Time, Magic and the Self (I/III)

January 24, 2013 § Leave a comment

There is.

Isn’t it? Would you agree? Well, I would not. In other words, to say ‘There is.’ is infinitesimally close to a misunderstanding. Or a neglect, if you prefer. It is not the missing of a referent, though, at least not in first instance. The problem would be almost the same if we would have said ‘There is x’. It is the temporal aspect that is missing. Without considering the various aspects of temporality of the things that build up our world, we could neither understand the things nor the world.

Nowadays, the probability for finding some agreement for such a claim is somewhat higher than it once was, in the high tides of modernism. For most urbanists and architects, time was nothing but a somewhat cumbrous parameter, yet nothing of any deeper structural significance. The modern city was a city without time, after breaking the traditions, even not creating new ones. Such was the claim, which is properly demonstrated by Simon Sadler [1] citing Ron Herron, group member of Archigram.

“Living City”1 curator Ron Herron described his appreciation of “Parallel of Life and Art”: It was most extraordinary because it was primarily photographic and with apparently no sequence; it jumped around like anything.

Unfortunately, and beyond the mere “functioning,” the well-organized disorg-anization itself became a tradition. Koolhaas called it Junkspace [2]. Astonishingly, and not quite compatible to the admiration of dust-like scatterings that negate relationality, Archigram claims to be interested in, if not focused to life and behavior. Sadler summarizes (p.55)

“Living City” and its catalogue were not about traditional architectural form, but its opposite: the formlessness of space, behavior, life.

Obviously, Sadler himself is not quite aware about the fact that behavior is predominantly a choreography, that is, it is about form and time as well as form in time. The concepts of form and behavior as implied by Archigram’s utopias are indeed very strange.

Basically, the neglect of time beyond historicity is typical for modern/modernist architects, urbanists and theorists up to our days, including Venturi [2], Tschumi [4] or Oswald [5]. Even Koolhaas does not refer expressis verbis to it, albeit he is constantly in a close orbit of it. This is astonishing since key concepts in the immediate neighborhood of time such as semiotics, narration or complexity are indeed mentioned by these authors. Yet, without a proper image of time one remains on the level of mere phenomena. We will discuss this topic of time on the one side and architects and architecture on the other later in more detail.

Authors like Sigfried Giedion [6] or Aldo Rossi [7] didn’t change much concerning the awareness for time in the practice of architecture and urbanism. Maybe, partly because their positions have been more self-contradictive than consistent. On the one hand they demanded for a serious consideration of time, on the other hand they still stuck to rather strong rationalism. Rationalist time, however, is much less than just half of the story. Another salient reason is certainly given by the fact that time is a subject that is notoriously difficult to deal with. As Mike Sandbothe cites Paul Ricoeur [8]:

Ultimately, for Ricoeur time marks the „mystery“ of our thinking, which resists representation by encompassing our Dasein in a way that is ineluctable for our thinking.2

This Essay

One of the large hypotheses that I have been following across the last essays is that we will not be able to understand the Urban3 and architecture without a proper image of differentiation. Both parts of this notion, the “image” and the “differentiation” need some explication.

Despite “differentiation” seems to be similar to change, they are quite different from each other. The main reason being that differentiation comprises an activity, which, according to Aristotle has serious consequences. Mary Louise Gill [9] summarizes his distinction as follows:

Whereas a change is brought about by something other than the object or by the object itself considered as other (as when a doctor cures himself), an activity is brought about by the object itself considered as itself. This single modification yields an important difference: whereas a change leads to a state other than the one an object was previously in, an activity maintains or develops what an object already is.4

In other terms, in case of change it is proposed that it is relatively unconstrained, hence with less memory and historicity implied, while activity, or active differentiation implies a greater weight of historicity, less contingency, increased persistence and thus an increased intensity of being in time.

Besides this fundamental distinction we may discern several modes of differentiation. The question then is, how to construct a proper “whole” of that. Obviously we can think of different such compound “wholes,” which is the reason for our claim that we need a proper image of differentiation.

Now to the other part of the notion of the “image of differentiation,” the image. An “image” is much more than a “concept.” It is more like a diagram about the possibility to apply the concept, the structure of its use. The aspect of usage is, of course, a crucial one. Actually, with respect to the relation between concepts and actions we identified the so-called “binding problem”. The binding problem claims that there is no direct, unmediated way from concepts to actions, or the reverse. Models are needed, both formalizable structural models, being more close to concepts, and anticipatory models, being more close to the implementation of concepts. The operationalization of concepts may be difficult. Yet, action without heading to get contact to concepts is simply meaningless. (The reason for the emptiness of ‘single case’-studies.) Our overall conclusion regarding the binding problem was that it is the main source for frictions and even failure in the control and management of society, if it is not properly handled, if concepts and actions are not mediated by a layer of “Generic Differentiation.” Only the layer of “Generic Differentiation” with its possibility for different kinds of models can provide the basic conditions to speak about and to conceive any of the mechanisms potentially relevant for the context at hand. Such, the binding problem is probably one of the most frequent causes for many, many difficulties concerning the understanding, designing and dealing with the Urban, or its instances, the concrete city, the concrete settlement or building, the concrete neighborhood.

This transition between concept and action (or vice versa) can’t be fully comprised by language alone. For a certain reasons we need a diagram. “Generic Differentiation”, comprising various species of probabilistic, generalized networks, is conceived as part of a larger compound—we may call it “critical pragmatics”—, as it mediates between concepts and actions. Finally we ended up with the following diagram.

Figure 1: “Critical Pragmatics for active Subjects.” The position of Generic Differentiation is conceived as a necessary layer between the domains of concepts and actions, respectively. See text below for details and the situs where we developed it.

basic module of the fractal relation between concept/conceptual, generic differentiation and operation/operational comprising logistics and politics that describes the active subject urban reason 4t

Note, that this diagram just shows the basic module of a more complete diagram, which in the end would form a moebioid fractal due to self-affine mapping: this module appears in any of the three layers in a nested fashion. Hence, a more complete image would show this module as part of a fractal image, which however could not be conceived as a flat fractal, such like a leaf of fern.5 The image of pragmatics as it is shown above is first a fractal due to the self-affine mapping. Second, however, the instances of the module within the compound are not independent, as in case of the fern. Important traces of the same concepts appear at various levels of the fractal mapping, leading to dimensional braids, in other words to a moebioid.

So, as we are now enabled for approaching it, let us return to the necessity of considering the various aspects of temporality. What are they in general, and what in case of architecture, the city, the Urban, or Urban Reason? Giedion, for instance, related to time with regard to the historicity and with regard to an adaptation of the concept of space-time from physics, which at that time was abundantly discussed in science and society. This adaptation, according to Giedion, can be found in simultaneity and movement. A pretty clear statement, one might think. Yet, as we will see, he conceived of these two temporal forms of simultaneity and movement in a quite unusual way that is not really aligned to the meaning that it bears in physics.

Rossi, focusing more on urban aspects, denotes quite divergent concepts of time. He did not however clearly distinguish or label them. He as well refers to history, but he also says that a city has “many times” (p.61 in [7]), a formulation that reminds to Bergson’s durée. Given the cultural “sediments” of a city within itself, its multiply folded traces of historical times, such a proposal is easy to understand, everybody could agree upon it.

Besides the multiplicity of referential historical time—we will make the meaning of this more clear below—, Rossi also proposes implicitly a locality of time through the acceleration of urbanization through primary elements such as “monuments”, or building that own a “monumental” flavor. Unfortunately, he neither does refer to an operationalization of his time concept nor does he provide his own. In other words, he still refers to time only implicitly, by describing the respective changes and differentiations on an observational level.

These author’s proposals provide important hints, no doubt. Yet, we certainly have to clarify them from the perspective of time itself. This equals firstly an inversion of the perspective from architectural or urbanismic vantage point taken by Giedion and Rossi, who in both cases started from built matter. Before turning to architecture, we have to be clear about time. As a second consequence, we have to be cautious when talking about time. We have to uncover and disclose the well-hidden snares before we are going to push the investigation of the relation between temporality and architecture further down.

For instance, both Giedion and Rossi delivered an analysis. This analyticity results in a pair of consequences. Either it is, firstly, just useful for sorting out the past, but not for deriving schemes for synthesis and production, or, secondly, it requires an instantiation that would allow to utilize the abstract content of their analysis for taking action. Such an instantiation could produce hints for a design process that is directed to the future. Yet, neither Giedion [6] nor Rossi [7] did provide such schemes. Most likely precisely due to the fact that they did not refer to a proper image of time!

This essay is the first of two in a row about the “Time of Architecture”. As Yeonkyung Lee and Sungwoo Kim [10] put it, there is much need for its investigation. In order to do so, however, one has to be clear about time and its conception(s). Insofar we will attempt to trace time as a property of architecture and less as an accessory, we also have to try to liberate time from its distinctive link to human consciousness without sacrificing the applicability of the respective conception to the realm of the human.

Hence, the layout of this essay is straightforward.

(a) First we will introduce a synopsis on various conceptions of time as brief as possible, taking into account a few, and probably the most salient sources. This will equip us with possible distinctions about modes or aspects of time as well as the differences between and interdependencies of time and space.

In architecture and urbanism, almost no reference can be found to philosophical discourses about time. Things are handled intuitively, leading to interesting but not quite valuable and usable approaches. We will see that the topic of “time” raises some quite fundamental issues, reaching at least into the field of hermeneutics, semiotics, narratology, and of course philosophy as well. The result will be a more or less ranked list of images of time as it is possible from a philosophical vantage point.

(b) Before the background of this explication and the awareness for all the possible misunderstandings around the issue of time, we will introduce a radically different perspective. We will ask how nature “creates time”. More precisely, we will ask about the abstract elements and mechanisms that are suitable for “creating time.” As weird this may seem at first, I think it is even a necessary question. And for sure nobody else posed this question ever before (outside of esoterics, perhaps, nut we do not engage in esoterics here!).

The particularity of that approach is that the proposed structure would work as a basis for deriving an operationalization for the interpretation of material systems as well as an abstract structure for a foundation of philosophical arguments about time. Of course, we have to be very careful here in order to avoid falling back into naturalist or phenomenological naiveties. Yet, carefulness will allow us to blend the several perspectives onto time into a single one, without—and that’s pretty significant—reducing time to either space or formal exercises like geometry. Such, the reward will be a completely new image of time, one that is much more general than any other and which overcomes the traditional separations, for instance that which pulls apart physical time and time of experience. Another effect will be that the question about the origin of time will vanish, a question which is continuously being discussed in cosmology (and theology, perhaps, as well).

(c) From the new perspective then we will revisit architecture and the Urban (in the next essay). We will not only return to Giedion, Rossi, or Koolhaas but we also will revisit the “Behavioral Turn that we have been introducing some essays ago.

Displayed in condensed form, our program comprises the following three sections:

  • (a) Time itself as a subject of philosophy.
  • (b) The creation of time.
  • (c) Time of Architecture.

Before we start a few small remark shall be in order. First, it may well appear as somewhat presumptuous to try to handle time in sufficient depth within just one or two sections of a single essay. I am fully aware about this. Yet, the pressure to condense the subject matter also helps to focus, to achieve a structural picture on the large scale. Second, it should be nevertheless clear that we can’t provide a comprehensive overview or summary about the various conceptions of time in philosophy and science, as interesting this would have been. It would exceed even the possibilities of a sumptuous book. Instead, I will lay out my arguments by means of a purposeful selection, enriched with some annotations.

On the other hand this will provide one of the very rare comprehensive inquiries about time, and the first one that synthesizes a perspective that is backward compatible to those authors to whom it should.

Somewhat surprising, this could even include (theoretical) physics. Yet, the issue is quite complex and very different from mainstream, versions of which you may find in [27, 28]. Even as there are highly interesting and quite direct links to philosophy, I decided to put this into a separate essay, which hopefully will happen soon. Just to give you a tiny glimpse on it: Once Richard Feynman called his mentor and adviser John Wheeler in the middle of the night, asking him, “How many electrons are there in the universe?” According to the transmission Wheeler answered: “There is exactly one.” Sounds odd, doesn’t it? Nevertheless it may be that there are indeed only a few of them, according to Robbert Dijkgraaf, who also proposes that space-time is an emergent “property,” while information could be conceived as more fundamental than those. This, however, has a rather direct counterpart in the metaphysics of Spinoza, who claimed that there is only 1 single attribute. Or (that’s not an unhumbleness), take our conception of information that we described earlier. Anyway, you may have got the point.

The sections in the remainder of this essay are the following. Note that in this piece we will provide only chapter 1 and 2. The other chapters from “Synthesis” onwards will follow as a separate piece.

1. Time in Philosophy—A Selection

Since antiquity people have been distinguishing two aspects of time. It was only in the course of the success of modern physics and engineering that this distinction has been gone forgotten in the Western world’s common sense. The belief set of modernism with its main pillar of metaphysical independence may have been contributing as well. Anyway, the ancient Greeks assigned them the two gods of chronos and kairos. While the former was referring to measurable clock-time, the second denoted the opportune time. The opportune time is a certain period of time that is preferential to accomplish an action, argument, or proof, which includes all parts and parties of the setting. The kairos clearly exceeds experience and points to the entirety of consummation. The advantage of taking into account means and ends is accompanied by the disadvantage of a significant inseparability.

Aristotle

Aristotle, of course, developed an image of time that is much richer, more detailed and much less mystical. For him, change and motion are apriori to time [11]. Aristotle is careful in conceiving change and motion without reference to time, which then gets determined as “a number of change with respect to the before and after” (Physics 219 b 1-2). Hence, it is possible for him to conceive of time as essentially countable, whereas change is not. Here, it is also important to understand Aristotle’s general approach of hylemorphism, which states that—in a quite abstract sense—substance always consists of a matter-aspect and a form-aspect [11]. So also for time. For him, the matter-aspect is given by its kinetic, which includes change, while the form aspect shows up in a kind of order6. Time is a kind of order is not, as is commonly supposed, a kind of measure, as Ursula Coope argues [13]. Aristotle’s use of “number” (arithmos) is more a potential for extending operations, as opposed to “measure” (metron), which is imposed to the measured. Hence, “order” does not mean that this order is necessarily monotone. It is an universal order within which all changes are related to each other. Of course, we could reconstruct a monotone order from that, but as said, it is not a necessity. Another of the remarkable consequences of Aristotle’s conception is that without an counting instance—call it observer or interpretant —there is no time.

This role of the interpreter is further explicated by Aristotle with respect to the form of the “now”. Roark summarizes that we have understand that

[…] phantasia (“imagination”) plays a crucial role in perception, as Aristotle understands it, and therefore also in his account of time. Briefly, phantasia serves as the basis for both memory and anticipation, thereby making possible the possession of mental states about the past and the future. (p.7)

Actually, the most remarkable property of Aristotle’s conception is that he is able to overcome the duality between experience and physical time by means of the interpretant.

Pseudo-Paradoxes

It is not by chance alone that Augustine denied the Aristotelian conception by raising his infamous paradox about time. He does so from within Christian cosmogony. First he argues that the present time vanishes, if we try to take close look. Then he claims that both past and future are only available in the present. The result is that time is illusory. Many centuries later, Einstein would pose the same claim. Augustine transposed the problem of time into one of the relation between the soul and God. For him, no other “solution” would have been reasonable. Augustine instrumentalises a misunderstanding of references, established by mixing incompatible concepts (or language games). Unfortunately, Augustine inaugurated a whole tradition of nonsense, finally made persistent by McTaggart’s purported proof of the illusion of time [14] where he extended Augustine’s already malformed argument into deep nonsense, creating on the way the distinction between A-series (past, present and future) and B-series (earlier, later) of time. It is perpetuated until our days by author’s like Oaklander [15][16] or Power [17]. Actually, the position is so nonsensical and misplaced—Bergson called it a wrong problem, Wittgenstein a grammatical mistake—that we will not deal with it further7.

Heidegger

Heidegger explicitly refers to phenomenology as it has been shaped by Edmund Husserl. Yet, Heidegger recognized that phenomenology—as well as the implied ontology of Being—suffers from serious defects. Thus, we have to take a brief look onto it.

With the rise of phenomenology towards the end of the 19th century, the dualistic mapping of the notion of time has been reintroduced and reworked. Usually, a distinction has been made between clock-time on the one hand and experiential time on the other. This may be regarded indeed as quite similar to the ancient position. Yet, philosophically it is not interesting to state such. Instead we have to ask about the relation between the two. The same applies to the distinction of time and space.

There are two main positions dealing with this dualism. On the one side we find Bergson, on the other Brentano and Husserl as founders of phenomenology. Both refer to consciousness as an essential element of time. Of course, we should not forget that this is one of the limitations we have to overcome, if we want to achieve a generalized image of time.

Phenomenology suffers from a serious defect, which is given by the assumption of subjects and objects as apriori entities. The object is implied as a consequence of the consciousness of the subject, yet this did not result in a constructivism à la Maturana. Phenomenology, as an offspring of 19th century modernism and a close relative of logicism, continued and radicalized the tendency of German Idealism to think that the world could be accessed “directly”. In the words of Thomas Sheehan [19]:

And finally phenomenology argued that the being of entities is known not by some after-the-fact reflection or transcendental construction but directly and immediately by way of a categorical intuition.

There are two important consequences of that. Firstly, it violates the primacy of interpretation8 and has to assume a world-as-such, which in other words translates into a fundamentally static world. Secondly, there is no relation between to appearances of an object across time.

Heidegger, in “Being and Time” [21] (original “Sein und Zeit” [22]), tried to correct this defect of phenomenology and ontology by a hermeneutic transformation of phenomenology. This would remove the central role of consciousness, which is replaced by the concept of the “Being-there” (Dasein) and so by the “Analysis of Subduity.” He clearly states (end of §3 in “Being and time”) that any ontology has to be fundamental ontology. The Being-there (Dasein) however needs— in order to be able to see its Being—temporality.

The fundamental ontological task of the interpretation of being as such, therefore, includes working out the Temporality of being. The concrete answer to the question of the sense of being is given for the first time in the exposition of the problematic of Temporality. ([22], p.19)

How is temporality described? In §65 Heidegger writes:

Coming back to itself futurally, resoluteness brings itself into the Situation by making present. The character of “having been” arises from the future, and in such a way that the future which “has been” (or better, which “is in the process of having been”) releases from itself the Present. This phenomenon has the unity of a future which makes present in the process of having been; we designate it as “temporality”.9

Time clearly “delimits” Being as a conditioning horizon:

[…] we require an originary explication of time as the horizon of the understanding of being in terms of temporality as the being of Dasein who understands being. ([22], p.17)

Heidegger examines thoroughly the embedding of Being-there into time and the conditioning role of “time.” For instance, we can understand a tool only with respect to its future use. Temporality itself is seen as the structure of “care”, a major constitutive of the being of Dasein, which similarly to anticipation carries a strong reference to the future:

The originary unity of the structure of care lies in temporality” ([22], p.327).

Temporality is the meaning and the foundation of Being.10 Temporality is an Existential. Existential analysis claims that Being-there does not fill space, it is not within spatiality (towards the end of §70):

Only on the basis of its ecstatico-horizontal temporality is it possible for Dasein to break into space. The world is not present-at-hand in space; yet, only within a world does space let itself be discovered. The ecstatical temporality of the spatiality that is characteristic of Dasein, makes it intelligible that space is independent of time; but on the other hand, this same temporality also makes intelligible Dasein’s ‘dependence’ on space—a ‘dependence’ which manifests itself in the well-known phenomenon that both Dasein’s interpretation of itself and the whole stock of significations which belong to language in general are dominated through and through by ‘spatial representations’. This priority of the spatial in the Articulation of concepts and significations has its basis not in some specific power which space possesses, but in Dasein’s kind of Being. Temporality is essentially deterioriating11, and it loses itself in making present; […]

This concept of temporality could have been used to overcome the difference between “vulgar time” (chronos) and experiential time, to which he clearly sub-ordinated the former. Well, “could have been” if Heidegger’s program would have been completable. But Heidegger finally failed, “Being and Time” remained fragmentary. There are several closely related aspects for this failure. Ultimately, perhaps, as Cristina Lafont [24] argues, it is impossible to engage in a radical program of detranscendentalization and at the same time to try to achieve a fundamental foundation. This pairs with the inherited phenomenological habit to disregard the primacy of interpretation. The problem for Heidegger now is that the sign in the language is already in the world which has to be subdued. As Lafont brilliantly revealed, Heidegger still adheres to the concept of language as an “ontic” instrument, as something that is found in the outer world. Yet, this must count simply as a highly inappropriate reduction. Language constantly and refracted points towards the inwardly settled translation between body and thought and the outward directed translation between thought and community (of speakers), while translation is also kind of a rooting. Such we can conclude that ultimately Heidegger therefore still follows the phenomenological subject-object scheme. His attempt for a fundamental foundation while avoiding any reference to transcendent horizons must fail, even if this orientation towards the fundamental pretends to just serve as an indirect “foundation” (see below).

