We find in Peter Sloterdijk’s approach a unique interpretation of architecture, which constructs a fresh perspective in the current architectural discourse, in that Sloterdijk returns to architecture’s importance by placing it in the broader contexts of how we shape our lives through viewing it as “spatial effect” and spatial production. Outside the approaches of current architectural discourse (which, after rethinking architecture’s role and function in the wake of criticism against modernity, has resigned to increasingly express the softened tonalities of finding (...) contingent or idiosyncratic aesthetic expressions), Sloterdijk captures the moments of architecture’s practical implementation as intimately involved in creating and shaping the dynamic and mobile spaces in which they accommodate our existence. Being outside of the ideologizing schemes of a missionizing architecture, Sloterdijk gives back architecture its role by exactly seeing it through its essential prism, not only in the effects of spatial production but also the processual explication of dwelling by technological means. Here, we see how architecture intertwines with the ontological axis and how the human essence is bound inseparably with architecture. (shrink)

While not aiming to exhaust the project of postphenomenology in the philosophy of technology, a field characterized by its empirical nature when contemplating the relationship with technology, the focus is on articulating some general assumptions for a distinct perspective on the human-world relationship, one that can clearer delineate the contemporary hyper-technological context. This context allows for the consideration of post-Heideggerian or post-phenomenological aspects, wherein the world can be contemplated without the presumption of a “being given” state through systemic and practical (...) constructivism. By doing so, it moves beyond the confines of mere “lifeworld” and “being-in-the-world”, shedding their sheer clearing and daunting openness, thereby complementing the understanding of the technological and the artificial. This does not imply considering the technological and artificial as mere supplements to the human-world constellation; on the contrary, it is through contemplation of the technological and artificial that one can truly grasp both the human and the world simultaneously. If postphenomenology is viewed as a “critical dialogue” with the phenomenological tradition, it becomes evident that the philosophies of Don Ihde and Peter Sloterdijk have had a significant impact in paving the way for a different understanding of the relationship between humans and the world, overturning any notions of self-referentiality inherent in classical phenomenology. (shrink)