An Architectural Dialogue with the Eleatic Stranger

<p>Reports throughout New Zealand have highlighted a chronic and growing problem in our urban centres – the effects of alcohol abuse and binge drinking leave our youth vulnerable and unprotected. The results can sometimes be catastrophic. Makeshift paramedic tents have recently been erected in Wellington to provide aid and retreat, but these are temporary structures and only available two nights per week. The vulnerability of New Zealand’s youth occurs not only on nights with too much alcohol, but also in response to the daily stresses brought on by contemporary urban life. New Zealand youth suicide rates are the highest out of 30 OECD nations and more than twice the OECD average (Chapman). Likewise the secularization of contemporary urban society has resulted in the loss of spiritual retreats previously found within churches and religious centres. This thesis examines the need for a permanent urban retreat for all those who are temporarily vulnerable. The thesis investigates how architectural form can provide a new approach to urban retreat by critically engaging analogous theories found in the writings of Plato and Louis Kahn. Both Plato’s theory of Forms (discussed in Plato’s “Dialogues”) and Louis Kahn’s 1961 essay “Form and Design” are centred on the idea of achieving an enlightened state of mind, freeing the mind from the physical realm. Plato’s theory of Forms posits that the universe is separated into two realms: an intelligible realm and a sensible realm. All objects that exist in the sensible realm – perceivable to us by our senses – are merely imperfect shadows of their essences or Forms. By understanding this, we can free our minds from the distractions of life which so often lead to stress and despair. Plato’s theory of Forms has many parallels with the architectural theory of Louis Kahn, as evidenced in Kahn’s “Form and Design”. Kahn describes the ‘measurable’ and ‘immeasurable’ realms, which are analogous to Plato’s sensible and intelligible realms. This thesis critically engages these analogous theories of Plato and Kahn – achieving an enlightened state of mind, freeing the mind from the physical realm – to establish how architectural form can provide urban retreat for those who are temporarily vulnerable. The site for the design research investigation is the nameless alleyway in the Courtenay Place precinct which separates Wellington’s historic St James Theatre from The Mermaid bar and brothel – a site which symbolizes the conflicting stimuli to which our urban residents are now continually exposed.</p>

An Architectural Dialogue with the Eleatic Stranger

<p>Reports throughout New Zealand have highlighted a chronic and growing problem in our urban centres – the effects of alcohol abuse and binge drinking leave our youth vulnerable and unprotected. The results can sometimes be catastrophic. Makeshift paramedic tents have recently been erected in Wellington to provide aid and retreat, but these are temporary structures and only available two nights per week. The vulnerability of New Zealand’s youth occurs not only on nights with too much alcohol, but also in response to the daily stresses brought on by contemporary urban life. New Zealand youth suicide rates are the highest out of 30 OECD nations and more than twice the OECD average (Chapman). Likewise the secularization of contemporary urban society has resulted in the loss of spiritual retreats previously found within churches and religious centres. This thesis examines the need for a permanent urban retreat for all those who are temporarily vulnerable. The thesis investigates how architectural form can provide a new approach to urban retreat by critically engaging analogous theories found in the writings of Plato and Louis Kahn. Both Plato’s theory of Forms (discussed in Plato’s “Dialogues”) and Louis Kahn’s 1961 essay “Form and Design” are centred on the idea of achieving an enlightened state of mind, freeing the mind from the physical realm. Plato’s theory of Forms posits that the universe is separated into two realms: an intelligible realm and a sensible realm. All objects that exist in the sensible realm – perceivable to us by our senses – are merely imperfect shadows of their essences or Forms. By understanding this, we can free our minds from the distractions of life which so often lead to stress and despair. Plato’s theory of Forms has many parallels with the architectural theory of Louis Kahn, as evidenced in Kahn’s “Form and Design”. Kahn describes the ‘measurable’ and ‘immeasurable’ realms, which are analogous to Plato’s sensible and intelligible realms. This thesis critically engages these analogous theories of Plato and Kahn – achieving an enlightened state of mind, freeing the mind from the physical realm – to establish how architectural form can provide urban retreat for those who are temporarily vulnerable. The site for the design research investigation is the nameless alleyway in the Courtenay Place precinct which separates Wellington’s historic St James Theatre from The Mermaid bar and brothel – a site which symbolizes the conflicting stimuli to which our urban residents are now continually exposed.</p>