There is a striking similarity between Augustine and Heidegger. We could call it metaphysical linearity as a cosmological element. In case of Augustine it is induced by the believe in Salvation, in case of Heidegger by the believe into an absolute beginning paired with a (implicit) believe to step out of language. In a lecture held in 1963, that is 36 years after Being and Time, titled “Time and Being”, Heidegger revisits the issue of time. Yet, he simply capitulated from the problem of foundations, referring to “intuitional insight” as a foundation. In the speech “Time and Being” hold in 1962 [25], he said

To think the Being in its own right requires to dismiss Being as the originating reason of being-Being (des Seienden), in favor of the Giving that is coveredly playing in its Decovering (Entbergen), i.e. of the “There is as giving fateness.”12 (p.10)13

Here, Heidegger refutes foundational ontology in favour of the communal and external world by he concept of the Giving14. Yet, the step towards the communal still remains a very small step, since now not only the Other gets depersonalized as far as possible. The real serious issue here is that Heidegger now replaces the ontological conception of “ontic” language by the “ontic” communal. He still does not understand the double-articulation of the communal through language. We may say that Heidegger is struck by blindness (on his right eye).

Inga Römer [47] detects a certain kind of archaism throughout the philosophy of Heidegger, which comes along as a still not defeated thinking about origins.

Finally, in „Being and Time“ Heidegger detects the origin of time in the event, which he dedicatedly determines as the provider [m: the Giving] of Being and time. This Giving is seen as being divested from itself. The event, determined by Heidegger elsewhere as a singular tantum, is eliminated from itself—and nevertheless the event is conceived as the origin of time.15 (p.289)

Many years after the publication of “Being and Time”, in the context of the seminar “Time and Being” Heidegger claimed that he did not conceive fundamental ontology as kind of a foundation. He described the role of the Daseins-analytics as proposed in “Being and Time” in the following way [23]:

Being and Time is in fact on the way to find, taking the route through the timeness of Dasein in the interpretation of Being as temporality, a conception of time, that Owned of “time”, whence “Being” reveals itself as Presenting. Such however it is said that the fundamental mentioned in the fundamental ontology can’t take reference and synthesis. Instead, the whole analytics of Dasein ought to be repeated, subsequent of possibly having thrown light upon the sense of Being, in a more pristinely and completely different manner.16

Indeed, “Being and Time” remained fragmentary, Heidegger recognized the inherent incompatibility of the still transcendental alignment with the conception of the Dasein and was hence forced to shift the target of the Daseins-analytics [26](p.99). Being is not addressed from the vantage point of being-Being (Seiendes) anymore. It resulted in a replacement of the sense of Being by the question about the historical truth of Being as fateness. In the course of that shift, however, temporality lost its role, too, and was replaced by a thinking of a historized event. This event is conceived as kind of a non-spatial endurance [25]:

Time-Space (m: endurance) now denotes the open that in the mutually-serving-one-another of arrival, having been (Gewesenheit) and present clears itself. Only this open spacingly allows (räumt ein) the ordinarily known space its propagation. (p.19)17

As far as this move could be taken as a cure of the methodological problems in “Being and Time,” it turned out, however, to be far detrimental for Heidegger’s whole philosophy. He was forced to determine man by his ecstatic exposition and being-thrown (tossed?) into nothingness. Care as kind of cautious anticipation was replaced first by angst, then by incurable disgust through Sartre. While the early Heidegger precisely tried to cure the missing of primal relationality in phenomenology, the later Heidegger got trapped by an even more aggressive form of singularization and denial of relationality at all. This whole enterprise of existential philosophy suffers from this same deep disrespect if not abhorrence of the communal, of the practice of sharing joyfully a common language that turns into the Archimedic Point of being human. Well, how could he think differently given his particular political aberrancy?

Anyway, Heidegger’s shift to endurance brings us directly to the next candidate.

Bergson

Politically, in real life, Heidegger and Bergson could not be more different. The former more than sympathizing (up to open admiration) with totalitarianism in the form of Hitlerism and fascism, thereby matching his performative rejection of relationality, the latter engaging internationally in forming the precursor of the UN.

But, how does Bergson’s approach to time look like? For Bergson, logicism and the subject-object dichotomy are thoughts that are alien to him. Both actually have to assume a sequential order that yet have to be demonstrated in its genesis.18 The starting point for Bergson is the diagnosis that measurable time, or likewise measuring time, as it is done in physics as well by any clock-time introduces homogeneity, which in turn translates into quantificability [31]. As such, time is converted into a spatial concept, as these properties are also properties of space as physics conceives it. The consequence is that we create pseudo-paradoxes like that which has been explicated by Augustine. To this factum of quantificability Bergson then opposes qualitability. For him, quality and quantity remain incommensurable throughout his works.

At any rate, we cannot finally admit two forms of the homogeneous, Time and Space, without first seeking whether one of them cannot be reduced to the other […] Time, conceived under the form of an unbounded and homogeneous medium, is nothing but the ghost of space, haunting the reflective consciousness. ([32] p. 232)

So we can fix that time is essential a qualitative entity, or in other words, an intensity that is, according to Bergson, opposed to the extensity of spatial entities. Spatial entities are always external to each other, while for intensive entities—such as time—such an externalization is not possible. They can be thought only as a mutually interpenetrating beside-one-another, which however should be thought as an aterritorial “beside”. As Friedrich Kuemmel puts it, intensity, for Bergson, can be detached from extensity.19 Intensity then is being equipped by Bergson with a manifoldness or multiplicity that consequently establishes a reality apart from physical spatiality with its measurable time. This reality is the reality of consciousness and the soul. Bergson calls it “durée”, which of course must not be translated into “duration” (or into the German “Dauer”). Durée is more like the potential for communicable time, or in Deleuze’s words, a “potential number” ([33] p.45), to which we can refer in language literally as “referential time.”

Bergson’s notion of durée is quite easily determined (p.37)

It [durée] is a case of “transition,” of a “change,” a becoming, but it is a becoming that endures, a change that is substance itself. […] Bergson has no difficulty in reconciling the two fundamental characteristics of duration; continuity and heterogeneity. However, defined in this way, duration is not merely lived experience; […] it is already a condition of experience.

As a qualitative multiplicity, durée is opposed to quantitative multiplicity. For Bergson, this duality is a strict and unresolvable one, yet it does not set up an opposition, it is not subject of dialectic. It does, however, follow the leitmotif of Bergson, according to Deleuze ([33] p.23): People see quantitative differences where actually are differences in kind. (RRR)

Deleuze emphasizes that the two multiplicities have to be strictly distinguished ([33] p.38).

[…] the decomposition of the composite reveals to us two types of multiplicity. One is represented by space […]: it is a multiplicity of exteriority, of simultaneity, of juxtaposition, of order, of quantitative differentiation, of difference in degree; it is a numerical multiplicity, discontinuous and actual. The other type of multiplicity appears in pure duration: It is an internal multiplicity of succession, of fusion, of organization, of heterogeneity, of qualitative discrimination, or of difference in kind; it is a virtual and continuous multiplicity that cannot be reduced to numbers.

Here we may recall Aristotle’s notion of time as kind of order. This poses the question whether duration itself is a multiplicity. As Deleuze carves it out ([33] p.85):

At the heart of the question “Is duration one or multiple?” we find a completely different problem: Duration is a multiplicity, but of what type? Only the hypothesis of a single Time can, according to Bergson, account for the nature of virtual multiplicities. By confusing the two types – actual spatial multiplicity and virtual temporal multiplicity- Einstein has merely invented a new way of spatializing time.

Pushing Bergson’s architecture of time further, Deleuze develops his first accounts on virtuality. It becomes clear, that durée is a virtual entity. As such, it is outside of the realm of numbers, even outside of quantificability or quantitability. Speaking in Aristotelian terms we could say that time is a smooth manifold of kinds of orders. Again Deleuze (p.85):

Being, or Time, is a multiplicity. But it is precisely not “multiple”; it is One, in conformity with its type of multiplicity.

For Bergson, tenses are already actualizations of durée. The past is conceived as being different from the present in kind, and could not be compared to it. There is also possibility for a transition from a “past” to a “present.” It is the work of memory (as an abstract entity) that creates the link. Memory extends completely into present, though. Its main effect is to recollect the past. In this sense, memory is stepping forward. Durée and memory are co-extensive.

As we have seen, Bergson’s conception of time is strongly linked to consciousness and its particular memory. We also have seen that he considers physical time as a kind of a secondary phenomenon. He thinks that things surely have no endurance in the sense of a capability to actualize durée into an extended present.

This poses a problem: What is time in our outside? In Time and Free Will he writes [32],

Although things do not endure as we do ourselves, nevertheless, there must be some incomprehensible reason why phenomena are seen to succeed one another instead of being set out all at once. (p.227)

Well, what does this claim “things do not endure as we do ourselves” refer to? Is there endurance of things at all? And what about animals, thinking animals, or epistemic machines? As Deleuze explains, Bergson is able to solve this puzzle only by extending his durée into a cosmic principle ([33], pp.51). Yet, I think that in this case he mixes immaterial and material aspects in a quite inappropriate manner.

Bergson’s conception of time certainly has some appealing properties. But just as its much less potent rival phenomenology it is strongly anthropocentric. It can’t be generalized enough for our purposes that follow the question of time in architecture. Of course, we could conceive of architecture as a thing that is completely passive if nobody looks onto it or thinks about it. But what is then about cities? The perspective of passive things has been largely refuted, first by Heidegger through his hermeneutic perspective, and in a much more developed manner, by Bruno Latour and his Agent-Network-Theory.

In still other terms, we could say that Bergson’s philosophy suffers from a certain binding problem. I think it was precisely the binding problem that caused the hefty dispute between Einstein and Bergson. Just to be clear, in my opinion both of them failed.

Thus we need a perspective that allows to overcome the binding problem without sacrificing either the experiential time, or durée or the measurability of referential time. This perspective is provided by the semiotics of Charles Sanders Peirce.

Peirce

Peirce was an engineer, his formal accounts thus always pragmatic. This sets him apart from Bergson and his early devotion to mathematics. Where the former sees processes in which various parts engage, the latter sees abstract structures.

Being an engineer, Peirce looked at thought and time in a completely different manner. He starts with referential time, with clock-time. He does not criticize it at first hand as Bergson would later do.

The first step in our reconstruction of Peircean time is his move to show that neither thought nor, of course, consciousness can take place in an instant. Consciousness must be a process. Else, thought is a sign. One has to know that for Peirce, a sign is not to be mistaken as a symbol. For him it is an enduring situation. We will return to this point later.

In MS23720 (chapter IV in Writings 3) his primary concern is to explain how thinking could take place

A succession in time among ideas is thus presupposed in time-conception of a logical mind; but need this time progress by a continuous flow rather than by discrete steps?

Of course, he concludes that a “continuous time” is needed. Yet, at this point, Peirce starts to depart from a single, univoke time. He continues

Not only does it take time for an idea to grow but after that process is completed the idea cannot exist in an instant. During the time of its existence it will not be always the same but will undergo changes. […] It thus appears that as all ideas occupy time so all ideas are more or less general and indeterminate, the wider conceptions occupying longer intervals.

This way he arrives at a time conception that could be characterized as a multiplicity of continua. Even if it would be possible to determine a starting time and a time of completion for any of those intervals, it still remains that all those overlapping thoughts form a single consciousness.

Chapter 5 in “Writings 3” (MS239), titled “That the significance of thought lies in reference to the future” [35], starts in the following way.

In every logical mind there must be 1st, ideas; 2nd, general rules according to which one idea determines another, or habits of mind which connect ideas; and, 3rd, processes whereby such habitual connections are established.

The second aspect strongly reminds to our orthoregulation and the underlying “paradox of rule-following” first clearly stated by Ludwig Wittgenstein in the 1930ies [36]. The section ends with the following reasoning:

It appears then that the intellectual significance of all thought ultimately lies in its effect upon our actions. Now in what does the intellectual character of conduct consist? Clearly in its harmony to the eye of reason; that is in the fact that the mind in contemplating it shall find a harmony of purposes in it. In other words it must be capable of rational interpretation to a future thought. Thus thought is rational only so far as it recommends itself to a possible future thought. Or in other words the rationality of thought lies in its reference to a possible future.

In this brief paragraph we may find several resemblances to what we have said earlier, and elsewhere. First, Peirce’s conception of time within his semiotics provide us a means for referring to the binding problem. More precisely, thought as sign process is itself the mechanism to relate ideas and actions, where actions are always preceded, but never succeeded by their respective ideas.

Second, Peirce rejects the idea that a single purpose could be considered as reasonable. Instead, in order to justify reasonability, a whole population of remindable purposes, present and past, is required; all of them overlapping, at least potentially, all of them once pointing to the future. This multiplicity of overlapping and unmeasurable intervals creates a multiplicity of continuations. Even more important, this continuation is known before it happens. Hence, the present extends into the past as well as into the future. Given the fact that firstly the immediate effect of an action is rarely the same as the ultimate effect, and secondly the ultimate effect is often quite different to the expectation related to the purpose, we often do even not know “what” happened in the past. So, by applying ordinary referential time, our ignorance stretches to both sides of present, though not in the same way. It even exceeds the period of time of what could be called event.

Yet, by applying Peirce’s continuity, we find a possibility to simplify the description. For we then are faced by a single kind of ignorance that results in the attitude that Heidegger called “care” (Sorge).

The mentioned extension of the experienced ignorance as an ignorance within the present into the past and the future does not mean, of course, to propose a symmetry between the past and the future with respect to present, as we will see in a moment. Wittgenstein [40] is completely right in his diagnosis that

[…] in the grammar of future tense the conception of “memory” does not occur, even not with inverted sign.21 (p. 159)

The third issue, finally, concerns the way re relates rationality to the notion of “possible future.” This rationality is not claiming absolute objectivity, since it creates its own conditions as well as itself. Peirce’s rationality is a local one, at least at first sight. It is just this creating of the possible future that provides the conditions for the possibility of the experiencibility of future affairs.

The most important (methodological) feature of Peircean semiotics is, however, the possibility to jump out of consciousness, so to speak. Sign situations occur not only within the mind, they are also ubiquitous in interpersonal exchange, and even in the absorption of energy by different kinds of matter. Semiotics provides a cross-medial continuity. This argument has been extended later by John Dewey [37][38], Peirce’s pragmatist disciple .

Such we could say that, if (1) thought comprises signs, and (2) signs are sign situations, then it does not make sense to speak about “instantaneous” time regarding thought and consciousness in particular, but also regarding any interpretation in general, as interpretation is always part of a sign (-situation). Then, we also can say that presence lasts as long as a particular interpretation is “running”. Yet, signs refer to signs only. Interpretations are fundamentally open in its beginning as well as in its end. They are nested and occur in parallel, and are more broken than finished just contingently. Once the time string, or the interpretive chain, respectively, has been broken, past and future appear literally in their own right, i.e. de iure, and only by a formal act.22

The consequence of all that the probabilistic network of interpretations gives rise to a cloud of time strings, any of them with indeterminable ends. It is clear that signs and thus thinking would be absolutely impossible if there would be just one referential clock-time. But even more important, without the inner multiplicity of “sign time” there would be only the cold world of a single strictly causal process. There would be no life and no information. Only a single, frozen black hole.

Given the primacy of the cloud of time strings, it is easy to construct referential time as a clock-time. One just needs to enumerate the overlapping time strings in such a way that enumeration and counting coincide. Once this is done it is possible to refer to a clock. Yet, the clock would be without any meaning without such a enumerative counting. The clock the is suitably actualized in a more simple way by a perfectly repetitive process, that is, a process that actually is outside of time, much as Aristotle thought it is the case for celestial bodies. And once we have established clock time we can engage in interpersonal synchronization of our individual time string populations.

Peircean sign time thus not only allows to reconcile the two modi of time, the experiential time and referential time. It is also possible to extend the same process into historical time, rooting historicity in an alternative and much more appealing manner than it was proposed by Heidegger.

Wittgenstein

All the positions we met so far can be split into two sets. In the first part we find fundamental ontology and existential philosophy (Heidegger), analytic ontology (Oaklander), “folk approaches” (Augustine), idealistic conceptions (McTaggart) and physics with its reductionist perspective . In the second subset we find Aristotle, Bergson and Peirce.

The difference between the two parties lies in the way they root the concept of time. The former party roots it in reality; hence they ask about the inner structure of time, much like one would ask about the inner structure of wood. For the proponents of the second class time is primary experiential time and such always rooted in the interpretant, i.e. some kind of active observer, whether this refers to observers with or without consciousness. For all of them, though in different ways, the present is primary. For Aristotle it is kind of a substance, for Bergson durée, for Peirce the sign as process.

Wittgenstein does not say much time, since he seems to be convinced that there is not so much to say. He simply accepts the distinction between referential time of physics and experiential time and considers them to be incommensurable. [39]

Both ways of expressing it are okay and equitable, yet not blendable.23 ([40], p.81-82)

Already in the Tractatus, Wittgenstein wrote

We cannot compare any process with the “passage of time”—there is no such thing—but only with another process (say, with the movement of the chronometer).24 (TLP 6.3611)

Here it becomes clear that clock-time is nothing “built into matter”, but rather a communally negotiated reference, or in short, referential time. We all refer to the same particular process, whether this is length of a day or the number of state changes in Cs-133.25 Experiential time, on the other hand, can’t be considered as a geometrical entity, hence there is no such thing as a “point” in present. In experience, there is nothing to measure. The main reason for this being that experience is tightly linked to (abstract) modeling, and thus to the choreosteme. In short, experience is a self-generating process without an Archimedean Point.

“Now” does not denote a point in time. It is not a “name of a moment in time.”26 ([43], 157)

[…] yet it is nonsense to say ‚This is this‘, or ‚This is now‘.27 ([43], 159)

„Now“ is an indexical term, just as „I“, „this“ or „here“. Indexical terms do not refer to an index. Quite in contrast, sometimes, in more simple cases, they are setting an index, in more complicated cases indexical terms just denote the possibility for imposing an index onto a largely indeterminate context. Hence, it is for grammatical reasons that we can’t say “this is now.” Time is not an object. Time is nothing of which we could say that it does exist. Thus we also can not ask “What is time?” as this implies the existentialist perspective. The question about the reality of time is ungrammatical, it is like trying to play Chinese checkers28 on a chess board, or chess on a soccer field.

More precisely, there is no possibility to speak about “time as an object” in meaningful terms. For language is (i) a process itself, (ii) a process that intrinsically relates to the communal (there is no private language), and (iii) language is a strongly singular term. Thus we can conclude that there is no such thing as the objectification of time, or objective time.

Examples for such an objectification are easy to find. For instance, it is included in the question posed by Augustine “What is time?”  (Wittgenstein’s starting point for the Philosophical Investigations.) It is also included in the misunderstanding of an objective referential time. Or in the claim that time itself is flowing (like a river). Or in the attempt to proof that time itself is continuous.29

Instead, “now” is used as an indication of—or a pointer to—the present and the presence of the speaker. Its duration in terms of clock-time is irrelevant. It would be nonsense to attempt to measure this duration, because it would mean to measure the speaker and his act itself.

Accordingly, the temporal modi in language, the tenses, such as past, present time, future, reflect to the temporal modi of actions—including speech acts—, which take place in the “now” and are anchored in the future through their purpose ([42] p.142).

Confusing and mixing the two conceptions of time—referential time and experiential time—is the main reason, according to Wittgenstein, for enigmas and paradoxes regarding time (such as the distinction of A-series and B-series by McTaggart and in ontology).

For there is no such thing as the objectification of time, time is intrinsically a relational “entity”. As Deleuze brilliantly demonstrates in his reflections about Bergson [33], time can be thought only as durée, or in my words, as a manifold of anobjected time strings, that directly points to the virtual, which in turn is not isolated, but rather an intensity within the choreosteme.

The idealistic, phenomenological and existential approaches to temporality are deeply flawed, because it is not possible to take time apart, or to take time out of the game. Wittgenstein considers such attempts as a misuse of language. Expressions like „time itself“ or questions like “What is time?” are outside of any possible language.

In the ‘Philosophical Remarks’ he says

What belongs to the essence of the world could not be expressed by language. Only what we could imagine as being different language is able to tell.30 ([40] p.84).

Everything which we are able to describe at all, could also be different.31 ([45],p .173).

In order to play the game of “questioning reality of X” in a meaningful manner it has to be possible that it is not real, or partially. An alternative is needed, which however is missing in existential questions or attempts to find the essence. Thus it is meaningless (free of sense) to doubt (even implicitly) the reality of time, whether as present, as past or as future. It is similar to Moore’s paradox of doubting of having an arm. In the end, at least after Wittgenstein, one always have to begin with language. It is nonsense to begin with existence, or likewise essence.

