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  1. Russell L. Ackoff (1947). Mr. Rieser on Architecture. Philosophical Review 56 (6):690-694.
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  2. Virgil C. Aldrich (1975). The Architecture of Ludwig Wittgenstein. Southwestern Journal of Philosophy 6 (1):168-169.
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  3. Daiki Amanai (2007). The Founding of Bunriha Kenchiku Kai: "Art" and "Expression" in Early Japanese Architectural Circle, 1888-1920. Bigaku 57 (4):69-82.
    The author examines architectural theories that lead to the founding of Bunriha Kenchiku Kai in 1920, in line with four phases focusing on the understandings of "expression". First of all, the notion of architecture was divided into "art" and "science/utility" when it was introduced to Japan from the West. Secondly, the "art" was relegated to a lower importance through Sano Toshikata's nationalistic view of architecture. Sano's follower Noda Toshihiko subordinates architectural design only to the theory of structural mechanics. Their understandings (...)
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  4. Wayne Andersen (1994). On the Genius of Architecture. History of European Ideas 18 (5):741-745.
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  5. R. J. B. (1968). Architecture and Politics in Germany. Review of Metaphysics 22 (2):381-381.
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  6. Christoph Baumberger & Georg Brun (2013). Identität, Charakter und Stil von Bauwerken. In Architekturphilosophie. Grundlagentexte. Mentis. 141-166.
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  7. Walter Benjamin & Gevork Hartoonian (eds.) (2010). Walter Benjamin and Architecture. Routledge.
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  8. Jurgen Bey, Joost Grootens, Erik Rietveld, Ronald Rietveld, Saskia Van Stein & Barbara Visser (eds.) (2010). Vacant NL, Where Architecture Meets Ideas. NAI.
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  9. Otto Böcher (1975). Pre-Romanesque Church Architecture. Philosophy and History 8 (1):117-119.
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  10. Albert Borgmann (2009). Enclosure and Disclosure on Content and Form in Architecture. AI and Society 25 (1):11-18.
    Martin Heidegger and Vincent Scully, writing from very different positions, agree that the enclosure of human life and the disclosure of a moral universe are the chief functions of architecture, and they agree further that the traditional house best exemplifies the first function and the Greek temple the second. The culture of technology has emptied the home of many substantial engagements, and it has reduced the monumental structures, the high-rises and expressways, to instrumental status. Architects need to understand the (...)
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  11. Ole Bouman, Anneke Abhelakh, Mieke Dings & Martine Zoeteman (eds.) (2009). Architecture of Consequence: Dutch Designs on the Future. NAI Publishers.
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  12. Nicholas Boyarsky, Nicola Murphy & Duncan Mccorquodale (1998). Action Research. Monograph Collection (Matt - Pseudo).
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  13. Kenneth Boyd (2006). Giving New Functions to Old Forms: The Aesthetics of Reassigned Architecture. Postgraduate Journal of Aesthetics 3 (2):66-75.
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  14. Adam Brown (2012). Time Travel on the Instalment Plan: The Index and Future Form in Building. Philosophy of Photography 3 (1):141-153.
    The contemporary architectural rendering, digitally engineered and published in advance of construction, has come to resemble an image of an existing building so closely that it is hard to tell future from past. In constructing an appearance of an existing lived reality, which previously arose from the camera's re-presentation of the trace of past circumstances, has it now become possible to speak of the trace of future events? With regard to property as commodity, the more believable these projected forms, the (...)
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  15. Leonardo Caffo (2012). L'architettura Morale Della Città. BLOOM - Trimestrale di Architettura 15 2012 (15):5-8.
    Basandomi su (Harvey 2012) argomenterò che la struttura architettonica della città deve seguire un determinato modello morale: gli edifici devono adattarsi alla persone e alle loro esigenze, e non il contrario. Definita la città come un particolare tipo di oggetto sociale, difenderò la tesi della possibilità di cambiamento “qui e ora” delle strutture architettoniche delle città sulla base del modello che, come mostra (Sudjic 2011), è attualmente ribaltato in una situazione in cui gli agglomerati urbani seguono sostanzialmente una struttura che (...)
