, yet the German philosopher, Martin Heidegger – whose writings have been instrumental to architectural phenomenologists – had doubts about this line of inquiry. In one of his “private manuscripts”, later published as Contributions to Philosophy (of the Event), he contemplated whether the notion of “lived experience” could be used to mask the ominous self-willing character of the modern technological mindset. Heidegger’s cautionary words may represent a serious indictment against the route followed by architectural phenomenology. This paper questions the primacy of “lived experience” in architectural phenomenology by interpreting the overlooked implications of Heidegger’s initial reservations. In contrast to the prevailing focus on lived (primarily spatial) experience, it argues that there is a more fundamental way to think about situatedness and experience ensconced in Heidegger’s concept of care (Sorge).

LIVable ENvironments & ARCHitecture, 2019

Today, in an era of unprecedented advances in technology and science, both the population growth and the other problems concerning the habitats had a profound effect on the architectural building problems, making this issue one of the priority matters for architecture. In the context of various attempts to come up with solutions, an architectural perspective that is focused more on technology, proficiency and scientific data, while unfortunately putting emotions, intuition and experiences to the backburner, has arisen. In conclusion, one cannot deny the fact that masses of identical buildings, which exist in disconnect from their roots and which can readily belong to anywhere, effectively render the built environment spaces which are “homelessness and worldless”. In this context, the definition of being “homelessness and worldless” in the context of philosophy and architecture, analyzing it with reference to architectural buildings, and providing examples of its actual appearance in new bodies is considered a worthwhile endeavor in tune with the “Replacing Architecture” theme. Parallel to this background, instead of building “homelessness and worldless” spaces, the philosophy proposing “emotions”, “intuitions”, “experiences” developed by German philosopher Martin Heidegger, who formed his own approach on the concepts of “construction”, “housing”, and “space”. Through his challenge to the conventional attitudes towards these concepts, Heidegger recommended architects “a true model of architecture” based on the mentioned concepts, against the concepts mired in the predicaments of technology and the modern world. To emphasize this issue, the Sancaklar Mosque will be exemplified with Heideggerian philosophy, by Heideggerian concepts; “emotions”, “intuitions”, “experiences”. n this way, the paper will entail a reinterpretation of being “homelessness and worldless” from a Heideggerian perspective so as to pave the way for critical thinking for the architectural building problems of our day, and will utilize a critical outlook based on Sancaklar Mosque example. The “Replacing Architecture” theme will be discussed through a proposition based on the “space in search of / bereft of a space”, and the “concepts in search of a meaning and form”. The analyses will be concluded with a kind of “replacing” of the spaces, shapes and forms through the use of concepts, culminating in a “re-definition” and “incarnation in new bodies”.