Wittgenstein rejects the traditional philosophical reflection that always tried to find the eternal, necessary and general truth, essence or “true nature” as opposed to empirical—and pragmatical—impressions. The attempt to determine the reality of X as a being-X-as-such is a misuse of language, it is outside of the logic of language.

For Wittgenstein, the more interesting part of time points to memory, as clock-time is a mere convention. For him, memory is the sourcing wellspring (“Quelle”) of time, since the past is experienceable just as a recall of the past ([40] p.81f). Bergson called it recollection.

I think that there are one major consequence of Wittgenstein’s considerations. Time can be comprehended only as a transcendent structural condition of establishing a relation, hence also acting, speaking and thinking. Without such conditioning it is simply not possible to establish a relation. This extends, of course, also to the realm of the social [46]. Here we could even point to physics, particularly to the maximum speed of light, that is the maximum speed of exchanging information, which translates to the “establishment of time” as soon as a relation has been built. This includes that this building of a relation is irreversible. Within reversibility it does not make sense to speak about time. Even shorter, we could be tempted to say that within information there is no time, if it would be meaningful to think something like “within information”. Information itself is strictly bound to interpretation, which brings us back to Peircean semiotics.

Such we could say that we as humans “create” time mainly by means of language, albeit it is not the only possibility to “create” time. Yet, for us humans (as a collective individual beings32) there is hardly another possibility, for we can’t step out of language. Different languages and different uses of language “create” different times. It is this what Helga Nowotny calls “Eigenzeit” [46] (“self-owned time”).

It is rather important to understand that by means of these argument we don’t refer any more to something like “historical time” or “natural time”. Our argument is much more general.

Secondarily, then, we may conclude that we have to ask about the different ways we use the language game “time”.

Ricoeur

As other authors Paul Ricoeur proposes a strict discontinuity between historical time (“historicality”) and physical time. The former he also calls “time with present”, the latter “time without present.” Yet, unlike other authors he also proposes that this discontinuity can’t be reconciled or bridged. This hypothesis he proceeds to formulate by means of three aporias [47].

  • – Aporia 1, duality: Subjective time and objective time can’t be thought together in a single conception, and even more, they obscure them mutually.
  • – Aporia 2, false unity: Despite we take it for granted that there is one single time, we can’t justify it. We even contradict the insight—which appears as trivial—that there is subjective and objective time.
  • – Aporia 3, inscrutability: Thought can not comprehend time, since its origin can’t be grasped. Conceptually, time is ineluctable. Whenever philosophical thought starts to think about time, this thinking is already too late.

Ricoeur is the second author in our selection who takes a phenomenological stance. Heidegger’s “Being and Time” serves as his point of reference. Yet, Ricoeur is neither interested in the analysis of Being nor of the having-Been. The topic to which he refers in Heidegger, and at the same time his vantage point, is historicality, which he approaches in a very different manner. For Ricoeur, history and historicality can not only be understood just through narrativity; there is even a mutual structural determination. Experience of time as the source of historicality as well as the soil of it gets refigurated through narration. In the essay “On Narrative” [49] that he published while his major work “Time and Narration” [48] was in the making we can find his main hypothesis:

My […] working hypothesis is that narrativity and temporality are closely related—as closely as, in Wittgenstein’s terms, a language game and a form of life. Indeed, I take temporality to be that structure of existence that reaches language in narrativity and narrativity to be the language structure that has temporality as its ultimate referent. Their relationship is therefore reciprocal. (p.169)

Concerning narrativity, Ricoeur draws a lot, of course, on the structure of language and the structure of stories. On both levels various degrees of temporality and nonchronological proportions appear. On the level of language, we find short-range and long-range indicators of temporality, beyond mere grammar. Long-range indicators such as “while” or adverbs of time (“earlier”) do not have a clear boundary, neither structurally nor semantically. The same can be found on the level of the story, the plot as Ricoeur calls it. Here he distinguishes a episodic from a configurational dimension, the former presupposing ordinary, i.e. referential time. Taking into account that

To tell and to follow a story is already to reflect upon events in order to encompass them in successive wholes. (p.178)

it follows that any story comprises a

[…] twofold characteristic of confronting and combining both sequence and pattern in various ways.

In other words, a story creates a multiplicity of possible sequences and times, thereby opening a multiplicity of “planes of manifestation,” or in other words, a web of metaphors33.

[…] the narrative function provides a transition from within-time-ness to historicality.

Yet, according to Ricoeur the configurational dimension of the story has a particular effect on the ordinary temporality of a story as it is transported by the episodics. Through the triggered reflective act, the whole story may condense into a single “thought”.

Finally, the recollection of the story governed as a whole by its way of ending constitutes an alternative to the representation of time as moving from the past forward into the future, according to the well-known metaphor of the arrow of time. It is as though recollection inverted the so-called natural order of time. […] A story is made out of events to the extent that plot makes events into a story. The plot, therefore, places us at the crossing point of temporality and narrativity.

This single thought, the plot of a story as whole now is confronted particularly with the third aporia of inscrutability. Basically, for Ricoeur “not really thinking time” when thinking about time is aporetic. (fTR III 467/dZE III, 417) The aporia

[…] emerges right in that moment, where time, which eludes any attempt to be constituted, turns out to be associated to a constitutive order, which in turn always and already is assumed by the work of that constitution.

Any conception that we could propose about time is confronted with the impossibility of integrating this reflexively ineluctable reason. We never can subject time as an object of our reflexions completely. Inga Römer emphasizes (p.284)

Yet, and this is a crucial point for Ricoeur, “what is brought to its failure here is not thinking, in all its meanings, but rather the drive, better the hubris that our thinking seduces to attempt to dominate sense”. For this failure is only a relative one, the inscrutability is not faced with a lapse into silence, but rather with a polymorphy of arrangements and valuations.34

The items of this polymorphy are incommensurable for Ricoeur. Now, for Ricoeur this polymorphy of time experience is situated in a constitutive and reciprocal relationship with narrativity (see his main hypothesis in “On Narrative” that we cited above). Thereby, our experience of time refigurates and reconfigurates itself continuously. In other words, narration represents a practical and poetic mediation of heterogeneous experiences of time. This interplay, so Ricoeur, can overcome the limitations of philosophical inquiries of time.

Interestingly, Ricoeur rejects any systematicity of his arguments, as Römer points out: (p.454)

This association of withdrawal of grounds at the one hand and the challenge for a thinking-more and thinking-different is the strongest argument for Ricoeur’s explicit refusal of a system regarding the three aporias of time as well as their narrative answers.35 (p.454)

The result of this is pretty clear. The Ricoeurean aporetics starts to molt itself into a narration, constantly staggering and oscillating between its claiming, its negation, its negative positivity and its positive negativity, beginning to dazzle and getting incomprehensible.

Temporality tends to get completely merged in narrativity, which in turn becomes synonymous with the experience of time. Such, there are only two possibilities for Ricoeur, neither of which he actually did follow. The first is the denial of temporality that could be thought independent of narration. The second would be that life is equated with narration.

I think, Ricoeur would favour the second alternative. As Römer summarizes:

Historical practice allows us to mediate experienced time with linear time in its own creation, the historical time.36 (p.326)

Such, however, Ricoeur would introduce a secondary re-mystification, which actually is even an autolog one, since Ricoeur has been starting with it as an inscrutability. At this point, all his arguments vanish and turn into a simple pointing to experience.

In the end, the notion of historical practice remains rather questionable. Ricoeur uses the concepts of witness or testimony as well as “trace,” which of course reminds to Derrida’s infamous trace: an uninterpretable remnant of history. Despite Ricoeur emphasizes the importance of the reader as the situs of the completion of text, he never seems to accept interpretation as a primacy. Here, he closely follows the inherited phenomenological misconceptions of the object that exists independent from and outside of the subject. Other difficulties of it is the denial of transcendence and abstraction, which together with its logicism causes the wrong problem of freedom. Phenomenology never understood, whether in Husserl, Heidegger, Derrida, Ricoeur or analytic philosophy, that comparing things can’t take place on the same level as the compared things. Even the most simple comparison implies the Differential, requiring a considerable amount of constructive activity.

Outside phenomenology, Ricoeur’s attempt is only little convincing, albeit he describes many interesting observations around narration and texts. His aporetics of time appears half-baked, through and through, so to speak. Poisoned by phenomenology, and strangely enough forgetting about language in the formulation of his aporias, he commits almost all of the possible mistakes already in his premises. He objectifies time and he treats it as an existential, which could be explained. After all, his main objection that we “can’t really think time”, does not hit a unique. case. Any thinking of any concept is unable to “really think it.”

Our conclusion is not a rejection of Ricoeur’s basic idea of a mutual relationship between “thinking time” and narration. Yet, obviously thinking about narration and phenomenology is an impossibility itself.

One of interesting observations around narration is the distinction between the episodic and the configurational dimension of a plot. This introduces multiplicity, reversibility, and extended present as well as an additional organizational layer. Yet, Ricoeur failed to step out of his affections with narration in order to get aware of the opportunities attached to it.

Kant

Introducing transcendence into our game, we have to refer to Kant, of course, and his conception of time in his “Transzendentale Ästhetik der Kritik der reinen Vernunft”. Kant’s merit is the emancipation of transcendental thinking from the imagined divinity, albeit he did not push this move far enough.

By no means Kant demonstrated the irreality of time, as Einstein as well as McTaggard boldly claim. Kant just demonstrated that time can’t “have” a reality independent from a subject. Accordingly, the idea of an illusionary or irreal time itself is based on a fiction: the fiction of naïve realism. It claims that there is the possibility of an access to “nature” in a way that is independent of subject. Conversely, this does not mean that time as a reality is constructed by human thinking, of course.

The reason for misunderstanding Kant lies in the fact that Kant still argues completely within the realm of the human, while physicists like Einstein talk about the fiction of primarily unrelated entities. It is a major methodological element of the theoretic constitution of physics to assume so, in order to become able, so the fiction, to describe the relations then objectively. Well, actually this does not make much sense, yet physicists usually believe in it.

Far from showing that time is illusionary, Kant tried to secure the objectivity of time under conditions of empirical constitutions, that is, after the explicit and final departure from still scholastic pre-established harmonies that are guaranteed by God. In order to accomplish that he had to invent kind of an intrinsic transcendentality of empirical arrangements. This common basis he found in the transcendent sensual intuition.

For Kant time is a form of intuition (Anschauung), or more precisely, a transcendental and insofar pure form of sensual intuition. It is however of utmost importance, as Mike Sandbothe writes, that Kant himself relativized the universality that is introduced by the transcendentality of time, or in still other words, the intuition of the transcendental subject.

[…] die Form der Anschauung bloss Mannigfaltiges, die formale Anschauung aber Einheit der Vorstellung gibt.” ([47]p.154, B 160f)

The formal account in the intuition now refers to the use of symbols. Thus, it can’t be covered completely as a subject by the pure reason. Here, we find a possible transition to Wittgenstein, since symbols are symbols by convention. Note that this does not refer to a particular symbol, of course, but to the symbolicity that accompanies any instance of talking about time. On the one hand this points towards the element of historicity, which has been developed by Heidegger in a rather limited manner (because he restricted history to the realm of the Dasein, i.e. consciousness).

On the other hand, however, we could extend Kant’s insight of a two-fold constitution of time into more abstract, and this means a-human regions. In a condensed way Kant shows that we need sensual intuitions and symbolicity in order to access temporal aspects of the world. Sensual intuitions, then, require, in the widest sense, kind of match between sensed and the sensing. In human thinking these are the schemata, in particle physics it is the filter built deeply into matter. We could call this transverse excitability. In physics, it is called quantum.

Yet, the important thing is the symbolicity. We can immediately translate this into quantificability and quantitability. And again we are back at Aristotle’s conception.

2. Synopsis

So, after having visited some of the most important contributions to the issue of time we may try to approach a synopsis of those. Again, we have to emphasize that we disregarded many highly interesting ideas, among others those of Platon in his Timaios with his three “transcendental” categories of Being, Space and Becoming, or those of Schelling (cf. in [31]); or those of Deleuze in his cinema books, where he distinguished the “movement image” (presupposing clock time) from the “time image” that is able to provide a grip onto “time itself,” which, for Deleuze, is the virtual to which Bergson’s durée points to; likewise, any of the works by the authors we referred to should have been discussed in much more detail in order to do justice to them. Anyway.

Our intermediate goal was to liberate time from its human influences without sacrificing the applicability of the respective conception to the realm of the human. We need to do so in order to investigate the relation between time and architecture. This liberation, however, still has to obey to the insight of Wittgenstein that we must not expect to find an “essence” of time. Taking all the aspects together, we indeed may ask, as careful as possible,

How should we conceive of time?

The answer is pretty clear, yet, it comes as a compound consisting of three parts. And above all it is also pretty simple.

(1) Time is best conceived as a transcendent condition for the possibility of establishing a relation.

This “transcendent condition” is not possible without a respective plane of immanence, which in turn comprises the unfolding of virtuality. Much could be said about that, of course, with respect to the philosophical implications, its choreostemic references, or its architectonic vicinity. For instance, this determination of time suggests a close relationship to the issue of information and its correlate, causality. Or we could approach other conceptions of time by means of something like a “reverse synthesis.”

It is perhaps at least indicated to emphasize—particularly for all those that are addicted to some kind of science—that this transcendent condition does not, by no means, exclude any consideration of “natural” systems, even not in its material(ist) contraction. On the other hand, this in turn does not mean, of course, that we are doing “Naturphilosophie” here, neither of the ancient nor the scholastic type.

It is clear that we need to instantiate the subjects of this conception in order to achieve a practical relevance of it. It is in this instantiation that different forms of temporality appear, i.e. durée on the one hand and clock-time on the other. Nothing could be less surprising, now, as an incompatibility of the two forms of temporality. Actually, the expectation of a compatibility is already based on the misunderstanding that claims the possibility of a “direct” comparison (which is an illusion). Quite to the contrast, we have to understand that the phenomenal incommensurability just points to a differential of time, which we formulated as a transcendent condition above.

Now, one of the instantiations, clock-time, or referential time, is pretty trivial. We don’t need to deal with it any further. The other branch, where we find Peirce and Bergson, is more interesting.

As we have seen in our discussion about their works, multiplicity is an essential ingredient of relational time. Peirce and Bergson arrived at it on different ways, though. For Peirce it is a consequence of the multiplicity of thoughts about something, naturally derived from his semiotics. For Bergson, it is a multiplicity within experience, or better the experiencing consciousness. So to speak, they take inverse positions regarding the mediality. We already said that we prefer the Peircean perspective due to its more prominent potential for generalization. Yet, I think the two perspectives could be reconciled quite easily. Both conceptions conceive primal time as “experiential” time (in the widest sense).

Our instantiation of time as a transcendent condition is thus:

(2) Transcendent time gets instantiated as a probabilistic, distributed and manifold multiplicity of—topologically spoken—open time strings.

Each time string represents a single and local present, where “local” does not refer to a “spatial place”, but rather to a particular sign process.

This multiplicity is not an external multiplicity, despite it is triggered or filled from the external. It is also not possible to “count” the items in it, without loosing present. If we count, we destroy the coherence between the overlapping strings of present, thus creating countable referential time. This highlights a further step of instantiation, the construction of expressibility.

(3) The pre-specific multiplicity of time strings decoheres by symbolization into a specific space of expressibility.

Symbolization may be actualized by means of numbers, as already mentioned before. This would allow us to comprehend and speak of movement. We also have seen that we could construct a web of proceeding metaphors and their virtual movement. This would put us in midst the narration and into metaphoricology, as I call it, which refers to the perspective that conceives of being human and of human beings as parts of lively metaphors. In other words, culture itself becomes the story and the narrative.

As still another possibility we could address the construction of a space of expressibility of temporality quite directly. Such a space need to be an aspectional space, of course. Just keep in mind that the aspectional space is not a space of quantities, as it is the case for a Cartesian space. The aspectional space is a space that is characterized by a “smooth” blending of intensity and quantity. We may call it intensive quantities, or quantitable intensities. It is a far-reaching generalization of the “ordinary” space conceptions that we know from mathematics. As the aspects —the replacement of dimensions—of that space we could choose the modes of temporality—such as past, present, future—, the durée, the referential time, or implicit time as it occurs and shows up in behavior or choreostemic space. We also could think of an aspection that is built by a Riemannian manifold, allowing to comprise linearity and circularity as just a single aspect.

The tremendous advantage of such a space is manifold, of course, because an infinite amount of particular time practices can be constructed, even as a continuum. This contiguous and continuous plurality is of a completely different kind as the unmediatable items in the plurality of time conceptions that has been proposed by Mike Sandbothe [8].

The aspectional space of transcendent time offers, I mentioned it, the possibility for expressing time, or more precisely, a particular image of time. There are several of those spaces, and each of them is capable to hold an infinite number of different images of time.

It is now easy to understand that collapsing the conditions for building relations with the instantiation into a concrete time form, or even with the action (or the “phenomenon”) results in nothing else than a terrible mess. Actually, it is precisely the mess that physicists or phenomenology create in different ways. “Phenomenal” observables of this mess are pseudo-paradoxes or dualities. We also could say that such mess is created due to a wrong application of the grammar of time.

There is one important aspect of time and temporality, or perspective onto them, that we mentioned only marginally so far, the event. We met it in Heidegger’s “Being and Time” as the provider [m: the Giving] and insofar also the origin of Being and time. We also saw that Ricoeur uses them as building bricks for stories that combine them into successive wholes. For Dewey (“Time and Individuality”, “Context of Thought”) the concept of an event involves both the individual pattern of growth and the environmental conditions. Dewey, as Ricoeur, emphasizes that there is no geometrical sequence, no strict seriality to which events could be arranged. Dewey calls it concurrence, which could not be separated from occurrence of an event.

Yet, for both of them time remains something external to the conception of event, while Heidegger conceives it as the source of time. Considering our conception of time as a proceeding actualization of Differential Time we could say the the concept of event relates to the actualization of the relation within the transcendence of its conditions. Such it could be said to accompany creation of time, integrating transcendent and practical conditions as well as all the more or less contingent choices associated with it. In some way we can see that we have proceduralized (differentiated) Heidegger’s “point of origin”.37. Marc Rölli [52] sharpens this point by referring to Deleuze’s conception as “radically empiricist”, dismissing Heidegger through the concepts of actuality and virtuality. Such we can see that the immediate condition that is embedding the possibility of experience is the “event,” which in turn can be traced back to a proper image of time. Time, as a condition, is mediated towards experience by the event, as a condition. Certainly, however, the “event” could not be thought without an explicitly formulated conception of time. Without it, a multitude of misunderstandings must be expected. If we accept the perspective that insofar time is preceding substance, which resolves of course into a multiplicity in a Deleuzean perspective, we also could say that the trinity of time, event and experience contributes to the foil of immanence, or even builds it up, where experience in turn refers to the choreostemic constitution of being in the world.

In order to summarize our conception as an overview… here is how we propose to conceive of time

  • (1) Time is a transcendent condition for the possibility of establishing a relation, or likewise a quality.
  • (2) It gets instantiated as a probabilistic multiplicity of open time strings that, by the completion of all instantiations, present presence.
  • (3) The pre-specific multiplicity of time strings decoheres by symbolization into a specific, aspectional space of expressibility.
  • (4) Any particular “choice” of a situs in this space of intensive quantities represents the respective image of time, which then may emerge in worldly actualizations.

Particularly regarding this last element we have to avoid the misunderstanding of a seriality of the kind “I choose then I get”. This choice is an implicit one, just as the other instantiations, and can be “observed” only in hindsight, or more precise, they show themselves only within performance. Only in this way we can say that it brings time into a particular Lebenswelt and its contexts as a matter (or subject) of design.

Nevertheless, we now could formulate kind of a recipe for creating a particular “time”, form of temporality, or “time quality.” This would work also in the reverse direction, of course. It is possible to construct a comparative of time qualities across authors, architects or urban neighborhoods. Hopefully, this will help to improve urban practices. In order to make this creational aspect more clear, we now have to investigate the possibilities to create time “itself”.

to be continued …

(The next part will deal with the question whether it could be possible to identify the mechanisms needed to create time…)

Notes

1. “Living City” was Archigram’s first presentation to the public, which has been curated by Ron Herron in 1963. 

2. German orig.: „Zuletzt markiert die Zeit für Ricoeur das “Mysterium” unseres Denkens, das sich der Repräsentation verweigert, indem es unser Dasein auf eine für das Denken uneinholbare Weise umgreift.“

3. As in the preceding essays, we use the capital “U” if we refer to the urban as a particular quality and as a concept in the vicinity of Urban Reason, in order to distinguish it from the ordinary adjective that refers to common sense understanding.

4. remark about state and development.

5. We discussed them in the essay about growth patterns. The fractal is a consequence of self-affine mapping, roughly spoken, a local replacement by a minor version of the original diagram.

6. It is tempting to relate this position to Heisenberg’s uncertainty principle. Yet, we won’t deal with contemporary physics here, even as it would be interesting to investigate the deficiencies of physical conceptions of time.