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  16. David Chappell (1987). The Architect in Employment. Architectural Press.
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  17. P. E. Cisek (1997). GW Theory in the Spotlight of Evolution. Journal of Consciousness Studies 4 (4):310.
    The global workspace architecture is examined from an evolutionary perspective. It is argued that certain aspects of the theory are difficult to account for in terms of a sequence of evolutionary elaborations. These notably include distinct actors and audience members, and the lingua franca by which they communicate. An alternative metaphor of a ‘global arena’ is suggested, along with speculation on how this bottleneck of behavioural competition may have evolved toward a more sophisticated architecture, perhaps even a theatre . . (...)
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  18. Jane Collier (2006). The Art of Moral Imagination: Ethics in the Practice of Architecture. [REVIEW] Journal of Business Ethics 66 (2/3):307 - 317.
    This paper addresses questions of ethics in the professional practice of architecture. It begins by discussing possible relationships between ethics and aesthetics. It then theorises ethics within concepts of 'practice', and argues for the importance of the context in architecture where narrative can be used to learn and to integrate past and present experience. Narrative reflection also takes in the future, and in the case of architecture there is a positive but not yet well accepted move (particularly within the 'academy') (...)
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  19. Ananda Kentish Coomaraswamy, Michael W. Meister & Indira Gandhi National Centre for Arts (1995). Essays in Architectural Theory. Monograph Collection (Matt - Pseudo).
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  20. Rafael De Clercq (2015). Architecture. In Anna Christina Ribeiro (ed.), The Bloomsbury Companion to Aesthetics. Bloomsbury.
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  21. Rafael De Clercq (2014). Building Plans as Natural Symbols. Architecture Philosophy 1 (1):61-78.
    Carroll William Westfall has claimed that building types can serve as natural symbols of (the purposes served by) activities such as venerating, celebrating, trading, and dwelling. The aim of this paper is to interpret Westfall’s claim in a way that makes it non-trivial and yet worthy of further investigation. In particular, an attempt is made to explain the connection between building types and what they symbolize without appealing to convention. The question is also answered whether a non-conventional connection is compatible (...)
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  22. Rafael de Clercq (2011). Modern Architecture and the Concept of Harmony. British Journal of Aesthetics 51 (1):69-79.
    The aim of this paper is to achieve a better understanding of why modern buildings do not easily harmonize with one another. After proposing, and defending, an analysis of the concept of architectural harmony, the paper turns to three possible views on whether we can expect more harmony from modern architecture in the future.
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  23. Rafael De Clercq (2009). Scruton on Rightness of Proportion in Architecture. British Journal of Aesthetics 49 (4):405-414.
    In The Aesthetics of Architecture, Roger Scruton makes at least four claims about rightness of architectural proportion. The present paper lists those claims, briefly discusses the way they are related, and, finally, selects one as the topic of discussion: the claim that there cannot be an exact, mathematical definition of rightness of proportion. Scruton’s arguments for this claim are reviewed. The first is found to be substantially correct, whereas the second is found to rely on a mistaken assumption, namely the (...)
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  24. Rafael De Clercq (2008). Lopes on the Ontology of Japanese Shrines. Journal of Aesthetics and Art Criticism 66 (2):193–194.
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  25. Rafael De Clercq (2004). The Legitimacy of Modern Architecture. Philosophical Forum 35 (2):135–146.
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  26. Jasper de Haan & Michael Speaks (1996). The Critical Landscape. Monograph Collection (Matt - Pseudo).
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  27. Richard De la Riva, Architecture and Music : On Rhythm, Harmony and Order.