Forms in objects

In Anaxagoras’s system, something is qualified as, e.g. hot when it has within its constitution parts or shares of the relevant Opposite, e.g. the Hot, in preponderance over parts of other Opposites. Thus objects overlap constitutionally with the properties that qualify them. The chapter argues that Plato inherits Anaxagoras’s model of overlap, develops it, and makes it central to his own metaphysics. But it also shows that Plato is aware of some of the model’s shortcomings, and of the formidable difficulties which emerge specifically when the model is combined with his theory of Forms. The chapter examines some of these difficulties, pertaining to parthood, structure, and complexity, focusing on arguments that are milestones in Plato’s thought, such as the Partaking Dilemma in the Parmenides and the Third Bed Argument in the Republic.

Making things up

In Anaxagoras’s ontology, the Opposites are primitively numerically and qualitatively the same, and exist extremely mixed with each other, according to his ‘Everything in Everything Principle’. Their extreme mixture is facilitated by their being gunky, that is, divided into (proper) parts that have (proper parts) ad infinitum. The chapter examines how objects ‘emerge’ out of gunk, in this system, and how they are qualitatively differentiated in their extreme mixture. Anaxagoras’s ontology is built on a mathematical principle—the unlimited division of the Opposites—whereby Anaxagoras implicitly endorses what we might call the normativity of mathematics on the physical world, which we will encounter again in Plato’s theory of Forms. The chapter examines in more detail the constitution of objects as bundles of properties, which Plato will also adopt, and the reification of structure as seeds, a stance from which Plato will depart.

Plato's Statesman

Plato’s Statesman reconsiders many questions familiar to readers of the Republic: questions in political theory – such as the qualifications for the leadership of a state and the best from of constitution (politeia) – as well as questions of philosophical methodology and epistemology. Instead of the theory of Forms that is the centrepiece of the epistemology of the Republic, the emphasis here is on the dialectical practice of collection and division (diairesis), in whose service the interlocutors also deploy the ancillary methods of myth and of models (paradeigmata). Plato here introduces the doctrine of due measure (to metrion) and a conception of statecraft (politikē) as an architectonic expertise that governs subordinate disciplines such as rhetoric and the military – doctrines later developed by Aristotle. Readers will find a sustained defence of the importance of expertise (technē or epistēmē) in the conduct of affairs of state, a robust (although not unqualified) defence of the rule of law, and an unsparing but nuanced critique of democratic government. The chapters in this volume provide a comprehensive and detailed philosophical engagement with the entirety of Plato’s wide-ranging dialogue, with successive chapters devoted to the sections of the dialogue as it unfolds, and an introduction that places the dialogue in the context of Plato’s philosophy as a whole. While not a commentary in the traditional sense, the volume engages with Plato’s Statesman in its entirety.

Socrates’ First Voyage in the Phaedo

Scholars have assumed what I call the synthetic interpretation, according to which the aim of Socrates’ first voyage (Phaedo 97b8–99d3) is to determine features of each object in the world by considering what features are good for it. Against this I argue for what I call the analytic interpretation, according to which it is to determine what the good is by considering why each object has its features as it does. I shall then show that my analytic interpretation sheds new light on the objective and method of his second voyage (99d4–100a3). It has been discussed in the literature whether the theory of Forms is intended to explain things teleologically. But I argue that its point is rather for indirectly discovering the teleological cause, which Socrates attempted, but failed, to discover because of his reliance on empirical observation through the senses.

Vitali’s generalized absolute differential calculus

The paper provides an analysis of Giuseppe Vitali’s contributions to differential geometry over the period 1923–1932. In particular, Vitali’s ambitious project of elaborating a generalized differential calculus regarded as an extension of Ricci-Curbastro tensor calculus is discussed in some detail. Special attention is paid to describing the origin of Vitali’s calculus within the context of Ernesto Pascal’s theory of forms and to providing an analysis of the process leading to a fully general notion of covariant derivative. Finally, the reception of Vitali’s theory is discussed in light of Enea Bortolotti and Enrico Bompiani’s subsequent works.