7. McTaggart paper about time that has been cited over and over again and became unfortunately very influential. Yet, it is nothing but a myth. For a refutation see Tegtmeier [18]. For reasons of its own stupidity and the boldly presented misinterpretation of the work of Kant, McTaggart’s writing deserves the title of a “most developed philanosy” (Grk: anoysia ανοησία, nonsense, or anosia, immunity). It is not even worthwhile, as we will see later through our discussion of Wittgenstein’s work regarding time, to consider it seriously, as for instance Sean Power does .

8. There is a distant resemblance to Georg Berkley’s “esse est percipi.” [20] Yet, in contrast to Berkley, we conceive of interpretation as an activity that additionally is deeply rooted in the communal.

9. German original: SZ: 326: „Zukünftig auf sich zurückkommend, bringt sich die Entschlossenheit gegenwärtigend in die Situation. Die Gewesenheit entspringt der Zukunft, so zwar, dass die gewesene (besser gewesende) Zukunft die Gegenwart aus sich entlässt. Dies dergestalt als gewesend-gegenwärtigende Zukunft einheitliche Phänomen nennen wir die Zeitlichkeit.

10. One has to consider that Heidegger conceives of Being only in relation to the Being-there (“Dasein”), while the “Being-there” is confined to conscious beings.

11. The translators used ”falling”, which however does not match the German “verfallend”. (Actually, I consider it as a mistake.) Hence, I replaced it by a more appropriate verb.

12. Note that Heidegger always used to write in a highly ambigue fashion, which makes it nearly impossible to translate him literally from German to English. In everyday language “Es gibt” is surely well translated by “There is.” Yet, in this text he repeatedly refers to “giving”. Turning perspective to “giving” opens the preceding “Es” away from its being as impersonate corpuscle towards impersonal “fateness”. This interpretation matches the presentation of the affair in [24].

13. German original: “Das Sein eigens denken, verlangt, das Sein als den Grund des Seienden fahren zu lassen zugunsten des im Entbergen verborgen spielenden Gebens, d.h. des „Es gibt“.“

14. see also: Marcel Mauss, Die Gabe. Form und Funktion des Austauschs in archaischen Gesellschaften. Suhrkamp, Frankfurt 2009 [1925].

15. German orig.: „In “Zeit und Sein” schliesslich sieht Heidegger den Ursprung der Zeit im Ereignis, welches er ausdrücklich als den [sich ] selbst entzogenen Geber von Sein und Zeit bestimmt. Das Ereignis, von Heidegger andernorts bestimmt als singulare tantum, ist selbst grundsätzlich entzogen – und dennoch ist das Ereignis der Ursprung der Zeit.“

16. German original (my own translation): “Sein und Zeit ist vielmehr dahin unterwegs, auf dem Wege über die Zeitlichkeit des Daseins in der Interpretation des Seins als Temporalität einen Zeitbegriff, jenes Eigene der “Zeit” zu finden, von woher sich “Sein” als Anwesen er-gibt. Damit ist aber gesagt, daß das in der Fundamentalontologie gemeinte Fundamentale kein Aufbauen darauf verträgt. Stattdessen sollte, nachdem der Sinn von Sein erhellt worden wäre, die ganze Analytik des Daseins ursprünglicher und in ganz anderer Weise wiederholt werden.“ [21]

17. German original (my translation): “Zeit-Raum nennt jetzt das Offene, das im Einander-sich-reichen von Ankunft, Gewesenheit und Gegenwart sich lichtet. Erst dieses Offene und nur es räumt dem uns gewöhnlich bekannten Raum seine mögliche Ausbreitung ein.“

18. This also holds for any of the attempts hat can be found in physics. The following sources may be considered as the most prominent sources, though they are not undisputed: Carroll [22], Price [23][24], Penrose [25]. Physics always and inevitably conceives of time as a measurable “thing”, i.e. as something which already has been negotiated in its relevance for the communal aspects of thinking. See Aristotle’s conception of time.

19. hint to Schelling, for whom intensity is not accessible at all, but could be conceived only as a force that expands into extensity.

20. You will find Peirce’s writings online here: http://www.cspeirce.com/; the parts reference here for instance at http://www.cspeirce.com/menu/library/bycsp/logic/ms237.htm,

21. German original (my transl.): „Denn in der Grammatik der Zukunft tritt der Begriff des ,Gedächtnis’ nicht auf, auch nicht mit umgekehrten Vorzeichen.“

22. In meditational practices one can extend the interpretive chain in various ways. The result is simply the stopping of referential time.

23. German orig.: „Beide Ausdrucksweisen sind in Ordnung und gleichberechtigt, aber nicht miteinander vermischbar“.

24. German orig.: „Wir können keinen Vorgang mit dem ,Ablauf der Zeit’ vergleichen – diesen gibt es nicht – sondern nur mit einem anderen Vorgang (etwa mit dem Gang des Chronometers).“ translation taken from here.

25. 1 second is currently defined as the duration of 9192631770 transitions between two energy levels of the caesium-133 atom. [39] Interestingly, this fits nicely to Aristotle’s conception of time. The reason to take the properties of Cs-133 as a reference is generality. The better the resolution of the referential scale the more general it could be applied.

26. German orig.: „„Jetzt“ bezeichnet keinen Zeitpunkt. Es ist kein „Name eines Zeitmomentes“.“

27. German orig.: „[…] es ist aber Unsinn zu sagen ‘Dies ist dies’, oder ‘Dies ist jetzt’.“

28. In German “Halma”.

29. Much could be said about physics here, regarding the struggling of physicists to “explain” the so-called arrow of time, or regarding the theory of relativity or quantum physics with its Planck time, but it is not close enough to our interests here. Physics always tries to objectify time, which happens through claiming an universally applicable scale, hence they run into paradoxes. In other terms, the fact of the necessity of conceptions like Planck time, or time dilatation, is precisely that without observer there is nothing. The mere possibility of observation (and the observer) vanishes at the light of speed, or at the singularity “within” black holes”. In some way, physics all the time (tries to) proof(s) their own nonsensical foundations.

30. German orig.: „Was zum Wesen der Welt gehört, kann die Sprache nicht ausdrücken. (…) Nur was wir uns auch anders vorstellen können, kann die Sprache sagen.”

31. German orig.: ,,Alles was wir überhaupt beschreiben können, könnte auch anders sein”.

32. Note that in case of a city we meet somewhat the inverse of it. We could conceive of a city as “an individual being made from a collective.”

33. see also Paul Ricoeur (1978), “The Metaphorical Process as Cognition, Imagination, and Feeling,” Critical Inquiry, 1978.

34. German orig.: „Aber, und das ist für Ricoeur entscheidend, “was hier zum Scheitern gebracht wird, ist nicht das Denken, in allen Bedeutungen des Wortes, sondern der Trieb, besser die hybris, die unser Denken dazu verleitet, sich zu Herrn des Sinns zu machen“. Aufgrund dieses nur relativen Scheiterns stehe der Unerforschlichkeit kein Verstummen, sondern vielmehr eine Polymorphie der Gestaltungen und Bewertungen der Zeit gegenüber.“

35. German orig.: „Diese Zusammengehörigkeit von Entzug des Grundes und Herausforderung um Mehr- und Andersdenken ist der stärkste Grund für Ricoeurs explizite Ablehnung eines Systems sowohl der drei Aporien der Zeit selbst wie auch ihrer narrativen Antworten.“

36. German orig.: „Historische Praxis erlaubt uns, die erlebt Zeit mit der linearen Zeit in einer ihr eigenen Schöpfung, der historischen Zeit, zu vermitteln.“

37. Much more would be to say about the event, of course (cf. [51]). Yet, I think that our characterization not only encompasses most conceptions or fits to most of the contribution to the “philosophy of the event,” it also clarifies and sheds light (kind of x-rays?) on them.

References

  • [1] Simon Sadler, Archigram – Architecture without Architecture. MIT Press, Boston 2005.
  • [2] Koolhaas, Junkspace
  • [3] Robert Venturi, Complexity and Contradiction in Architecture. 1977 [1966].
  • [4] Bernard Tschumi, Architecture and Disjunction. MIT Press, Boston 1996.
  • [5] Franz Oswald and Peter Baccini, Netzstadt: Einführung zum Stadtentwerfen. Birkhäuser, Basel 2003.
  • [6] Sigfried Giedion, Space, Time and Architecture: The Growth of a New Tradition. 1941.
  • [7] Aldo Rossi, The Architecture of the City. Oppositions 1984 [1966].
  • [8] Mike Sandbothe, „Die Verzeitlichung der Zeit in der modernen Philosophie.“ in: Antje Gimmler, Mike Sandbothe und Walther Ch. Zimmerli (eds.), Die Wiederentdeckung der Zeit. Primus & Wissenschaftliche Buchgesellschaft, Darmstadt 1997. available online.
  • [9] Mary Louise Gill, Aristotle’s Distinction between Change and Activity. in: Johanna Seibt (ed.), Process Theories: Crossdisciplinary Studies in Dynamic Categories. p.3-22.
  • [10] Yeonkyung Lee and Sungwoo Kim (2008). Reinterpretation of S. Giedion’s Conception of Time in Modern Architecture – Based on his book, Space, Time and Architecture. Journal of Asian Architecture and Building Engineering 7(1):15–22.
  • [11] Tony Roark, Aristotle on Time: A Study of the Physics.
  • [12] Werner Heisenberg, Physics and Philosophy. The Revolution in Modern Science. Harper, New York 1962.
  • [13] Ursula Coope, Time for Aristotle, Oxford University Press, 2005.
  • [14] John Ellis McTaggart (1908). The Unreality of Time. Mind: A Quarterly Review of Psychology and Philosophy 17: 456-473.
  • [15] L. Nathan Oaklander, Quenin Smith (eds.), The New Theory of Time. Yale University Press, New Haven (CT) 1994.
  • [16] L. Nathan Oaklander (2004). The Ontology of Time (Studies in Analytic Philosophy)
  • [17] Sean Power, The Metaphysics of Temporal Experience. forthcoming.
  • [18] Erwin Tegtmeier (2005). Three Flawed Distinctions in the Philosophy of Time. IWS 2005.
  • [19] Thomas Sheehan, “Heidegger, Martin (1889-1976)” in: Edward Craig (ed.), Routledge Encyclopedia of Philosophy, Routledge, New York 1998, IV, p.307-323.
  • [20] George Berkley, Eine Abhandlung über die Prinzipien der menschlichen Erkenntnis (1710). Vgl. vor allem die ‚Sectionen‘ III-VII und XXV, Übers. F. Überweg, Berlin 1869.
  • [21] Martin Heidegger, Being and Time. transl. John Macquarrie & Edward Robinson (based on 7th edition of “Sein und Zeit”), Basil Blackwell, Oxford 1962. available online.
  • [22] Martin Heidegger, Sein und Zeit. Tübingen 1979 [1927].
  • [23] Martin Heidegger, Protokoll zu einem Seminar über den Vortrag “Zeit und Sein”. in: Zur Sache des Denkens. Gesamtausgabe Band 14, p.34. Klostermann, Frankfurt 2007 [1967].
  • [24] Cristina Lafont (1993). Die Rolle der Sprache in Sein und Zeit. Zeitschrift für philosophische Forschung, Band 47, 1.
  • [25] Martin Heidegger, Zur Sache des Denkens. Gesamtausgabe Band 14. Klostermann, Frankfurt 2007.
  • [26] Christian Bermes, Ulrich Dierse (eds.), Schlüsselbegriffe der Philosophie des 20. Jahrhunderts. Meiner, Hamburg 2010.
  • [27] Sean Carroll, From Eternity to Here: The Quest for the Ultimate Theory of Time. Oneworld, Oxford 2011.
  • [28] Huw Price, Time’s Arrow and Archimedes’ Point: New Directions. Oxford University Press, Oxford 1996.
  • [29] Huw Price (1994). Reinterpreting the Wheeler-Feynman Absorber Theory: Reply to Leeds. The British Journal for the Philosophy of Science 45 (4), pp. 1023-1028.
  • [30] Roger Penrose, The Road to Reality: A Complete Guide to the Laws of the Universe. Vintage, London 2004.
  • [31] Friedrich Kuemmel, Über den Begriff der Zeit. Niemeyer, Tübingen 1962.
  • [32] Time and Free Will: An Essay on the Immediate Data of Consciousness, transl., F.L. Pogson, Montana: Kessinger Publishing Company, original date, 1910 (orig. 1889).
  • [33] Gilles Deleuze, Bergsonism.
  • [34] Lawlor, Leonard and Moulard, Valentine, “Henri Bergson”, in: Edward N. Zalta (ed.), The Stanford Encyclopedia of Philosophy (Fall 2012 Edition), available online.
  • [35] Charles Sanders Peirce, Writings 3, 107-108, MS239 (Robin 392, 371), 1873. available online.
  • [36] Ludwig Wittgenstein, Philosophical Investigations. §201
  • [37] John Dewey, “Time and Individuality,” in: Jo Ann Boydston (ed.), Later Works of John Dewey, Vol.14. Southern Illinois University Press, Carbondale 1988.
  • [38] John Dewey, “Experience and Nature,” in: Jo Ann Boydston (ed.), Later Works of John Dewey, Vol.1. Southern Illinois University Press, Carbondale 1981 , p. 92.
  • [39] Rudolf F. Kaspar und Alfred Schmidt (1992). Wittgenstein über Zeit. Zeitschrift für philosophische Forschung, Band 46(4): 569-583.
  • [40] Ludwig Wittgenstein, Philosophische Bemerkungen. in: Werkausgabe Bd. 2. Frankfurt 1984.
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  • [44] Andrea A. Reichenberger, „Was ist Zeit?“ Wittgensteins Kritik an Augustinus kritisch betrachtet. in: Friedrich Stadler, Michael Stöltzner (eds.), Papers of the 28th International Wittgenstein Symposium 7-13 August 2005. Zeit und Geschichte – Time and History. ALWS, Kirchberg am Wechsel 2005.
  • [45] Tagebücher 1924-1916. in: Ludwig Wittgenstein, Werkausgabe Bd.1, Frankfurt 1984.
  • [46] Helga Nowotny, Eigenzeit: Entstehung und Strukturierung eines Zeitgefühls. Suhrkamp 1993.
  • [47] Inga Römer, Das Zeitdenken bei Husserl, Heidegger und Ricoeur. Springer, Dordrecht & Heidelberg 2010.
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۞

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Descartes, updated.

December 27, 2012 § 1 Comment

Yes, I am a Cartesian. Well, at least abstractly and partially.

Why Descartes? And why updating him? And why here in this series about Urban Reason?

Well, there are roughly three reasons for that. Firstly, because he was the first who concisely expressed the notion of method. And that is certainly of some relevance concerning our collateral target, planning in the context of urban affairs. Second, because the still prevailing modernist thinking is soaked by Descartes’ rationalist ideas. Doing one thing after another, the strategy of divide and conquer, is essentially Cartesian. Such, Descartes is still the secret hero among functionalists and software programmers of our days. And the third reason, finally,  for revisiting Descartes is that regarding the issues risen by planning and method we have to get clear about the problematics of rationalism1, quite beyond the more naturalist approach that we put forward earlier, aligning planning to the embryonic mode of differentiation. We again meet the “binding problem,” for at the one side Descartes’ “Methode” considers epistemic issues,  but on the other neither planning nor method could be considered just as a matter of internal epistemic stances. To put in a more rhetoric manner, could we (i) plan thinking2 and could we (ii) expect to completely think through a plan?

Descartes, living in a transitional time between two great ages, between renaissance and enlightenment, expressed for the first time a strong rational “system”, renewing and updating thereby Platon’s philosophy. When dozing in the Portuguese sun, while ears being filled with some deep house I can imagine that today we are going to experience kind of a reverse passage, a trajectory through Descartes, back from rationalist, logicist, mechanist way of thinking full of abstract ideas that are detached from life like for instance independence towards the classic praise of vortices, broiling, emergence, creativity and dignity of the human practices, that is relating to each other in first place. As one of the first we will meet Leonardo, the timeless genius.

Figure 1. A vortex, in Leonardo’s imaginations.

blobs-1b-det2

In short,  it seems,  in such day dreaming, that we are going to leave the (Roman) module, returning to Athens figures.3 Of course, on this course we carry a backpack, and not a small one, filled with more recent philosophical achievements.4

Here in this essay, I will try to outline a possible update of Cartesian thinking. I tend to propose that modernism, and thus still large parts of contemporary culture, is strongly shaped by his legacy. Obviously, this applies also for the thinking of most of the people and their thinking at least in Western Cultures.

Descartes brought us the awareness about method.  Yet, his initializing version came with tremendous costs. Cartesian thinking implemented the metaphysical believe of independence into the further history of Western societies to come.5 For our investigation, it is the general question about method, mainly with regard to planning, that serves us as a motivational base. We will see whether it is possible to develop the Cartesian concept of method without sticking to his metaphysical believes and the resulting overt rationalism.

Serving still the same purpose as intended by Descartes—to add some update on the notion of method—, in the end this update will turn out to be more like a major release, just to borrow a notion from software production. While the general intention may still resemble Descartes’ layout, the actual mechanisms will be quite different, and probably the whole thing won’t be regarded as Cartesian any more by the respective experts.

But why should one, regarding plans and their implementation, bother with philosophy and other abstract stuff of similar kinds at all, particularly in architecture and urbanism? Isn’t architecture just about pretty forms and optimal functions, optimal fulfillment of a program—whether regarding land-use or the list of rooms in a building—, mingling those with a more or less artful attitude? Isn’t urbanism just about properly building networks of streets and other infrastructure, including immaterial ones such as safety (police, fire, health) and legislative prescriptions for guiding development?

Let us listen to the voice of Vanessa Watson [3], University of Cape Town, South Africa, as she has been writing about it in an article published in 2006 (my emphasis):

The purpose of this article has been to question the appropriateness of much of the thinking in planning that relates to values and judgement. I argue that two main aspects of this thinking are problematic: a focus on process and a neglect of outcomes, together with the assumption that such processes can be guided by a universal set of deontological values, shaped by the liberal tradition. These aspects become particularly problematic in a world which is characterized by deepening social and economic differences and inequalities and by the aggressive promotion of neoliberal values by particular dominant nation-states. (p. 46)

Obviously,  she is asking about the conditions of such implementation. Particularly, she argues that one should be aware about values.

The notion of introducing values into deliberative processes is explored.  (p.31)

In fact, the area of planning6 is a hot spot for all issues about the question what humans would like to “be”, to achieve. Not primarily as an individual (though this could not be neglected), but rather as a “group” in these ages of globalization.7 And many believe not only that human affairs are based on values, but also that this is necessarily so. Watson’s article is just one example for that.

Quite obviously, planning is about the future, and more precisely, about decision-making regarding this future. Equally obvious, it would be ridiculous to confine planning just to that. Yet, stating that ex-post is something very different from ex-ante, as Moroni [4] does in his review of [5], is not only not sufficient, it is struck by several blind spots, e.g. regarding the possibility of predictive modeling. Actually, bringing ex-post and ex-ante perspective to a match is the only way to enable oneself for proper anticipation, as it is well known in financial industries and empiric risk analysis. This is not only admissible in economic contexts. It has been demonstrated as a valuable tool in digital humanities as well. Else, it should be clear that a reduction to either the process or the outcome must be regarded as seriously myopic. What then is planning? (If there is a possible viable definition of it at all.)

Actually, looking to the literature there seem to be as much different definitions for planning as there are people calling themselves planners. In the community of those people there is a fierce discussion about it, even after more than a century of town planning offices. Different schools can be observed, such as rationalists (cf. [5]) or “radical hands-on practitioners,” the former believing in the possibility of pervasive comprehension, the latter denying the feasibility of theory and just insisting on manuals as collections of mystical hands-on recipes [6]. Others, searching for kind of a salvation, are trying to adopt theories from other domains, which poses at least a double-sided problem, if neither the source such as complexity or evolutionary theory is properly understood (cf. [7], [8], [9]) nor the process of adopting them, as Angelique Chettiparamb has been pointing out [10]. As a matter of fact urban or regional planning still fails much too often, particularly corresponding to the size and the scope of the project, and a peculiar structure shows up in this failure: the missing of a common structure across planning projects. One of the reasons at the surface for complicating the subject matter is certainly the extended time horizon affected by the larger plans. Of course, there is also the matter of scale. Small projects often succeed: they are completed within budget, within time, they look like designed and clients are permanently satisfied. Yet, this establishes swarms of independent planning and building, which, according to Koolhaas led to Junkspace. And we should not overlook urban sprawl, which many call the largest failure of planning. Swarms of small projects, even if all of them would be successful, can’t replace large-scale design, it seems.