    This paper examines the relationship of architecture to music in terms of rhythm, harmony and order in both the Greek Antiquity and the early Middle Ages. These basic concepts are crucial because they emphasize 'fullness' of experience and demonstrate the extent to which our own regulating experience of the world has become empirical (or formal). The discussion thus places architectural theory within the movement of ideas between mythical thought and metaphysical construct; it places architectural practice within the movement between bodily (...)
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  28. Mark H. Dixon (2009). The Architecture of Solitude. Environment, Space, Place 1 (1):53-72.
    As a spiritual or meditative practice solitude implies more than mere silence or being alone. While these are perhaps indispensablecomponents, it is possible to be alone or to live in silence and nevertheless be unable to reconfigure these into genuine solitude. Solitude is also more than being in some remote or inaccessible place. Even though geographical isolation might be conducive to solitude, with rare exceptions human beings have seldom sought solitude in complete seclusion in the wilderness. The places where human (...)
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  29. Maria Isabel Aldinhas Ferreira (2012). Interactive Bodies: The Semiosis of Architectural Forms. Biosemiotics 5 (2):269-289.
    In this paper architectural forms are presented as symbolic forms issued from the complex semiosis that characterises human cognition (Ferreira (2007, 2010)). Being semiotic objects, these symbolic forms are, consequently, context- dependent_they emerge and have meaning, i.e., they are assigned a functional and/or aesthetic value, in particular physical, social and cultural frameworks. As it happens with all semiotic objects, architectural forms, whatever their nature, are not static but highly interactive. In fact, they act as agents of specific semiotic processes, engaged (...)
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  30. Saul Fisher (2000). Architectural Notation and Computer Aided Design. Journal of Aesthetics and Art Criticism 58 (3):273-289.
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  31. Thomas Fisher (2009). Ethics for Architects: 50 Dilemmas of Professional Practice. Princeton Architectural Press.
    Introduction -- 1. General obligations. Conflicts of interest -- Uncompensated work -- Community service -- Pro bono work -- Living conditions -- Working conditions -- Layoffs -- Unequal pay -- 2. Obligations to the public. Repressive governments -- Corrupt politicians -- Public officials -- Public opinion -- Public bailouts -- Public reviews -- Public health -- Cultural differences -- 3. Obligations to the client. Self-destructive behavior -- Distrustful behavior -- Dishonest behavior -- Deceptive behavior -- Spendthrift behavior -- Solicitous behavior (...)
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  32. Josef Frank (1949). Modern Architecture and the Symbols of Statics. Synthese 8 (1):342 - 349.
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  33. José Luiz Furtado (2005). Fenomenologia e crise da arquitetura. Kriterion: Journal of Philosophy 46 (112):414-428.
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  34. Stephen Games (1986). Behind the Facade.
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  35. Frank Granger (1925). Vitruvius' Definition of Architecture. The Classical Review 39 (3-4):67-69.
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  36. Oskar Grundström & Theo Storesund, Autotelic Architecture : A Collection of Architectural Stories.
    • Autotelic Architecture is a collection of buildings with architectural stories. • The buildings included are described with black line drawings on white paper and a supplementary text. The drawings have been stripped down to only show walls, pillars, stairs, ramps and significant objects. Together the drawing and the text describes what story is told in the building through its architectural elements. • The reason to include a building in the collection is our recognition of a story within it. • (...)
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  37. Ishtiyaque Haji, Stefaan E. Cuypers & Yannick Joye (2013). Architecture, Ethical Perception, and Educating for Moral Responsibility. Journal of Aesthetic Education 47 (3):1-23.
    Architecture has a marked influence on ethical perception. Ethical perception, in turn, has a pronounced influence on what we are morally responsible for, our decisions, choices, intentional omissions, and overt actions, for instance. It thus stands to reason that architecture bears saliently on moral responsibility. If we now introduce a widely accepted premise that one of the fundamental aims of education is to see that our children turn into morally responsible agents, we can further infer that architecture has an influence (...)
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  38. Karsten Harries (1997). The Architecture of Deconstruction. International Studies in Philosophy 29 (4):149-150.
