Monthly Archives: September 2009

«A Global History of Architecture Writing Seminar»

This course will study the question of Global Architecture from the point of view of producing a set of lectures on that subject. The course will be run in the form of a writing seminar, except that students will be asked to prepare for the final class an hour-long lecture for an undergraduate survey course

check the course and videos MIT OpenCourseWare


Twitter in 1906, France

«Aliocha then introduces a writer of whom I had never previously heard, Félix Fénéon, who for a few months in 1906 used the “News in Three Lines” column of Le Matin to tell stories in poetic snippets of fewer than 135 characters, such as:»

M. X., de Montauban, nettoyait son fusil. On l’enterre demain. (”Mr X of Montauban was cleaning his rifle. He will be buried tomorrow.”)

Madame Fournier, M. Voisin, M. Septeuil se sont pendus : neurasthénie, cancer, chômage. (”Mme Fournier, M. Voisin and M. Septeuil have hanged themselves: neurasthenia, cancer and unemployment.”)

Le bateau de pêche la Marie-Jeanne, dix hommes dessus. Une lame de fond, dix hommes dessous. (”Fishing boat Mary Jane, ten men aboard. A sudden swell, ten men below.”)»

check it out at democratic society

Does Falling in Love Make Us More Creative?

Why does love make us think more globally? The researchers suggest that romantic love induces a long-term perspective, whereas sexual desire induces a short-term perspective. This is because love typically entails wishes and goals of prolonged attachment with a person, whereas sexual desire is typically focused on engaging in sexual activities in the “here and now”. Consistent with this idea, when the researchers asked people to imagine a romantic date or a casual sex encounter, they found that those who imagined dates imagined them as occurring farther into the future than those who imagined casual sex.

According to construal level theory (CLT), thinking about events that are farther into the future or past – or any kind psychological distancing (such as considering things or people that are physically farther away, or considering remote, unlikely alternatives to reality) triggers a more global processing style. In other words, psychological distancing makes us see the forest rather than the individual trees.

A global processing style promotes creative thinking because it helps raise remote and uncommon associations. ()

Why are we still reading Dickens?


As someone who teaches and writes about Dickens, the question of why we still read him is something that’s often on my mind. But that question was never more troubling than one day, nearly 10 years ago, when I was standing as a guest speaker in front of a class of about 30 high school students. I had been speaking for about 20 minutes with an 1850 copy of David Copperfield in my hand, telling the students that for Victorian readers, Dickens’s writing was very much a “tune-in-next-week” type of thing that generated trends and crazes, much as their own TV shows did for them today.

Then a hand shot up in the middle of the room.

“But why should we still read this stuff?”

I was speechless because in that moment I realised that, though I had begun a PhD dissertation on Dickens, I had never pondered the question myself.

The answer I gave was acceptable: “Because he teaches you how to think,” I said. But lots of writers can teach you how to think, and I knew that wasn’t really the reason.

The question nagged me for years, and for years I told myself answers, but never with complete satisfaction. We read Dickens not just because he was a man of his own times, but because he was a man for our times as well. We read Dickens because his perception and investigation of the human psyche is deep, precise, and illuminating, and because he tells us things about ourselves by portraying personality traits and habits that might seem all too familiar. His messages about poverty and charity have travelled through decades, and we can learn from the experiences of his characters almost as easily as we can learn from our own experiences.

These are all wonderful reasons to read Dickens. But these are not exactly the reasons why I read Dickens.

My search for an answer continued but never with success, until one year the little flicker came – not surprisingly – from another high school student ()

What Have We Done to Democracy?

Arundhati Roy in The Nation:

[I]s there life after democracy?

Attempts to answer this question often turn into a comparison of different systems of governance, and end with a somewhat prickly, combative defense of democracy. It’s flawed, we say. It isn’t perfect, but it’s better than everything else that’s on offer. Inevitably, someone in the room will say: “Afghanistan, Pakistan, Saudi Arabia, Somalia… is that what you would prefer?”

Whether democracy should be the utopia that all “developing” societies aspire to is a separate question altogether. (I think it should. The early, idealistic phase can be quite heady.) The question about life after democracy is addressed to those of us who already live in democracies, or in countries that pretend to be democracies. It isn’t meant to suggest that we lapse into older, discredited models of totalitarian or authoritarian governance. It’s meant to suggest that the system of representative democracy–too much representation, too little democracy–needs some structural adjustment.

The question here, really, is what have we done to democracy? What have we turned it into? What happens once democracy has been used up? When it has been hollowed out and emptied of meaning? What happens when each of its institutions has metastasized into something dangerous? What happens now that democracy and the free market have fused into a single predatory organism with a thin, constricted imagination that revolves almost entirely around the idea of maximizing profit?

Is it possible to reverse this process? Can something that has mutated go back to being what it used to be? What we need today, for the sake of the survival of this planet, is long-term vision. Can governments whose very survival depends on immediate, extractive, short-term gain provide this? Could it be that democracy, the sacred answer to our short-term hopes and prayers, the protector of our individual freedoms and nurturer of our avaricious dreams, will turn out to be the endgame for the human race? Could it be that democracy is such a hit with modern humans precisely because it mirrors our greatest folly–our nearsightedness?