In other words, the suspicion is that there is a problem with the foundations, with the concepts buried in the idea of planning, the way of speaking, i.e. the performed language games, and probably even with the positioning of the whole area, with the methods, or with all of those issues together. In agreement with Franco Archibugi [5] we may conclude that there are two main challenges: (i) the area of planning is largely devoid of a proper discourse about its foundations and (ii) it is seriously suffering from the binding problem as well.

The question about the foundations is “foundational” for the possibility of a planning science at large. Heidegger in “Sein und Zeit” mentioned ([11]p.9)

Even as the significance of scientific research is always given in this positivity, its actual progress completes not so much through the collection of results and their salvage in “manuals” than in the asking for the basic constitutions of the respective domain, an asking that mostly will be seen as reactively driven out of the increasing technical expertise being fixed in such manuals.

…and a few sentences later :

The level of a science is determined by its capability for a crisis of its foundational concepts.8

Nowadays, we even can understand that this crisis has to be an ongoing crisis. It has to be built into the structure of the respective science itself, such that the “crisis as event” is not possible any more. As an example we will not only throw a glimpse towards biology, we will even assimilate its methodological structure.

I believe that all those methodological (meta-)issues can’t be addressed separately, and also not separately from so-called practical issues. Additionally, I think that in case of an investigation that reaches out into the “social” the question of method can’t be separated from that about the relation between ethics and planning, or from its target, the Urban (cf. [12]). Such a separation would implicitly follow the structure of reductionist rationalism,  which we have, of course, to avoid as a structural predetermination. Therefore I decided to articulate and to braid these issues in a first round all together into one single essay, even to the cost of its considerable length.9

The remainder of this essay revolves around method, plan and their vicinity, arranged to the following sections (active links):

1. Method a la Carte(sian)

Descartes meant to extend the foundations devised long before him by Aristotle. The conviction that some kind of foundations are necessary and possible is called foundationalism. In his essay about Descartes epistemology [13], Newman holds that

The central insight of foundationalism is to organize knowledge in the manner of a well-structured, architectural edifice. Such an edifice owes its structural integrity to two kinds of features: a firm foundation and a superstructure of support beams firmly anchored to the foundation. A system of justified beliefs might be organized by two analogous features: a foundation of unshakable first principles, and a superstructure of further propositions anchored to the foundation via unshakable inference.

In Descartes’ own words:

Throughout my writings I have made it clear that my method imitates that of the architect. When an architect wants to build a house which is stable on ground where there is a sandy topsoil over underlying rock, or clay, or some other firm base, he begins by digging out a set of trenches from which he removes the sand, and anything resting on or mixed in with the sand, so that he can lay his foundations on firm soil. In the same way, I began by taking everything that was doubtful and throwing it out, like sand … (Replies 7, AT 7:537)

Here the reference to architecture is a homage to Aristotle, who also used architecture as kind of a structural template. The big question is whether such a stable ground is possible in the realm of arguments. If not, a re-import of the expected stability won’t be possible, of course. The founder of mechanics, Archimedes, already mentioned that given a stable anchor point he could move the whole world. For him it was clear that such a stable point of reference is to be found only for local contexts.

In his “Discours de la Methode” Descartes distinguished four precepts, or rules, about how to achieve a proper way of thinking.

(1) The first was never to accept anything for true which I did not clearly know to be such; that is to say, carefully to avoid precipitancy and prejudice, and to comprise nothing more in my judgment than what was presented to my mind so clearly and distinctly as to exclude all ground of doubt.

(2) The second, to divide each of the difficulties under examination into as many parts as possible, and as might be necessary for its adequate solution.

(3) The third, to conduct my thoughts in such order that, by commencing with objects the simplest and easiest to know, I might ascend by little and little, and, as it were, step by step, to the knowledge of the more complex; assigning in thought a certain order even to those objects which in their own nature do not stand in a relation of antecedence and sequence.

(4) And the last, in every case to make enumerations so complete, and reviews so general, that I might be assured that nothing was omitted.

Put briefly, and employing a modernized shape, he demands to follow these principles:

  • (1) Stability: proceed only from stable grounds, i.e. after excluding all doubts;
  • (2) Additivity: practice the strategy of “divide & conquer”;
  • (3) Duality: not to mistake empirical causality for logical sequence;
  • (4) Transferability: try to generalize your insight, and apply the generalization to as much cases as possible.

Descartes proposes a certain “Image of Thought”, as Deleuze will call it much later in the 1960ies.10 There are some important objections about these precepts, of which Descartes, of course, could not have been aware. It needed at least two radical turns (Copernican by Kant, Linguistic by Wittgenstein) to render those problems visible. In the following we will explicate these problems around Descartes’ four methodological precepts in a yet quite brief manner.

ad (1), Stability

There two important assumptions here. First, that it is possible to exclude all doubts, (2) that it is possible to use language in a way that would not be vulnerable to any kind of doubt. Meanwhile, both assumptions have been destroyed, the first by Gödel and his incompleteness theorem, the second by Wittgenstein with his insisting on the primacy of language. This primacy makes language as a languagability a transcendent (not: transcendental!) entity, such that it is even apriori to any possible metaphysics. There are several implications of that, first regarding the meaning of “meaning” [14]. Surprisingly enough, at least for all rationalists and positivists, it is untenable to think that meaning is a mental entity, as this would lead to the claim that there is something like a private language. This has been excluded by Wittgenstein (see also [14][16]) and all the work of later Putnam is about this issue [17]. Language is fundamentally a “communal thing,” both synchronically and diachronically. Frankly, it is a mistake to think that meaning could be assigned or that meaning would be attached to words. The combined rejections of Descartes’ first precept leads us to the primacy of interpretation. Before interpretation there is nothing. This holds even for what usually is called “pure” matter. A consequence of that is the inseparability of form and matter, or if you like, information and matter. It is impossible to talk about matter without also talking about information and form. For Aristotle, this was a cornerstone. Since Newton, many lost the grip onto that insight.

ad (2), Additivity

This inconspicuous rule is probably the most influential one. In some way it dominates even the first one. This rule was to set out the framing for positivism. The claim is basically that it is generally possible, that is for any kind of subject in thinking, to understand that subject by breaking it up into as many parts as possible. Nothing would be lost by breaking it up.  In the end, we could recombine the “parts of understanding” into a combined version. If this property is assigned to an empirical whole11, this property is usually called “additivity” or “linearity”.

By this rule, Descartes clearly sets himself apart from Aristotle, who would clearly have refused it. For Aristotle, most things could not be split into parts without loosing the quality. The whole is different from the sum of its parts. (Metaphysic VII 17, 1041b) From the other direction this means that putting things together always creates something that haven’t been there before. Today we call this emergence. Yet, we have to distinguish different kinds of emergence, as we have to distinguish different kinds of splitting. When talking about emergence and complexity, we are not interested in emergence by rearrangement (association or by combination (water from hydrogen and oxygen), but rather in strong emergence, which opens a new organizational level.

The additivity of things in thought as well as of things in the world is a direct consequence of the theological metaphysics of Descartes. For him, man had to be independent from God in order to be able to be man able to and for reason.

He [God]… agitated variously and confusedly the different parts of this matter, so that there resulted a chaos as disordered as the poets ever feigned, and after that did nothing more than lend his ordinary concurrence to nature, and allow her to act in accordance with the laws which he had established.

There are general laws effective in the background, as a general condition, but there is no direct action of the divine principle anymore. In other words:  In his actions, man is independent from God. By means of this believe into the metaphysical independence12, Descartes and Leibniz, who thought similarly (see his Theodizee), became the founders and grandfathers of modernism as it still prevails today.

ad (3), Duality

Simply great. The issue has been rediscovered, and of course extended and deepened by Wittgenstein. Wittgenstein understood as the first ever that logic is transcendent. There is neither a direct way from the world into logic, nor from logic into world. It is impossible to claim truth values for worldly entities. Doing so instead results in the implicit claim that the world could be described analytically. This has been the position of idealist rationalists and positivists. Note that it is not a problem to behave rationally, but it is definitely a problem to claim this idealistically as a norm. For this would exclude any kind of creativity or inventiveness.

Descartes did not recognize that his third precept contradicts his second one at least partially. Neither did Aristotle with his conceptualization of the whole and the claim that the truth could be recognized within the world.

ad (4), Transferability

Also a great principle, which is still valid. It rejects what today is known as case-study (the most stupid thing positivism has brought along).

Yet, this also has to be extended. What exactly happens when we are generalizing from observations? What happens, if we apply a generalization to a case? We already discussed this in detail in our contemplation about the comparison.

One of the results that we found there is that even the most simple comparison needs something that is not empirical, something that can not be found by just looking (starring?) at it. It not only implies a concept, it also requires at least one concept that is apriori to the comparison or likewise the observation. The next step is to regard the concept itself as a quasi-material empirical thing. Yet, we will find the same situation again, though this does not establish circularity or a regress!

In order to apply an already established generalization, or a concept, we need some rules. This could be a model of some kind. The important thing then is to understand completely the fact that concepts and generalizations could not be analytical. Hence there are always many ways to apply a generalization. The habit to select a particular style for the instantiation of the concept I called orthoregulation. In Kantian terms we could call it forms of constructions, mirroring his forms of intuition (or schemata).

It is this inevitability of manifold instantiation of abstractions, ideas or generalizations which idealist rationalism does not recognize and thus fails in the most serious way. For its mistake being the claim that there is a single “correct” way to apply a concept.

2. Foundation, now

Descartes clearly expressed that the four parts of the method are suitable to follow first principles, but not sufficient for finding the first principle. For that he devised his method of doubt. Yet, after all, this as well as his whole foundationalist systematics was in need for being anchored in God.

But what if we would try to follow the foundational path without referring to God?13 Setting something else as a first principle is not suitable outside of mathematics or logic. In the case of the former we call it axiom, in the case of the latter tautology. In kind of a vertigo both areas still struggle for a foundation, searching for a holy grail that can’t exist. Outside of mathematics, it is quite obvious that we can’t set an axiom as a first principle. How to justify it?

Now we met the real important question. If we can’t answer it, so it was thought, any knowledge would immediately become subject to the respective circumstances, implying kind of a tertiary chaos, deep relativity and arbitrariness. Yet, the question is important, but somewhat surprisingly the answer is irrelevant. For the question is ill-posed, where its misguidedness represents its importance. There is no absolute justification, thus there is no justification at all, and in turn the question is based on a misbelief.

This does not mean, however, that there is no foundation in the sense that there is nothing beyond (or: behind) this foundation. In our essay “A Deleuzean Move” we presented a possibility for a self-referential conceptualization of the foundation that provides a foundation without being based on a first principle. Of course, there are still requirements. Yet, all required positive-definite items or proposals—such as symbols or logic—become part of the concept itself and are explained and dissolved by it. The remaining conditions are identified as transcendent: modelity, conceptuality, mediality and virtuality. Each of them can be translated or transposed into actual items, and in each “move” all of them are invoked to some, varying degree. These four transcendent and foundational conditions for thought, ideas and language establish a space, whose topology is a hyperbolic, embedding a second-order Deleuzean differential. All together we called it the choreostemic space, because different styles of human activity creates more or less distinct attractors in this space.

Such, the axiomatic nature of Descartes’ foundation which we may conceive as a proposal based on constants is changed into a procedural approach without any fixed point. Instead, the safety in the ocean of possible choreostemic forms derives solely from the habit of thought as it practiced in a community. The second-order differential prevents this space becoming representational, as it needs a double instantiation. It can’t be used to map or project anything into it, including intentions. Nevertheless it records the style of unfolding intentions, wishes, stories, informational activities etc. and renders different styles comparable. These styles can be described as a distinct dynamics in the choreostemic space, between the transcendent entities of concept, model, mediality and virtuality.

This choreostemic space traces the immanence of thought and the relation between immanence (of creation), transcendence (of condition) and the transcendental (of the outside). This outside is beyond the border of language, but for the first time it appears as an imaginary. Note that the divine and the existential are both in this outside, yet into different virtual directions. Neither God nor existence is conceived as something to which we could point to, or about which we could speak by means of actual terms. And at least for the existential it doe not make much sense to doubt it. Here we agree with Descartes as well as with Wittgenstein. Despite we can’t say anything about it, we can traverse it. We always do so when we experience existential resistance, like an astronaut in a Space Shuttle visiting the incompatible interplanetary zone. Only limited trips are possible, we always have to return into an atmosphere.

Saying that the choreostemic space establishes a self-referential foundation implies that it is also critical (Kantian), and even meta-critical (Post-Kantian), yet without being doomed to idealism (Fichte, Frege) or totality (Hegel) and the logicistic functionalism implied by those.

Above we mentioned that the transcendent elements of the choreostemic space, namely model, concept, mediality and virtuality, can be transposed into actual items. This yields a tremendous advantage of the choreostemic space. It does not just dissolve the problem of ultimate justification without scarifying epistemic stability, it also bridges the rather wide gap between transcendence and application. In order to put it into simple terms, the choreostemic space just reflects the necessity of social embedding of modeling, the role of belief and potential in actual moves we take in the world, and finally the importance of concepts, which can be conceived as ideas being detached from the empiric constitution (or parts) of language. In discourses about planning as well as in actual planning projects this 4-fold vector describes nothing less than a proper communicational setup that is part of goal-directed organizational processes.

There are some interesting further topics that can be derived from this choreostemic space, which you can find in the main essay about it. The important message here is that a constant, a metaphysical axiom gets completely dissolved in a procedure that links the informational of the individual with the informational of the communal. 

3. Method, now

3.1. …Taken Abstract

Method is not primarily an epistemological issue, such as models or concepts, or modelity and conceptuality, respectively. It combines rules into a whole of procedures and actions such that this whole can be seen as the operational equivalent of a goal or purpose. As such, it refers to action, strategy, and style, thus aesthetic issues. Hence, also to creativity and its hidden company, formalization. Despite the aspect of reproducibility is usually strongly emphasized, there is also always an element of open experimentation in the “methodological,” allowing to “harvest” the immanent potential, far beyond the encoding and its mechanistic implications. This holds even for thinking itself.

Descartes, of course, and similarly to Kant later, clearly addressed the role of projected concepts as a means of “making sense,” while these projections don’t respond to the object(s) hosting some assumed necessity. As part of the third precept in performing method he writes (see above):

“…   assigning in thought a certain order even to those objects which in their own nature do not stand in a relation of antecedence and sequence.”

Objectively, logically confirmed stable grounds are not part of methodological arrangements any more. There is some kind of stability, of course, yet this comes just as a procedural regularity, which is dependent on the context. In turn, this allows to evade analyticity towards adaptivity.

Any method thus comprises at least two different levels of rules, though usually there are quite a few more. The first will address the factual re-arrangement, while the second—let us call it the upper—level is concerned about the regularization of the application of the rules on the first level, as well as the integration of the rather heterogenic set on the lowest level. Just think about a laboratory, or the design and implementation of a plan in a project to get a feeling for the vey different kinds of subjects that have to be handled by and integrated into a method. The levels are tightly linked to each other, there is still a link to empiric issues on the second level. Thus there are not too much degrees of freedom for the rules on the upper level.

Saying this we already introduced a concept and actively built upon it that has not been available to Descartes: information. Although it could be traced in his 3rd and 4th precept, information as a well-distinguished category was not available before the mid of the 20th century. Itself being dependent on the notions of the (Peircean) sign and probability, information does not only allow for additional levels of abstraction, it also renders some important concept accessible, which otherwise would remain completely hidden. Among those are a clear image about measurement, the reflection about rules, the reflection about abstraction itself—think about the Deleuzean Differential—, the proceduralization, accumulation, transformation and re-distribution of executive knowledge, the associative networks, distributed causes, complexity, and the distinction between reversibility and irreversibility. All those conceptual categories are highly relevant for a theory of planning. None of them could be found explicitly and appropriately assimilated so far in the literature about planning (in the end of 2012).

These categories provide us with a vantage point that opens the possibility for a proper formulation of “method”, where “proper” means that it could be appropriately operationalized and instantiated into practical contexts. We can say that…

Methods are structured collections of more or less strict rules that organize the transformational flow of items.

These items could be documents, data, objects in software, material objects, but also ideas and concepts. In short, and from a different angle, anything that could be symbolized. In the context of planning, any of those particular kinds may be involved, since planning is the task of effectively rearranging matter, stocks and flows embedded into a problematic field spanning from design [19] and project management to logistics and politics. There is little sense to wrangle about the question whether design should be included in planning and planning theory or not [1]. Or whether one should follow a dedicated rationalist route or not [4].

Such questions derive mainly from two blind spots. Firstly, people are obviously caught in a configuration ruled by the duality of “context” and “definition”. It is not that the importance of context is not recognized. Fortunately,  the completely inadequate and almost stupid response of leaning towards case-based-reasoning, case studies or casuistic (cf. [20]) is quite rare.14 Secondly, planning seems to be conceived implicitly as something like an external object. Only Objects can be defined. Yet, objects are created by performing a definition and this “act of defining” in itself is strongly analytical. Conceptual work is outside of the work of the definition. Who, besides orthodox rationalists or logical positivists would claim that planning is something analytical? As a further suspicion we already could add that there are quite strong hints that favor a grand cultural hypothesis for planning.

3.2. … from the Domain Perspective

In order to get clear about this we could look for an example from another domain, where the future—as in planning—is also a major determinant. Hence, let us take the science of biology. Organisms are settling in a richly structured temporal space, always engaging with the future, on any scale. The reason is quite simple: Those who didn’t sufficiently, let it be as a species, or as individual, do not exist any more.

Biology is the science about all aspects of living entities. This definition is pretty simple, isn’t it? Yet, it is not a definition, it is a vague description, because it is by no means clear what “life” should mean. Recent textbooks on biology do not contain a definition of life anymore. So, how is biology structured as a science? Perhaps you know that physicists claimed since Darwin that biology isn’t a “science” at all, because its proclaimed lack of “laws” and respective abstract and formal generalizations. They always get puzzled by the huge amount of particularities, the historicity, the context-specificity, the individuality of the subjects of interest. So, we can clearly recognize that a planning science, whatever it will turn out to be, won’t be a science like physics.

It is not possible to describe all the relevant structural aspects of biology as science and the respective approaches and attitudes here. Yet, there is kind of an initiation of biology as a modern science that is easy to grasp. The breakthrough in biology came with Niko Tinbergen’s distinction of the four central vectors of or perspectives in biological thought:

  • (1) ontogenesis (embryology, growing up, learning),
  • (2) physiology,
  • (3) behavior, and
  • (4) phylogenesis (evolution).

The basic motivation for such a distinction arose from the differences regarding the tools and approaches for observation. There are simply different structures and scales in space-time and concept- space, roughly along the lines Tinbergen carved out. From the perspective of the organism, these four perspectives could be conceived as “functional compartments”. Later, this concept of the functional compartment has been applied with considerable success in cell biology. There, people called them genome, transcriptome, proteome, etc., in order to organize the discourse. Meanwhile it became obvious, however, that this distinction is not an analytic, i.e. “idealistic” one, since in cells and organisms we find any kind of interaction across any number of integrative organizational “levels”.

Any of these areas started with some kind of collecting, followed by taxonomies in order to master the particularity. Since the 1970ies, however, there is an increasing trend towards mathematical modeling. Techniques (sometimes fuzzily also called methods) comprise probabilistic modeling, Markov-models, analytic modeling such as the Marginal-Value-theorem in eco-behavior [21], any kind of statistics, graph-based methods, and data-based, or empirical classification by means of clusterization, and often a combination of them. These techniques are used for deriving concepts.

Interestingly, organisms and their populations are often described (i) in terms of a “currency”, which in biology is time and energy, and (ii) in terms of “strategies,” both on the individual as well as on the collective level. Famous the concept evolutionarily stable strategy (ESS) by Maynard-Smith from 1970 [22].

As a fifth part of biology we nowadays could add the particular  concerns about the integration of the four aspects as introduced by Tinbergen. The formal study of this integration is certainly given by the concept  of complexity.15

Whatever the final agreement about planning and method in Urban16 Affairs will comprise, it is pretty sure that there won’t be a closed definition of planning. Instead, and almost certainly we will also see the agreement on some kind of “Big four/five” perspectives. In the next section we are going to check out the possibility for an extension of it.  Note, that taxonomy is not one of those! And despite there are myriads of highly particular descriptive reports, biology never engaged in case studies.

3.3. The Specialty…

No question, the pragmatic approach of separating basic perspectives without sacrificing the idea of integration has been valuable for the development of biology. There are good chances that the adoption of these perspectives—carried out appropriately, that is not representationalist—will be fruitful for the further development of the domain of planning and planning theory. There is at least kind of a homeomorphism: in both areas we find a strong alignment to the future, which in turn means that adaptivity and persistence (sustainability) also play an important role.

The advantage of such a methodological alignment would be that planning theory would not have to repeat all the discussions regarding the proper concepts of observation. Planning could even learn from the myriads of different strategies of natural systems. For instance, the need for compartmentalization. Or the fact that the immediate results of initial plans (read: genes and transcripts) are in need for heavy post-processing. Or the reliability of probabilistic processes. Or the fact, that evolutionary processes are directed to increased generality, despite their basic blindness.

