By Antti Ahlava
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Extra info for Architecture in Consumer Society
14, 85; also, City, Class and Power [1980, orig. 1978] 126). , 151). Social relationships cannot be treated as forms, functions, or structures, Lefebvre argues, because the underpinning of social relations is spatial. This spatiality offers an exposition of the production of the space, stressing the use of it, he states. For Lefebvre, this argument is used to defend the role of new architecture in creating “counter-spaces”. Edmund Soja (Postmodern Geographies [1990, orig. 1989] has located such spatial struggles as “vividness”, “simultaneity” and “interconnection”.
This development has led to a general increase in receptivity to myth (social control), to the increasing exclusion of real participation in ritual: earlier and saw that the contemporary myth is discontinuous, no longer experienced in long fixed narratives. For Paul Virilio, myth is a fragmentary tendency. Paul Virilio: Pure War (1983) 11-12. 93 In his essay Myth in Primitive Psychology Bronislaw Malinowski pointed out that most Western interpreters of myth go wrong precisely because they do not observe how myths are actually used in the social situations where they are important (1954: 96-111, cited by Irving Hexham and Karla Poewe: New Religions in Global Cultures [1990: 82]).
I have chosen not to examine anonymous designers or builders who work obeying rather specific commercial and industrial restrictions. The reason is that the present study is about the more difficult contemporary mythology, and ultimately about the possibilities of positively influencing society through architecture, to allow architects enough real reciprocal influence on the built environment through their work. In this sense, I study the nature of these architects’ “popular individualism”. In addition, I wish to generally defend architects’ possibility to influence and take responsibility for the environment.
Architecture in Consumer Society by Antti Ahlava