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  39. Grant Hildebrand (1999). Origins of Architectural Pleasure. University of California Press.
    Do survival instincts have anything to do with our architectural choices—our liking for a certain room, a special stairway, a plaza in a particular city? In this engaging study Grant Hildebrand discusses ways in which architectural forms emulate some archetypal settings that humans have found appealing—and useful to survival—from ancient times to the present.
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  40. Jeffrey Kiat Ho, The Philosophy of Louis I. Kahn and the Ethical Function of Architecture.
    This thesis attempts a Buddhist interpretation, commentary and reflection on a lecture by Louis I. Kahn (1901--1974) at Pratt Institute, entitled "1973: Brooklyn, New York." This lecture provides the framework and point of departure for a discussion of Kahn's philosophy. With the aid of Buddhist thought, this investigation argues that the ethical function of architecture begins with the effort of the architect to know his or her self. The juxtaposition of Buddhist philosophy and Kahn's lecture on architecture also seeks to (...)
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  41. E. Howe (1976). Architecture in Vasari's 'Massacre of the Huguenots'. Journal of the Warburg and Courtauld Institutes 39:258-261.
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  42. Yonca Hürol (2009). Can Architecture Be Barbaric? Science and Engineering Ethics 15 (2):233-258.
    The title of this article is adapted from Theodor W. Adorno’s famous dictum: ‘To write poetry after Auschwitz is barbaric.’ After the catastrophic earthquake in Kocaeli, Turkey on the 17th of August 1999, in which more than 40,000 people died or were lost, Necdet Teymur, who was then the dean of the Faculty of Architecture of the Middle East Technical University, referred to Adorno in one of his ‘earthquake poems’ and asked: ‘Is architecture possible after 17th of August?’ The main (...)
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  43. Bohman Jamshed Irani, Expression in Architecture.
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  44. Gavin Keeney (2011). "Else-Where": Essays in Art, Architecture, and Cultural Production 2002-2011. Cambridge Scholars Publishing.
    “Else-where” is a synoptic survey of the representational values given to art, architecture, and cultural production from 2002 through 2011. Written primarily as a critique of what is suppressed in architecture and what is disclosed in art, the essays are informed by the passage out of post-structuralism and its disciplinary analogues toward the real Real . While architecture nominally addresses an environmental ethos, it also famously negotiates its own representational values by way of its putative autonomy ; its main repression (...)
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  45. I. G. Kennedy (1972). Claude and Architecture. Journal of the Warburg and Courtauld Institutes 35:260-283.
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  46. Hanno-Walter Kruft (1994). A History of Architectural Theory From Vitruvius to the Present.
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  47. John LaFarge (1935). Russian Medieval Architecture. Thought: A Journal of Philosophy 10 (1):168-171.
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  48. Christopher Long (2009). Nana Last: Wittgenstein's House: Language, Space, and Architecture. Estetika 46 (2):230-233.
    A review of Nana Last‘s Wittgenstein’s House: Language, Space, and Architecture (New York: Fordham UP, 2008, 207 pp. ISBN 978-0-8232-2880-5).
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  49. Dominic Mciver Lopes (2008). Reference, Ontology, and Architecture: Response to Rafael de Clercq. Journal of Aesthetics and Art Criticism 66 (2):194–196.
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  50. Dominic Mciver Lopes (2007). Shikinen Sengu and the Ontology of Architecture in Japan. Journal of Aesthetics and Art Criticism 65 (1):77–84.
    Japan's Ise Jingu shrine has been taken down and rebuilt every twenty years for more than a millenium - a practice called "shikinen sengu." A standard ontology of architecture, according to which buildings are material particulars, implies that Ise Jingu is no more than twenty years old. However, a correct ontology of architecture is implicit in practices of architecture appreciation. The Japanese appreciation of Ise Jingu and other buildings in its architectural tradition implies both that it is no more than (...)
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