Yet, there are at least two large differences to the domain of planning. Firstly, planning takes place as a symbolic act in a culture, and secondly, planning involves normative structures and acts, to which we will take a closer look below. Both aspects are fundamentally different from the perspectivism in biology insofar as they don’t allow for a complete conceptual externalization as it is the case with biological subjects. Quite to the contrary, symbols and norms introduce a significant self-referentiality into all methods regarding method and planning in the context of the Urban.

Thus, additionally to the 4+1 structure that we could adopt from biology for dealing with the externalizable aspects, we need two further perspectives that are suitable to deal with the dynamics of symbols and the normative. For the first one, we already have proposed a suitable structure, the choreostemic space. Two notes about that. First, the choreostemic space could be turned into a methodological attitude. Second, the choreostemic explicitly comprises the potential and mediality as major determinants of any “worldly” move, besides models and concepts. The further issue of normativity we will discuss in the next section.

Meanwhile, we finally can formulate what method could mean in the context of the Urban. First, our perspectives for dealing with the subject of “planning,” the subjects of planning, and the respective methods would be the following (read 1 thru 4 in parallel to Tinbergen’s)

  • (1) genesis of the plan and genesis of the planned;
  • (2) mechanisms for implementation, mostly considering particular quasi-material aspects, and mechanisms in the implemented;
  • (3) behavior (of individuals, groups, and the whole) and social dynamics, during planning and in the implemented arrangement;
  • (4) adaptivity, persistence, sustainability and evolution of plans and the planned;
  • (5) Choreostemic of concepts and interaction, in planning and in the planned,;
  • (6) Ethical and moral considerations;
  • (7) Integration of planning and the planned as a complex system (see also below).

Within these perspectives, particular methods and techniques will evolve. Yet, we also could bundle all of it into a single methodological attitude. In any case we could say that…

Methods are collections of more or less strict rules that organize the transformational flow of items, where these collections are structured along basic perspectives.

3.4. …and the (Notorious, Critical) Game

Last, but not least, “method” is a language game—of course, I would like to add. As usual, several implications immediately derive. First, it is embedded into a Form of Life. Methods are by no means restricted to rationalism or the famous “Western perspective”. Any society knows language, rules and norms, and thus also regularity. Of course, the shape of the method may differ considerably. Yet, from the concept as we propose it here, these differences are just parameters. In terms of choreostemic space, methods result in different attractors in a non-representative metaphysical space of immanence.

This brings us to the second implication: the language game “method” is a “strongly singular term”. We can’t do anything without it, not even thinking in the most reduced manner, let even be a combined action-thinking. “Method” is one of these pervasive constructs in the basement of culture. Moreover, as a strongly singular term it introduces self-referentiality, and hence an immanent creativity. Thus the third implication: Whenever we use a method, we have to apply it critically. This basically means that there is no method without a clear indication about its conditions.

Regarding our concept of Generic Differentiation and its trinitary way of actualizing change, we thus have to expect that we will find the “method aspect” everywhere. No matter whether we take the perspective of the planning process or that of the planned. In order to illustrate this aspect using a metaphor, let me refer to the structure of atoms and molecules, particularly to the concept of the electron orbital. Orbital electrons are responsible for the electro-magnetic binding forces between atoms in molecules. It is through these electrons that molecules (and also metals and crystals) can exist at all.

Figure 2: the so-called orbitals of outer electrons of atoms in a molecule of CO2, showing their importance in building molecules from atoms. The cudgels (yellow, blue, green) should not be taken as well-defined 3-dimensional material volumes. They rather indicate fuzzy areas of increased probability for meeting an electron if a measurement would be taken.

co2-hybridization

Similarly, methods, as elements of choreostemic moves, may be conceived the mediators of binding forces between the aspects involved in thinking about differentiation.

Our concept of Generic Differentiation allows to overcome the wrong distinction between theory and practice. While the true dualism consists of theory or practice on the one side and performance on the other, it is still necessary to clarify the relation between theory, model and operation. We already derived that theories may be beneficially conceived as orthoregulating milieus for assembling models. But still, this is only a condition. I think that the relation between theory and structural models on the one side,  and predictive/operational models on the other side concerns a question that points right to the heart of actualization: How to organize interpretation? Again we meet a question that is invisible for rationalists and modernists17 as well, since both are blind against the necessity of forms of construction and the implied freedom, or manifoldness of choice, respectively. This issue of how to organize interpretation concerns, of course, all phases and aspects of planning, from creating the plan until living in the implemented plan.

4. Grand Cultural Perspective

Franco Archibugi is completely right in emphasizing that planning is pervasively relevant [5]. Planning of xyz is not just relevant for the subject xyz, where xyz could be something like land-use, city-layout, street planning, organizational planning, etc.

In other words, it [m: planning] is a system that concerns the entire social life and includes all the possible decision-makers that act within it. It is a holistic system. 18

So far, so good. He is also right in criticizing the positivistic approach to planning, which, according to him, has been prevalent in planning until recently. Yet, despite in his book he describes a lot of reasonable means and potential practices for an improved choreography of planning, comprising institutions down to consulting, it is not really an advance to replace the positivist attitude with a functionalist one, claiming that planning has to follow the paradigm of “programming”.

Among other weaknesses such as a weird concept of theory and theoricity—leading to rather empty distinctions like theory on, of and in planning and the mistake to mix case-studies with story-telling—, Archibugi is almost completely unaware about the ethical dimension and/or its challenges, apparently hoping to cover the aspect of difference and divergence by means of institutions. Since he believes in penetrating comprehensibility, complexity  and self-referentiality didn’t make it into his treatise as well, even if we would consider it in the limited way mainstream is using it.  Despite he wants to separate from positivist approach in his outline of “the first routes of the new discipline,” he proposes an “operational logical framework” which integrates and unifies all types, forms, and procedures of planning.19

Therein, Archibugi surely counts as an arch-rationalist, a close relative to the otherworldly stories published by Luhmann and Habermas. Yet, we certainly can’t apply pervasive rationalism for designing this “system”.  Social life can’t be planned and, more important, it should not be planned, as the inherent externalizing perspective introduced by plans implies to treat human beings as means.20

Our support of the grand cultural attitude is rooted quite differently. In this series of essays about the Urban (with a capital “U”, see footnote 16) we have been trying to find support for the concept of Urban Reason. Basically, this concept claims that human reason is strongly shaped or even determined by the embedding culture, which today, as a matter of fact, is urban culture. In short, human reason is itself a cultural phenomenon. One could indeed argue that this follows quite directly from Wittgenstein’s philosophy and the extensions provided by the late Putnam: Any rule following is deeply anchored in the respective Form of Life; any human thinking, which is largely based on language, hence has the communal as one of its main components. As a consequence of the increasing weight of urban culture, which meanwhile turned into a dominance even against the nation state, human reason is strongly shaped by the Form of Life of urban citizens. This holds for any tiny bit of the surface of planet earth, of course, even if an arbitrary tribal community never would have been in contact with modern forms of human social organization.

The quality of the Urban can’t be separated any more from human reason, thus from human culture at large. Everything we do around the Urban and within the Urban contributes to culture. This we call the Grand Cultural Hypothesis. In Deleuzean terms we could say that the Urban could be conceived as a distributed, process- and population-based, probabilistic plane of immanence. Regarding our extension of this Deleuzean concept, the Choreostemic Space, we could also say that the Urban establishes a particular attractor in it.

We even could extend this Grand Cultural Hypothesis by stating that all the institutions we nowadays rate as cultural emanence always have been urban. Things like writing, numbers, newspapers, books, astronomy, guilds, printing, operas, stadium, open source, bureaucracy, police, power or governmentality could have emerged only in those arrangements we call city. We have been discussing this already elsewhere and won’t repeat it.

The argument here is that the Urban is a particular form of dealing with differentiation. In turn, designing or at least establishing a particular way of dealing with differentiation and of inducing differentiating processes circumscribes what could be labeled a particular culture. Urban differentiation processes rarely engage with physical constraints, for the Urban introduces an emancipation from them, and people being immersed in the Urban invent things like money and insurances. In other words, the Urban provides a stable platform for safe-guarded experimentation with cultural goods, inventing also methods and conditions for experimenting. Thus, even the very notion of method, as opposed to tradition, has been shaped by the Urban.

All this is not really surprising.  It is well-known that cities are breeding grounds for symbolization and sign processes. The Urban creates its own mediality. The Urban puts differentiation onto its stage, it invokes an almost cinematographic mise-en-scene of differentiation21. This result is strongly contradicts the Cartesian and rationalist expectation that it would be possible to plan (aspects of) the city. Planning must be considered as just one of the three modes of differentiation, besides evolution and learning. Believing into the possibility and sufficiency of an apriori determinability just means to mistake the embryo for the fully fledged animal.

Obviously, the weighting of the three forms of actualization of differentiation is an act of will, albeit this could be observed so far only in very rare cases22. This irreducible trinity in differentiation should, however, not be assigned just to the individuals. It is a matter of politics and the collective as well, though this introduces a completely new level of negotiation into politics for most countries (except Switzerland, perhaps). Yet, probably it is the only form of politics that will remain in a truly and stable enlightened society. Each particular configuration of the above mentioned trinity will exert rather specific constraints and even consequences. A first benefit from our extended concept of Generic Differentiation concerns the possibility and the mode of communicating qualitative consequences of implementing certain designs.

The  great advantage of talking at this level of abstraction is that the problematic field can be relieved from the collision of “values” and facts. It is accessible through the Differential23, that is, a vertical speciation (just in contrast to Descartes’ method and also deconstructivism, both of which are applying horizontal differencing only). Values and facts are not disregarded completely by rigorous linguistic hygienic, as Latour suggests. They are just not taken as a starting point. One should acknowledge that values and facts are nothing else than kind of shortcuts in thinking, when thinking becomes a bit lazy.

Another advantage is that there is no possibility any more to clash outcome (by any means) and process (towards an open end). They are now deeply integrated into Generic Differentiation. This does not exclude indicative measures for the quality of a city or its neighborhoods, whether regarding for instance more general issues like adaptivity, or more concrete ones like the development or relative level of the attractiveness as measured by the monetary value of the cells in a district. It should be clear, however, that it is impossible to define short-term outcomes, e.g. as the “result” of the implementation of a plan. We even could say that measuring the city could be done almost in arbitrary ways, as long as there are many measures, the measures are going to address various organizational levels and the measures are stable across a long period of time.

All this allows us to rethink planning. It will have a profound effect on the self-perception of planners and the profession of planning at large. Calls like that forwarded by Vanessa Watson, demanding for “respecting cultural differences” [1] become dispensable, at least. We can see that they even lead to a false emphasis on identity, revitalizing the separation of into process and outcome against its own intentions.

Starting with the primacy of difference, in contrast, allows to bring in evolutionary aspects in a completely self-conscious manner. Difference is nothing that must be respected or created. It must be deeply braided into the method, not into the corporeality of people as a representationalist concept. More exactly, as deep as possible, that is as a transcendent principle. It is more or less canting to acclaim “be different”, or “rescue difference”, as this implies the belief in transcendental identity and logicism.

But now it is urgent to discuss the issue of ethics regarding planning and methods.

5. Values, Ethics, and Plans

No doubt, our attitudes towards our own future(s) are not only shaped by contextual utility and some overarching (idealistic) rationality may play only a partial role as well. From the background, or if you prefer: subliminally,  a rich and blurry structure determines our preferences, hopes and intentions. Usually, this sphere of personal opacity is also thought to comprise what often is called values. Not surprising, values also appear in the literature about planning  (cf. [24]24).

Undeniably, planning is in need for ethics25 and moral standards [25]. Yet, the area is a rather difficult one, to say the least. Rather well-known approaches like that proposed by Rawls (based on the abstract idea of justice), rationalism, or utilitarianism are known to be either defect, not suitable for contemporary challenges, or both. Furthermore, it is difficult to derive moral standards from the known philosophical theories. Fortunately, there is an alternative. Yet, before we start we have to shed some light on the rhetoric implied by the notion of “plan”.

5.1. Language Games

In the context of the concept of Generic Differentiation we already identified the “plan” and the respective notion of “development” as just one of the three modes of differentiation—development, evolution and learning—, which neither can’t be separated from each other nor be reduced to each other. It is just a matter of relative weight.

Such we can ask about the language game of “plan”.  Language games are more or less organized and more or less stable arrangement of rules about the actualization of concepts into speech. I won’t go into details here, you can find the discussion of relevant aspects in earlier essays.26 Yet, some points should be made explicit here as well.

 The first is that the notion of language game, as devised by Wittgenstein in his Philosophical Investigations, implies the “paradox of rule-following”27, which can be resolved only through the reference to the Form of Life, which in simplified terms concerns the entirety of culture. Second, as a practice in language, the language game, e.g. that of talking about “plan”, implies a particular pragmatics, or different kinds of aspect is such a speech act. Austin originally distinguished the locutionary, illocutionary and perlocutionary aspect. Austin maintains that these aspects are always present, they are not a matter of psychology or consciousness, but rather of language. With Deleuze (in Cinema 2) we can add the aspect of story-telling, which we called the delocutionary aspect of speech acts. Third, any actualization of a “bag of concepts” which let us then invoke the term “plan” is just one out of a manifold, for actualization of concepts require forms of construction, or orthoregulation, as we called it. Usually, we apply rather stable habits in this “way down” from concepts to words and acts, but always keep in mind that there are many different ways for this.

Underneath of all of that is an acknowledgment of the primacy of interpretation, which includes a strong rejection of the claim of analyticity. Note, that we reject analyticity here not as a consequence of some property of our subject, that is the property of “complexity,” in our case the complexity of the city. I think it is much stronger to reject it as a consequence of (human) culture and the fact of language itself.

Such, we can ask about three things regarding the notions of “plan” or “planning”, despite the aspects are certainly overlapping. First, which concepts are going to be invoked? Second, which story is to be told? Third, how is the story to be told?

The dimension of concepts could be covered by the notion of the “image of the city”. The “image of the city” is quite a bit more than just a model or a theory, albeit these make up a large deal of it. A preferential way to deal with images about the city, albeit it is just a starting point, is David Shane’s way of theorizing the city. He manages to combine morphological, historical, political, technological and socio-dynamical aspects in a neat manner. Another, quite different mode of story-telling is provided by Rem Koolhaas, as we have discussed it before.

The two latter questions are, of course, the more important ones. Just think about the idea of “ideal city,” the “garden city,” the “city of mobility,” or the “complex city”. Or the different stances such as rationalism, neo-liberalism, or utilitarianism. Or the issue of participation versus automation. Or who is going to tell the story? Let us start by returning to said “values”.

5.2. Values

Values are constants, singularities, quite literally so. As such, they destroy any possibility of comparison or mediatedness. Just as numbers as mere values don’t have an meaning. To build a mathematics you need a systematicity about operations as well. The complete story is always made from procedures and variables, where the former always dominates the latter. A value itself is like a statue showing a passer-by. Yet, values are fixed, devoid of any possibility to move around, “pure” territorialization.

Thus, a secondary symbolization, mediatization and distribution of values (cf.[26]) does not really help in mitigating these difficulties. Claiming and insisting on values means just to claim “I am not interested in exchange at all”. Values are existential terms: either they are, or they are not. They are strictly dichotomous. Thus they are also logical terms. Not really surprising we find utilitarist folks to make abundant use of positively formulated values.

Yet, values fail even with regard to their pretension of existentiality. Heidegger [11] writes (p.100) that

[…] the recourse towards “valueish” configurations [can not] bring into sight the Being as readiness-to-hand, let alone becoming it an ontological issue.
( […] die Zuflucht zu »wertlichen« Beschaffenheiten [kann] das Sein als Zuhandenheit auch nur in den Blick bringen, geschweige denn ontologisch zum Thema werden lassen.)

Consequently it is nothing but a formal mistake to think that values could be even near the foundation for decision-making. Their existential incommensurability is the reason for a truly disastrous effect: Values are the cause of wars, small ones and large ones. (And there is hardly another reason for it.) Values implement a particular mechanic of costs, which only could be measured in existential terms, too. What would be needed instead is a scale, not necessarily smooth, but at least useful for establishing some more advanced space of expressibility. Only such a double-articulating space, which is abstract and practical at the same time, allows for the possibility of translation, at first, followed by mutual transformation.

This triple move of enabling expression, translation and transformation has nothing to do with tolerance. Tolerance, similar to values, is a language game that indicates that there is no willingness for translation, not even for transformation of ones own “position”. In order to establish a true multiplicity, the contributing instances have to interpenetrate each other; otherwise, one just ends up with modernist piles of dust, “social dust particles” in this case, without any structure.

In this context it is interesting to take a look to Bergson’s conceptualization of temporality. For Bergson, free will, the basic human tendency for empathy and temporality are closely linked through the notion of multiplicity. In his contribution to the Stanford Encyclopedia Lawlor writes [27]:

The genius of Bergson’s description is that there is a heterogeneity of feelings here, and yet no one would be able to juxtapose them or say that one negates the other. There is no negation in the duration. […] In any case, the feelings are continuous with one another; they interpenetrate one another, and there is even an opposition between inferior needs and superior needs. A qualitative multiplicity is therefore heterogeneous (or singularized), continuous (or interpenetrating), oppositional (or dualistic) at the extremes, and progressive (or temporal, an irreversible flow, which is not given all at once).

Bergson’s qualitative multiplicity that he devises as a foundation for the possibility of empathy is, now in our terms, nothing else than the temporal unfolding of a particular and abstract space of expressibility. The concept of values make this space vanish into a caricature of isolated points. There is a remarkable consistency now that we can conclude with Bergson that values also abolish temporality itself. Yet, without temporality, how should be there any exchange, progress, or planning?

Some time ago, Bruno Latour argued in his “Politics of Nature” [28], albeit he meanwhile refreshed and extended his first investigations, that the distinction between facts and values is rarely useful and usually counterproductive:

We must avoid two types of fraud: one in which values are used in secret, to interrupt discussions of facts; and one in which matters of fact are surreptitiously used to impose values. But the point is not to maintain the dichotomy between moral judgments and scientific judgments. (p.100)

The way to overcome this dual and mutual assuring fraudulent arrangement Latour proposes three major moves. First, stopping to talk about nature (facts), which results in abolishing the concept of nature completely. This amounts to a Wittgensteinian move, and aligns to Deleuze as well in his critique of common sense. Already the talk about nature insinuates the fact and produces values as their complementary and incommensurable counterpart. “Nature” is an empty determination, since fro a considerable time now everything on this globe relates to mankind and the human, as Merleau-Ponty pointed out from a different perspective.

The second step in Latour’s strategy amounts to the application of the Actor-Network-Theory, ANT.  As a consequence, everything becomes political, even if the “thing” is not human, but for instance a device, or an animal, or any other element being non-human.28 Within the network of actors, he locates two different kinds of powers, the two powers to take into account (perplexity and consultation), traditionally called science, and the two powers to put in order (hierarchy and institution),  usually called politics. The third step, finally, consists in gluing everything together by a process model29, according too which actors “translate” them mutually in a purely political process, a “due process”. In other words, Latour applies a constitutional model, yet not a two-chamber-model, but rather one of continuous assimilation and transformation. This process finally turns into kind of “collective experimentation”.

Latour’s model is one that settles in in the domain of socio-politics. As such, it is a normative model. Latour explicates the four principles, assigned to two kinds of power, by respective moral demands, this or that one “shall” do or not. Not being rooted in a proper theory of morality, the Latourean moral appears arbitrary. It is simply puzzling to read about the “requirement of closure” meaning that once the discussion is closed, it should not be re-opened, or about the “requirement of the institution” (p.111).

What Latour tries to explain is just the way how groups can find a common base as a common sense that stabilizes into a persistent organizational form, in other words that would align this thought to our concept of complexity the transition from order—patterns in the widest sense—to organization.

Yet, Latour fails in his endeavor as it is presented in the “Politics of Nature”.

As Fraser remarked from a Deleuzean perspective [29],

Latour’s concept of exteriority obliges him to pursue a politics of reality which is the special providence of ‘moralists’, rather than a politics of virtual reality in which all entities, human and non-human, are engaged.

In order to construct his argument, he just replaces any old value by some new values, while his main (and mistaken) “enemy” is Platon’s idealism. His attempts are inconsistent and incomplete.

Latour’s concept is too flat, without vertical contours, despite its rugged rhetoric. We must go “deeper,” and much more close to the famous wall where one could get a “bloody nose” (Wittgenstein). Yet, Latour also builds on a the move of proceduralization, rejecting a single totalizing principle [28].

[…] to redifferentiate the collective using procedures taken either from scientific assemblies or from political assemblies. (p.31)

This move away from positive fixation yet towards procedures that are supposed to spur the emergence of a certain goal or even purpose may well be considered as one of the most important ones in the history of thought. The underlying insight is that any such positive fixation inevitably results in some kind of naïve metaphysics or politically practiced totalitarianism.

5.3. Ethics: Theories of Morality

Contrary to a widely held belief, ethics itself can’t say anything about the suitability of a social rule. As a theory30 about moral, ethics helps to derive an appropriate set of moral rules, but there can’t be “content” in ethics. It is extremely important to distinguish properly between ethics and morality. Sue Hendler, for instance, a rather influential scholar in planning ethics, never stopped messing ethics and morality [30].

As a branch of philosophy, ethics is the study of moral behaviour and judgements. A key concept from the field of ethics is that it is possible to evaluate a given behaviour and give coherent reasons why it is ,good or bad’. […] What criteria can be used to decide whether a given action is ethical?

Philosophy never “studies behavior”. Actions “are” not ethical, they can’t be for grammatical reasons. Henderson equates types with tokens, a common fault committed by positivists. Contrary to the fashion of initiating any kind of ethics, such as environmental ethics or said planning ethics, a terminology that appears frequently in respective journals about planning, it is bare nonsense, based on the same conflation of ethics and morality, that is, theory and model. There can be only on level of theoretical argumentation that could be called ethics. There could be different such theories, of course, but any of them would not consider directly practical cases. Behavior is subject of morality, while morality is subject of ethics. 

5.4. Proceduralizing Theory

Some years ago, Wilhelm Vossenkuhl [31]31 published a viable alternative, or more precise, a viable embedding for the concept of value, one which then ultimately would lead to their dissemination. By means of myriad of examples, Vossenkuhl first demonstrates that in the field of morals and ethics there are no “solutions”. Moral affairs remain problematic even after perfect agreements. Yet, he also rejects well-founded the usual trail of abstract principles, such as “justice”, which has been proposed by Rawls in 1971. As Kant remarked in 1796 [32],  any such singular principle can’t be realized except by a miracle. The reason is that any actualization of a singular principle corrupts the principle and its moral status  itself.32 What we can see here is the detrimental effect of the philosophy of identity. If identity is preferred over difference33, you end up with a self-contradiction. Additionally, a singularity can’t be generative, which implies that an external institution is needed to actualize the principle formulated by the singularity. This leads to a self-contradiction as well.

Vossenkuhl’s proposal is radically different. In great detail He formulates a procedural approach to ethics and moral action. He refuses a positive formulation of moral content. Ethics, as a theory of morality, is necessarily empty. Instead, he formulates three precepts that together can be followed as individual and communal mechanisms in order to establish a moral procedurality. This allows to achieve commonly acceptable factual configurations (as goals) without the necessity to define apriori the content of a principle, or even a preference order regarding the implied values, or profiles of values. These three precepts Vossenkuhl calls the maxims about scarcity (affecting the distribution of goods), norms (ensuring their viability) and integration (of goods and norms). All precepts regard the individual as well as the collective. The threefold mechanisms unfold in a field of tensions between the individual and the communal.

Such, ethics becomes the theory of the proceduralization of morality. Values—as constants of morality—are dissolved into procedures. This is the new Image of Ethics. Instead of talking about values, whether in planning, politics or elsewhere, one should simply care about the conditions for the possibility that such a proceduralization can take place. It should be noted that this proceduralization is closely related to Wittgenstein’s notion of rule-following.

There is nothing wrong to conceive this as an implementation, because this ethics as well as the moral is free of content. Only if this is the case, people engaging in a discourse that affects moral positions (values) can talk to each other, find a new position by negotiation, transforming such themselves, finally settling successfully a proper agreement. Note that this completely different from a tradeoff or from “tolerance”.

The precepts should not be imagined as kind of objects or entities with a clear border, or even with a border at all. After all, they are practiced by people, and usually by many of them. It is thus an idealistic delusion to think that the scarcity of goods or the safety of norms could be determined objectively, i.e. by a generally accepted scale. Instead, we deal with a population and the precepts are best conceived as quasi-species, more or less separated subsets in the distribution of intensities. For these reasons, we can find a two-fold source for opposition. (i) The random variation of all implied parameters in the population, and (ii) the factual or anticipated contradiction of expected outcomes for small variations of the relative intensities of the precepts. In other words, the precepts introduce genuine complexity, and hence creativity through emergence and self-generated ability for performing grouping.

The precepts are not only formulated as maxims to be followed, which means that they demand for dynamic behavior of individuals. Together, they also have the potential to set a genuine dynamic creativity into motion, yet now on the level of the collective. The precepts are dynamic and create dynamics.

So, what about the relation between planning and ethics, between a plan and moral action? Let us briefly recapitulate. First, the modern version of ethics combines generative bottom-up mechanisms with the potential for mutual opposition and top-down constraints into a dynamic process. Particularly this dynamics dissolves the mere possibility for identifiable borders between good and bad. The categories of good and bad are unmasked as misguided application of logic to the realm of the social. Second we found that plans demand inherently their literal implementation. As far as plans represent factual goals instead of probabilistic structural ones, e.g. as possibility or constraint, plans must be conceived as representational, hence simplistic models about the world. In extremis we even could say that plans represent their own world. Plans are devices for actualization the principle of the embryonic.

The consequence is quite clear. As long as plans address factual affairs they are not compatible with an appropriate ethics. Hence, in order to allow for a role of ethics in planning, plans have to retreat from concrete factual goals. This in turn has, of course, massive consequences for the way of controlling the implementation of plans. One possibility is again to follow an appropriate operationalization through some currency, where for instance the adaptive potential of the implemented plan is reflected.

This result may sound rather shocking at first sight. Yet, it is perfectly compatible with the perspective made possible through an applicable conceptualization of complexity, which we will meet again in a later section about the challenge of dealing with future(s).

6. Dealing with Future(s)

Differentiation is a process, pretty trivial. Yet, this means that we could observe a series of braided events, in short, an unfolding in time and a generation of time. We have to acknowledge that the events neither do unfold with the same speed, nor on the same thread, nor linearly, albeit at large the entirety of braided braids proceeds. The generation of time refers to the very possibility for as well as the possible form of further differentiation is created by the process itself.

We already mentioned that planning as one of the possible forms of differentiation represents only the deterministic, embryonic part of it. It is inherently analytic and representationalist, since the embryonic game demands a strict decoding and implementation of a plan, once the plan exists as some kind of a encoded document. In other words, planning praises causality.

6.1. Informational Tools

Here we meet just a further blind spot of planning as far as it is understood today. Elsewhere we have argued that we can’t speak about causality in any meaningful manner without also talking about information. It is simply a rather dirty reductionism, which even does not apply in physics any more, except perhaps in case of Newton’s balls (apples?).

This blind spot concerning information comes with dramatic costs. I mean, it is really a serious blindness, affecting the unlocking of a whole methodological universe. The consequence of which has been called the “dark side of planning” Bent Flyvbjerg [34]. He coined that notion in order to distinguish ideal planning from actual planning. It is pretty clear that a misconceived structure opens plenty of opportunities to exploit the resulting frictions. It is certainly a common reaction among politicians to switch to strong directives in cases where the promised causality does not appear. Hence, failing planning is always mirrored in open—and anti-democratic—demonstration of political power, which in turn affects future planning negatively. As any deep structure, so the philosophy of identity is more or less a self-fulfilling prophecy… unfortunately with all the costs, usually burdened to the “small” people.

The argument is pretty simple. First, everybody will agree that planning is about the future. Second, as we have shown, the restriction of differentiation to planning imposes the constraint that everything around a plan is pressed into the scheme of identifiable causality, which excludes all forms that can be described only in terms of information. It is not really surprising that planners have certain difficulties with the primacy of interpretation, that is, the primacy of difference. Hence they are so much in favor of cybernetic philosophers like Habermas and Hegel. Thinking in direct causes strictly requires that a planner is pervasively present. Since this is not possible in reality, most plans fail, often in a double fashion: The fail despite huge violations of budgets. There is a funny parallel to the field of IT-projects and their management, of which is well-known that 80% of all projects fail, doubly. Planning induces open demonstration of power, i.e. strictness, due to its structural strictness.

Without a “living” concept of information as a structural element a number of things, concepts and tools are neither visible nor accessible:

  • – risk, simulation, serious gaming, and approaches like Frederic Vester’s methodology,
  • – market,
  • – insurance
  • – participatory evolutionary forms of organization, such as open source.

Let us just focus on the aspects risk and market. Taking recent self-critical articles from the field of planning (cf. [4],[35]), but also a quick Google ™ search (first 300 entries), not a single notion of risk can be found, where it would be taken as a tool, not just as a parlance. Hence, tools and concepts for risk management are completely unknown in planning theory,  for instance value-of-risk methods for evaluating alternatives or the current “state” of the implementation, or scenario games34. Even conservative approaches such as “key performance indicators” from controlling are obviously unknown.

We already indicated that planning theory suffers from a lack of abstract concepts. One of those concerns the way of mediating incommensurable and indivisible goals. In an information-based perspective it is easy to find ways to organize a goal-finding process. Essentially, there are two possibilities: the concept of willingness-to-pay and the Delphi method (from so-called “soft operations research”).

Willingness-to-pay employs a market perspective. It should not be mistaken as a “capitalist” or even “neo-liberal” strategy, of course. Quite in contrast, it introduces a currency as a basis for abstraction, thereby the possibility for constructing a comparability. This currency is not necessarily represented by money. Else, it serves in both possible directions, regarding costs as well as benefits. Without that abstraction it is simply impossible to find any common aspects in those affairs that appear as incommensurable at first sight. Unfortunately, almost every aspect in human society is incommensurable at first sight.

The second example is the Delphi method. This can be used, for instance, even for the very first step in case of the necessity of mediating incommensurabilities in goals and expectations: finding a common vocabulary, operationalized as a list of qualitative, but quantifiable properties, finding “weights” for those, and making holistic profiles transparent for any involved person.

It is quite clear that a metaphysical belief in identity, independence and determinability renders the accessibility of such approaches completely impossible. Poor guys…

6.2. Complexity

Not only in planning theory it is widely held that, as Manson puts it [36],

[…] there is no single identifiable complexity theory, but instead an array of concepts applicable to complex systems.

Further more, he also states that

[…] we have identified an urgent need to address the question of appropriate levels of generalization and specificity in complexity-based research.

Research about complexity is strongly flavored by the respective domain of its invocation, such as physics, biology or sociology. As an imported general concept, complexity is often more or less directly equaled to concepts like self-organization, fractals, chaos or even the edge of it, emergence, strange attractors, dissipativity and the like. (also Haken etc.)

A lot of myths appeared around these labels. For instance, it has been claimed that chaos is necessary for emergence, which is utterly wrong. Even more catastrophic is the habit to mix cybernetics and cybernetical systems theory with complexity. Luhmannian and Habermasian talking represent the conceptual opposite to an understanding of complexity. Nothing could be more different from each other! Yet, there are even researchers [37] who (quite nonsensical) explain emergence by the Law of Large Numbers, … indeed a rather disappointing approach. Else, it must be clear that self-organization and fractals are only weakly linked to chaos, if at all. On the other hand, concepts like self-organization or emergence are just aspects of complexity, and even more important, they are macro-theoretical descriptive terms which could not be transferred across domains.

The major problem in the contemporary discourse about complexity is that it this discourse is not critical enough. Instead, people first always asked “what is complexity?” before they then despaired of their subject. Finally, the research about “complexity” made its way into the realm of the symbolic, expressing now more a habit than a concept that could be utilized in a reasonable manner. The 354th demonstration of a semi-logarithmical scaling is simply boring and has nothing to do with “complexity”. Note that a multiplicative junction of two purely random processes creates the same numerical effect…

Despite those difficulties, complexity entered various domains, yet, always just as an attitude. Usually, this leads either to a tremendous fuzziness of the respective research or writing, or to perfected emptiness. Franco Archibugi, who proposes a rationalist approach to planning, recently wrote ([5], p.64):

The planning system is a complex system (footnote 24).

… and in the respective footnote 24:

Truly this seems a tautology; any system is complex by definition.

Here, the property “complex” gets both inflated and logified, and neither is appropriate.

What has been missing so far is an appropriate elementarization on the level of mechanisms. In order to adapt the concept of complexity to any particular domain, these mechanisms then have to be formulated in a probabilistic manner, or strictly with regard to information. The five elements of complexity as we devised it previously in a dedicated essay are

  • (1) dissipation, i.e. deliberate creation of additional entropy by the system at hand;
  • (2) an antagonistic setting of distributed opposing “forces” similar to the morphogenetic reaction-diffusion-system described first by Alan Turing;
  • (3) standardization;
  • (4) active compartmentalization as a means of modulating the signal horizon as signal intensity length;
  • (5) systemic knots.

Arranging the talk about complexity in this way has several advantages. First, these five elements are abstract principles that together form a dynamic setup resulting in the concept of “complexity”. This way, it is a proceduralization of the concept, which allows to avoid the burden of a definition without slipping into fuzzy areas. Second, these elements can be matched rather directly to empirical observation across a tremendous range of domains. No metaphorical work is necessary as there is no transfer of a model from one domain to another.

Note, that for instance “emergence” is not part of our setup. Emergence is itself a highly integrated concept with a considerable degree of internal heterogeneity. We would have to discern weak from strong emergence, at least, we would have to clarify what we understand by “novelty” and so on, that is questions that neither could be clarified nor be used on the descriptive, empirical level.

There is yet a third significant methodological aspect of this elementarization. It is possible to think about a system that is missing one of those elements, that is, where one of these elements is set to zero in its intensity. The five elements thus span a space that transcends the quality of a particular system. These five elements create two spaces, one conceptual and one empirical, which however are homeomorphic. The elements are first necessary and sufficient to talk about complexity, but they are also necessary and sufficient for any corporeal arrangement to develop “complexity”. Thus, it is easy and straightforward to apply our concept of complexity.

The first step is always to ask for the respective instantiation of the elements: Which antagonism could we detect? What is the material carrier of it? How many parts could we distinguish in space and time? Which kind of process is embedding this antagonism? How is compartmentalization going to be established, material or immaterial? How stable is it? Is it morphological or a functional compartmentalization? What is the mechanism for establishing the transition from order to organization? Which levels of integration do we observe? Is there any instance of self-contradictory top-down regulation? Are there measures to avoid such (as for instance in military)?

These questions can be “turned around,” of course, then being used as design principles. In other words, using this elementarization it is perfectly possible to scale the degree of volatility shown by the “complex system”.

The only approach transparently providing such an elementarization and the respective possibility  for utilizing  the concept of complexity in a meaningful way is ours (still, and as far as we are aware of recent publications35… feedback about that is welcome here!)36.

From those, the elements 2 and 4 are the certainly the most important ones when it comes to the utilization of the concept of complexity. First, one has to understand that adaptivity requires a preceding act of creativity. Next, only complex systems can create emergent patterns, which in turn can be established as a persistent form only in either of two ways: either by partially dying, creating a left-over, or by evolution. The first of which is internal to the process at hand, the second external. Consequently, only complex systems can create adaptivity, which in in turn is mandatory for a sustainable regenerativity.

So, the element (2), the distributed antagonism denies the reasonability of identity and of consensus-finding as a homogenizing procedure, if the implemented arrangement (“system”) is thought to be adaptive (and enabled for sustainability). Element (4) emphasizes the importance of the transition from order (mere volatile pattern) to persistent or even morphological structures, called organization. Yet, living systems provide plenty of demonstrations that persistence does not mean “eternal”. In most cases structures are temporary, despite their stability. In other words, turnover and destroying is an active process in complex systems.

Complexity needs to be embraced by planning regarding its self-design as well as the plan and its implementation. Our elementarization opens the route to plan complexity. Even a smooth scaling of regarding the space between complexity and determination could be addressed now.

It is quite obvious that an appropriate theory of complexity is highly relevant for any planning in any domain. There are of course some gifted designers and architects as well as a few authors that have been following this route, some even long ago, as for instance Koolhaas in his Euro-Lille. Others like Michael Batty [42][43] or Angelique Chettiparamb (cf. [44][45][46]) investigate and utilize the concept of complexity in the fields of urbanism or planning almost as I propose it. Yet, just almost, for they did not conceptualize the notion of complexity in an operationalizable manner so far.

There is a final remark on complexity to put here, concerning its influence on the dynamics of theory work. Clearly, the concept of complexity transcends ideas such as rationalism or pragmatism. It may be conceived as a generic proceduralization that reaches from thought (“theory”) till action. It is its logic of genesis, as Deleuze called it, that precedes any particular “ism” as well as the separation of theory and practice in the space of the Urban. It is once again precisely here in this space of ever surprising novelty that ethics becomes important, notably an ethics that is structurally homeomorphic through its own proceduralization, where the procedures are at least partially antagonistic to each other.

6.3. Vision

Finally, let me formulate kind of a vision, by referring just to one of the more salient examples. In developing countries there is a large amount of informal settlements, more often tending towards slum conditions than not. More than 30% of urban citizens across the world live in slum conditions. At some point in time, the city administration usually decides to eradicate the whole area. Yet, this comes at the cost of destroying a more or less working social fabric. The question obviously is one of differentiation. How to improve means how to differentiate, which in turn means how to accumulate potential. The answer is quite easy: by supporting enlightened liberalism through an anti-directionist politics (cf. [48]). Instead of bulldozing and enforcing people to leave, and even instead of implanting the “solution” of whatsoever kind in a top-down manner, simply provide them two things: (i) the basic education about materials and organization in an accessibly compiled form, and (ii) the basic materials. The rest will be arranged by the people, as this introduces the opportunity for arbitrage profits. It will not only create a sufficiently diversified market, which of course can be supported in its evolution. It also will create a common good of increased value of the whole area. Such an approach will work for the water problem, whether fresh water or waste water. My vision is that this kind of thinking would be understood, at least (much) more frequently…

7. Perplexion

The history of the human, the history of conceptual thinking and—above all—its transmission by the manifold ways and manners this conceptual thinking has been devising, all of this, until the contemporary urban society, is a wonderful (quite literally) and almost infinite braid. Our attempts here are nothing more than just an attempt to secure this braiding by pointing to some old, almost forgotten embroidery patterns and by showing some new one.

I always have been clear about another issue, but I would like to emphasize it again: Starting with the idea of being, which equals that of existence or identity, demolishes any possibility for thinking the different, the growing, the novel, in short, life. This holds even for Whitehead’s process philosophy. Throughout this blog, as it is there so far, I have been trying to build something, not a system, not a box, but something like an Urban Thought. The ideas, concepts, ways in which that something have been actualizing are stuffed (at least in my hopes) with an inherent openness. Nevertheless I have to admit that it feels like approaching a certain limit, as thoughts and words tend increasingly to enter the “eternal return”. Yet, don’t take this as a resignation or even the beginning of a nihilistic phase. It is said as an out and out positive thought. But still…

Maybe,  these thoughts have been triggered by a friends’ hint towards a small, quite (highly?) exceptional book or booklet of unknown origin:  The “Liber viginti quattuor philosophorum”, the Book of the 24 Philosophers.37 Written presumably somewhere between 800 and 1200 ac38, it consists just of 24 philosophical theses about our relation to God. The main message is that we can’t know, despite it seems to be implicated.

7.1. Method, Generic Differentiation and Urban Reason.

Anyway. In this essay we explored the notion of method. Beginning with Descartes’ achievements, we then tried to develop a critique of it. Next we embedded the issue of planning and method into the context of Urban Reason, including the concept of Generic Differentiation [henceforth GD], which we explicated in the previous essay where we devised it for organizing theory works. Let us reproduce it here again, just as a little reminder.

Figure 3: The structural pragmatic module of Generic Differentiation for binding theory works, modeling and operations (for details see here). This module is part of a fluid moebioid fractal that grows and forms throughout thinking and acting, which thereby are folded into each other. The trinity of modes of actualization (planning, adapting, learning) passes through this fractal figure.

urban reason 4t

All of the four concepts of growth, networks, associativity and complexity can be conceptualized in a proceduralized form as well. Additionally, they all could be taken as perspectives onto abstract, randolated and thus virtual yet probabilistic networks.

Interestingly, this notion opens a route into mathematics through the notions of computability and non-turing computing (also see [52]). Here, we may take this just as a further indication to the fundamental perspective of information as a distinct element of construction whenever we talk about the city, the Urban and the design regarding it.

7.2. “Failing” Plans

Thinking of planning without the aspects of evolution and learning would equal, we repeatedly emphasized this point, the claim of the analyticity of the world. Such a planning would follow positivist or rationalist schemes and could be called “closed planning”. Only under the presupposition of the world’s analyticity such planning could be considered as reasonable.

Since the presupposition is obviously wrong, closed planning schemes such as positivist or rationalist ones are doomed to fail. Yet, this failing is a failure only from the perspective of the plan or planner. From the outside, we can’t criticize plans as failing, since in this case we would confine ourselves to the rationalist scheme. For the diagnosis of failure in a cultural artifice like such of a city, or settlement in the widest sense, always requires presuppositions itself. Of course, in some contexts like that of financial planning within an organization these presuppositions can be operationalized straightforwardly into amounts of money, since the whole context is dominated by it. Financial planning is almost exclusively closed planning.

In the context of town planning, however, even the result of bad planning will always be inhabitable in some way, for in reality the plan is actualized into an open non-analytical world. The argument is the same as Koolhaas applied to the question of the quality of buildings. In China, architects in average build hundreds if not thousands of times more space than in Europe. There is no particular awareness on what Western people call the quality of architecture. The material arrangements into which plans actualize will always be used in some way. But is is equally true that there always will be a considerable part in this usage that imposes ways of using the result that have not been planned.

This way, they never fail, but at the same time they always fail, as they always have to be corrected. The only thing that becomes clear by this is that the reduction of the planners perspective to plan sensu stricto is the actual failure. A planning theory that does not consider evolution and learning isn’t worth the paper onto which it is written.

Both aspects, evolution and learning, need to be expressed, of course, in a proper form before one could assimilate them to the domain of arranging future elements (and elements of the future). Particularly important to understand is that “learning” does not refer to human cognition. Here it refers to the whole, that is the respectively active segment of the city itself, much in the sense of an Actor-Network (following Bruno Latour [53]), but also the concept of the city as an associative corporeality in itself,  as I have been pointing out some time ago [54].

7.3. Eternal Folds

Generic Differentiation is deeply doubly-articulated, as Deleuze would perhaps have said it39. GD may serve as kind of a scaffold to organize thoughts (and hence actions) around the challenge of how to effectuate ideas and concepts. Remember that concepts are transcendent and not to be mistaken as definitions! Here in this piece we tried to outline how an update of the notion of “method” could look like. Perhaps you have been missing references to the more recent discourses, in which, among others, you could find Michel Serres, or Isabelle Stengers, but also Foucault to name just a few. The reason to dismiss them is just given by our focus on planning and the Urban, about which those authors did not talk too much (I mean with respect to the problematics of method).

Another route I didn’t follow was to develop and provide a recipe for planning of whatsoever sort, particularly not one that could be part of a cookbook for mindless robots. It would simply contradict the achieved insights about Differentiation. Yet, I think, that something rather close to a manual could be possible, perhaps a meta-manual targeting the task of creating a manual, that would help to write down a methodology. A “methodology“ which deserves the label is kind of an open didactic talking about methods, and such necessarily comprises some reflection (which is missing in recipes). Such, it is clear that the presented concepts about method around Generic Differentiation should not be perceived as such a methodology. Take it more as a pre-specific scaffold for externalizing and effectuating thought, to confront it with the existential resistance. Thus, the second joint of said double-articulation of Generic Differentiation, besides such scaffolding of thought, connects towards the scaffolding of action.

The double-articulated rooting of method (as we developed it as a concept here) in the dynamics of physical arrangements and the realm of thoughts and ideas enables us to pose three now rather urgent questions in a clear manner :

  • (1) How to find new ways into regenerative urban arrangements? (cf. [51]);
  • (2) How to operate the “Image of Urban”?40
  • (3) The question for a philosophy of the urban […] is how the energetic flow of undifferentiated potentiality in/of urban arrangement might be encoded and symbolically integrated, such that through its transposition into differentiable capacity ability, proficiency and artifice may emerge. (after [52], p.149)

Bühlmann (in [55] p.144/145) points out that

The difficulty, in philosophically cogitating the city or the urban, lies […] with the capacity of dealing in an open and open-ended, yet systematic manner with the determinability of initial and final states. It is precisely the determination of such “initial” and “final” states that needs to be proceduralized.

I guess that those three questions could be answered only together. It is in the corpus (and corporeality) of the virtual and actualized answers that we will meet the Urban Reason. Here, in concluding this essay, we can only indicate the directions, and this only rather broad strokes.

Regenerative cities in the sense of “sustainable sustainability” can be achieved only through a persistent and self-sustained, yet modulated complexity of the city. A respective process model is easy to achieve once it is understood how complexity and ethics are mutually supportive. This implies also a significant political aspect which has been often neglected in the literature about planning. We also referred to Latour’s suggestion of a “Politics of Nature,” which however does not contribute to the problem that he pretends to address.

We have shown here, that and how our notion of method and complexity can be matched with a respective contemporary ethics, which is a mandatory part of the planning game. Planning as such, i.e. is in the traditional meaning of mechanistic implementation ceases to exist. Instead, planning has to address the condition of the possible.

Such, any kind of planning of any kind of arrangement undergoes first a  Kantian turn through which it inevitably changes into “planning of the potential”. Planning the potential, in turn, may be regarded as a direct neighbor to design, its foundation [56] and methodology.41 This reflects the awareness for the primacy of the conditions for the possibility for complexity. These conditions can be actualized only, if planning is understood as one of the aspects of the trinity of Generic Differentiation, which comprises besides planning also evolution and learning, invoking in turn the concepts of population/probabilism and associativity. All parts of the “differentiation game” have to be practiced, of course, in their prozeduralized form. No fixed goals on the level of facts any more, no directive policies, no territorialism, no romanticism hugging the idea of identity any more, please… It is the practice of proceduralization, based on a proper elementarization and bridging from ethics to complexity, that we can identify as the method of choice.

The philosophical basis for such a layout must necessarily deny the idea of identity as a secure starting point. Instead, all the achievements presented here may appear only on the foundation provided by transcendent difference [57]. I am deeply convinced that any “Science of the City” or “Methodology of Planning” (the latter probably as a section of the former) must adhere to appropriate structural and philosophical foundations, for instance those that we presented here and which are part of Urban Reason. Otherwise it will quite likely give rise to the surge of a quite similar kind of political absolutism that succeeded Descartes’ consideration of the “Methode”.

8. Summary

We explored the notion of “method” and its foundations with regard to planning. Starting from its original form as created by Descartes in his “Methode de la Discourse” we found four basic vectors that span the conceptual space of planning.

Ethics and complexity are not only regarded as particular focal points, but rather as common and indispensable elements of any planning activity. The proposed four-fold determination of planning should be suitable to overcome rationalist, neo-liberal, typical modernist or positivist approaches. In other words, without those four elements it is impossible to express planning as an activity or to talk reasonably about it. In its revised form, both the concept and the field of planning allow for the integration of deep domain-specific knowledge from the contributing specializing domains, without stopping the operational aspects of planning. Particularly, however, the new, or renewed, image of planning offers the important possibility to join human reason into the Urban activities of designing and planning our urban neighborhood, and above all, living it.

9. Outlook

In most cases I didn’t give an outlook to the next essay, due to the spontaneous character of this bloggy journey as well as the inevitable autonomy of the segregated text that is increasing more and more as time passes.

This time, however, the topic of the follow-up is pretty clear. Once started with the precis of Koolhaas “Generic City” the said journey led us first to the concept of “Urban Reason” and the Urban as its unique, if not solitary cultural condition. The second step then consisted in bundling several abstract perspectives into the concept of Generic Differentiation. Both steps have been linked through the precept of “Nothing regarding the Urban Makes Sense Except in the Light of the Orchestration of Change.” The third step, as elaborated here, was then a brief (very brief indeed) investigation of the subject and the field of planning. Today, this field is still characterized by rather misty methodological conditions.

The runway towards the point of take-off for the topic of the next essay, then, could be easily commented by a quote from Sigfried Giedion’s “Space, Time and Architecture” (p.7):

For planning of any sort our knowledge must go beyond the state of affairs that actually prevails. To plan we must know what has gone on in the past and feel what is is coming in the future.

Giedion has been an interesting person, if not to say, composition, in order to borrow a notion from Bruno Latour. Being historian, engineer and entrepreneur, among several other roles, he has been in many ways modernist as well as a-modern. Not completely emancipated from the underlying modernist credo of metaphysical independence, he also demanded an integration of the aspect of time as well as that of relationability, which assigns him the attitude of a-modernism, if we utilize Aldo Rossi’s verdict on modernism’s attempt to expunge time from architecture.

Heidegger put it very clear (only marginally translated into my own words): Without understanding the role of time and temporality for the sphere of the human we can’t expect to understand the Being of man-made artifacts and human culture. Our challenge regarding Heidegger will be that we have to learn from his analysis without partaking in his enterprise to give a critique of fundamental ontology.

More recently, Yeonkyung Lee and Sungwoo Kim [58] pointed to the remarkable fact, based on Giedion’s work, that there is only little theoretical work about time in the field of architecture and urbanism. We regard this as a consequence of the prevailing physicalist reductionism. They also hold that

further critical and analytical approaches to time in architecture should be followed for more concrete development of this critical concept in architecture. (p.15)

Hence, our next topic will be just a subsection of Giedion’s work: Time and Architecture. The aspect of space can’t be split off of course, yet we won’t discuss it in any depth, because it deserves a dedicated treatment itself, mainly due to the tons of materialist nonsense that is floating around since Lefebvre’s (ideologic) speculations (“Production of Space”). Concerning the foundations, that is the concept of time, we will meet mainly Deleuze and Heidegger, Bergson and his enemy Einstein, and, of course, also Wittgenstein. As a result, I hopefully will enrich and differentiate the concept of Generic Differentiation even more, and thus also the possible space of the Urban.

Notes 

1. Descartes’ popularity is based, of course, on his condensed and almost proverbial “Cogito, ergo sum”, by which he sought to gain secure grounds for knowledge. Descartes’ Cogito raises difficult issues, and I can only guess that there are lots of misunderstandings about it. Critique of the Cogito started already with Leibniz, and included among almost everybody also Kant, Hume, Nietzsche and Russell. The critique targets either logic (“ergo”), the implications regarding existence (“sum”), or the “I” in the premise. I won’t neither add to this criticism nor comment it; yet, I just would like to point to another possibility to approach it opened by refraining from logic and existentialism: self-referentiality. The “I am thinking” may be taken as a simple, still unconscious observation that there is something going on that uses language. In other words, a language-pragmatic approach paired with self-referentiality opens a quite fresh perspective onto the cogito. Yet, this already would have to count as an update of the original notion. To my knowledge this has never been explored by any of the philosophical scholars. In my opinion, most of the critiques on the cogito are wrong, because they stick to rationalism themselves. The foundation of which, however, can’t be rational itself in its beginning, only through its end (not: “ends”!) and its finalization. Anyway, neither the Cogito nor the sum nor the “I” is subject of our considerations here. Actually, there is not much to say, as such “traditional” metaphysics misunderstands “grammatical sentences” as metaphysical sentences (Ludwig Wittgenstein, in “About Certainty”).

Concerning the wider topic of rationalism as a problematic field in philosophy, I suggest to resolve its position and (at least partial) incommensurability to other “-ism” – modes by means of the choreostemic space, where it just forms a particular attractor.

2. Wittgenstein and main stream cognitive science hold that this should not be possible. Yet, things are not as simple as it may appear at first sight. We could not expect that there is a “nature” of thinking, somehow buried beneath the corporeality of the brain. We certainly can take a particular attitude to our own thinking as well as we can (learn to) apply certain tools and even methodologies in our thought that is directed to our thought. The (Deleuzean) Differential is just one early example.

3. Just to mention here as a more recent example the “failure” of Microsoft’s strategy of recombinable software modules as opposed to the success of the unique app as it has been inaugurated by Apple.

4. Most of the items and boxes in this backpack did not influence the wider public in the same way as Descartes did. One of the most influential among the available items, Hegel, we already removed, it is just dead freight. The group of less known but highly important items comprises the Kantian invention of critique, the transparent description of the sign by Peirce, the insight into the importance of the Form of Life and the particular role and relation of language (Wittgenstein, Foucault), or the detrimental effects of founding thought on logicism—also known as the believe into necessity, truth values, and the primacy of identity—are not recognized among the wider public, whether we would consider sciences, the design area or politics. All these achievements are clearly beyond Descartes’, but we should not forget two things. Firstly, he just was a pioneer. Secondly, we should not forget that the whole era favored a mechanic cosmology. The lemma of the large numbers in the context of probabilism as a perspective had not been invented yet at his times.

5. The believe into this independence may well count as the most dominating of the influences that brought us the schizophrenias that culminated in the 19h and 20th century. Please don’t misunderstand this as a claim for “causality” as understood in the common sense! Of course, there have been great achievements, but the costs of those have always been externalized, first to the biological environment, and second to future generations of mankind.

6. By “planning” I don’t refer just to the “planning of land-use” or other “physical planning” of course. In our general context of Urban Reason and the particular context of the question about method here in this essay I would like to include any aspect around the planning within the Urban, particularly organizational planning.

7. Meant here without any kind of political, ethical or sociological reading, just as the fact of the mere physical and informational possibility.

8. Original in German language (my translation): ” Ob das Gewicht der Forschung gleich immer in dieser Positivität liegt, ihr eigentlicher Fortschritt vollzieht sich nicht so sehr in der Aufsammlung der Resultate und Bergung derselben in »Handbüchern«, als in dem aus solcher anwachsenden Kenntnis der Sachen meist reaktiv hervorgetriebenen Fragen nach den Grundverfassungen des jeweiligen Gebietes. […] Das Niveau einer Wissenschaft bestimmt sich daraus, wie weit sie einer Krisis ihrer Grundbegriffe fähig ist.”

9. As we mentioned elsewhere, the habitus of this site about practical aspects of Hilary Putnam’s philosophical stance is more that of a blook than that of a blog.

10. Descartes and Deleuze are of course not the only guys interested in the principles or methods of and in thought. For instance, Dedekind proposed “Laws of Thought” which shall include things like creative abstraction. It would be a misunderstanding, however, to look to psychology here. Even so-called cognitive psychology can’t contribute to the search for such principles, precisely because it is in need for schemata to investigate. Science always can investigate only what “there is”.

11. Nowadays often called system, and by that referring to “systems science”, often also to Niklaus Luhmann’s extension of cybernetics into the realm of the social. Yet, it is extremely important to distinguish the whole from a system. The whole is neither an empiric nor an analytic entity, it couldn’t be described completely as observation, a set of formula(s), a diagram or any combination thereof, which for instance is possible for a cybernetic system. Complex “systems” must not be conceived as as systems in the mood of systems theory, since openness and creativity belong to their basic characteristics. For complex systems, the crude distinction of “inside” and “outside” does not make much sense.

12. Thinking “items” as independent becomes highly problematic if this belief is going to be applied to culture itself in a self-referential manner. Consequently, man has been thought to be independent from nature. “Precisely, what is at stake is to show how the misguided constitution of modernity finds its roots in the myth of emancipation common to the Moderns. […] Social emancipation should not be condemned to be associated with an avulsion from nature, […]. The error of the modern constitution lies in the way it describes the world as two distinct entities separated from each other.” [18]. It is quite clear that the metaphysical believe into independence is beneath the dualisms of nature/culture, nature/nurture, and body/mind. This does not mean that we could not use in our talking the differences expressed in those dichotomies, yet, the differences need not be placed into a strictly dichotomic scheme. see section about “values” and Bruno Latour’s proposal.

13. This does not imply a denial of God. Yet, I think that any explicit reference to the principle of divinity implicitly corroborates that idea.

14. It is inadequate because by definition you can’t learn from a case study. It is a mis-believe, if not a mystical particularism to think that case studies could somehow “speak for themselves.” The role of a case study must be that it is taken as an opportunity to challenge classifications, models and theories. As such, they have to be used as a means and a target for transformative processes. Yet, such is rarely done with case studies.

15. Subsequent to Niko Tinbergen’s distinction, Dobzhansky introduced a particular weight onto those four perspectives, emphasizing the evolutionary aspect: Nothing in biology makes sense except in the light of evolution. For him, evolution served as a kind of integrative perspective.

16. As in the preceding essays, we use the capital “U” if we refer to the urban as a particular quality and as a concept in the vicinity of Urban Reason, in order to distinguish it from the ordinary adjective that refers to common sense understanding.

17. Difference between architecture and arts, particularly painting.

18. Yet, he continues: “As such, it must be designed according to a model which takes into account all the possible fields of decision-making and all decision-makers who play a role in social life. It has a territorial dimension which is “global” in the literal sense: it extends to the planetary scale.” (p.64) So, since he proposes a design of planning he obviously invokes a planning of planning. Yet, Archibugi does not recognize this twist. Instead, he claims that this design can be performed in a rationalist manner on a global scale, which—as an instance of extended control phantasm—is definitely overdone.

19. In more detail, Archibugi claims that his approach is able to integrate traditional fields of planning in a transdisciplinary methodological move, based on a “programming” approach ( as opposed to the still dominant positivistic approach). The individual parts of this approach are
+ a procedural scheme for the selection of plans;
+ clarification interrelationship between different “levels” of planning;
+ describing institutional procedures of plan bargaining;
+ devising a consulting system on preference, information,
monitoring, and plan evaluation.

Yet, such a scheme, particularly if conducted as a rationalist program, is doomed to fail for several reasons. In monitoring, for instance, he applies an almost neo-liberal scheme (cf. p.81), being unaware of the necessity of the apriori of theoretical attitudes as well as the limitation of reasoning that solely is grounded on empirical observations.

20. Of course, we are not going to claim that “society” does not need the activity of and the will to design itself. Yet, while any externalization needs a continuous legitimization—and by this I don’t refer to one election every four years—, the design of the social should target exclusively the conditions for its open unfolding. There is a dark line from totalitarian Nazi-Germany, the Jewish exiled sociologist, the Macy-Conferences and their attempt to apply cybernetics directly to the realm of social, finally followed by the rationalist Frankfurt School with its late proponent Habermas and his functionalism. All of those show the same totalitarian grammar.

21. Deleuze’s books about cinema and the image of time [33].

22. Rem Koolhaas, Euro-Lille, see this.

23. Just for recall: the Differential is the major concept in Deleuze’s philosophy of transcendental empiricism, which set difference, not identity, as primal, primacy of interpretation, rejection of identity and analyticity, a separation-integration.

24. Sue Hendler despises philosophical foundations of ethics for the area planning as “formalistic”. Instead she continues to draw on values, interestingly backed by a strong contractual element. As this may sound pragmatic in the first instance, it is nothing but utilitarian. Contracts in this case are just acts of ad-hoc institutionalizations, which in turn build on the legislative milieu. Thus I reject this approach, because in this case ethics would just turn into a matter of the size of the monetary investment into lawyers.

25. Note that ethics is the theory of morality, while morality is the way we deal with rules about social organization.

26. here and here or here;

27. It is a paradox only from a rationalist perspective.,of course.

28. “thing” is an originally Nordic concept that refers to the fixation of a mode of interpretation through negotiation. The “althing” is the name of the Islandic parliament, existing roughly since 930 ac in an uninterrupted period. A thing such exists as an objectified/objectifiable entity only subsequent to the communal negotiation, which may or may not include institutions.

29. inspired by Alfred N. Whitehead and Isabel Stengers.

30. See this about the concept of theory.

31. Unfortunately available in German language only.

32. This just demonstrates that it is not unproblematic to jump on the bandwagon of a received view, e.g. on the widely discussed and academically well-introduced Theory of Justice by John Rawls, as for instance exemplified by [23].

33. What is needed instead for a proper foundation is a practicable philosophy of Difference, for instance in the form proposed by Deleuze. Note that Derrida’s proclaimed “method” of deconstruction neither can serve as a philosophical foundation in general nor as an applicable one. Deconstruction establishes the ideal of negativity, from which nothing could be generated.

34. With one (1) [41], or probably two (2) [40] notable and somewhat similar exceptions which however did not find much (if any) resonance so far…

35. Jensen contributed also to a monstrous encyclopedia about “Complexity and Systems Science” [39], comprising more than 10’000 pages (!), which however does not contain one single useable operationalization of the notion of “complexity”.

36. One of the more advanced formulations of complexity has been provided by the mathematician Henrik Jeldtoft Jensen (cf. [38]). Yet, it is still quite incomplete, because he does neither recognize or refer to the importance of the distributed antagonism nor does he respond to the necessity that complex systems have to be persistently complex. Else he is also wrong about the conjecture that there must be a “large number of interacting components”.

37. see review by the German newspaper FAZ, a book in German language, a unofficial translation into English, and into French. Purportedly, there are translations into Spanish, yet I can’t provide a link.

38. Hudry [49] attributes it to Aristotle.

39. Deleuze & Guattari developed and applied this concept first in their Milles Plateaus [50].

40. The notion of an „Image of Urban“ is not a linguistic mistake, of course. It parallels Deleuze’s “Image of Thought”, where thought refers to a habit, or a habitus, a gestalt if you prefer, that comprises the conditions for the possibility of its actualization.

41. At first sight it seems as if such extended view on design, particularly if understood as the design of pre-specifics, could reduce or realign planning to the engineering part of it. Yet, planning in the context of the Urban always has to consider immaterial, i.e. informational aspects, which in turn introduces the fact of interpretation. We see, that no “analytic” domain politics is possible.

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