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Segregation of Alien Bodies: Order and Exclusion

100%
Rewers E.
Studia Regionalne i Lokalne
|
2009
|
issue numer specjalny / special issue
23-36
EN
In this essay the author explores the relation between fragmentation, segregation, and reconstitution of urban order. Although metaphors of cohesiveness are usually applied to the past, and fragmentations to the present, nevertheless the city of fragmentations coexists recently with another image of the city – a nostalgic city of lived body. It will be hard to speak in simple notions of true and false experience here; the difference is in the very idea of Aristotelian “the good life”. Dealing with Edward Soja’s concept of somatography she will argue that in an age of informational technologies, mobility, and consumer culture, such old metaphors like city as a fragmented dead body and city as a lived body are more important than ever. Acts of differentiation, separation, and segregations are based both on urban somatophobia and urban somatophilia. The question to be asked here is what is reconstitution of urban order in the first sense, or revitalisation of city space in the second.
2
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Segregacja obcych ciał: porządek i wykluczenie

100%
Rewers E.
Studia Regionalne i Lokalne
|
2008
|
issue 2(32)
5-17
PL
Autorka tego eseju poszukuje relacji między fragmentacją, segregacją i rekonstrukcją porządku w mieście. Aczkolwiek metafory zwartości są na ogół stosowane w odniesieniu do przeszłości, a fragmentacji do teraźniejszości, to sfragmentaryzowne miasto współistnieje dzisiaj z innym obrazem miasta – nostalgicznym miastem przedstawianym jako żywe ciało. Trudno byłoby ujmować to doświadczenie przy pomocy prostego przeciwstawienia prawdziwego doświadczenia fałszywemu; różnica tkwi bowiem w samej idei „dobrego życia” wprowadzonej przez Arystotelesa. Analizując pojęcie somatografii wprowadzone przez Edwarda Soję, uzasadnia się, dlaczego w wieku technologii informatycznych, mobilności i kultury konsumpcyjnej takie metafory miasta jak podzielone, martwe ciało oraz żyjące ciało stają się ważniejsze niż kiedykolwiek. Akty różnicowania, separacji i segregacji są ufundowane bowiem zarówno na miejskiej somatofobii, jak miejskiej somatofilii. Pytanie postawione w tym eseju dotyczy zatem sposobu rekonstrukcji miejskiego porządku w pierwszym sensie oraz rewitalizacji przestrzeni miejskiej – w drugim.
EN
In this essay the author explores the relation between fragmentation, segregation, and reconstitution of urban order. Although metaphors of cohesiveness are usually applied to the past, and fragmentations to the present, nevertheless the city of fragmentations coexists recently with another image of the city – a nostalgic city of lived body. It will be hard to speak in simple notions of true and false experience here; the difference is in the very idea of Aristotelian “the good life”. Dealing with Edward Soja’s concept of somatography she will argue that in an age of informational technologies, mobility, and consumer culture, such old metaphors like city as a fragmented dead body and city as a lived body are more important than ever. Acts of differentiation, separation, and segregations are based both on urban somatophobia and urban somatophilia. The question to be asked here is what is reconstitution of urban order in the first sense, or revitalisation of city space in the second.
3

THE HOME IN THE INTELLECTUAL LANDSCAPE OF THE TWENTIETH/TWENTY FIRST CENTURY. FROM PHILOSOPHY TOWARDS ACTIVISM (Dom w intelektualnym krajobrazie XX/XXI wieku od filozofii ku aktywizmowi)

100%
Rewers E.
|
2010
|
vol. 64
|
issue 2-3(289-290)
41-45
EN
This statement is composed of three parts, with the first introducing the conceit of the relational space that appears between traditional opposites, such as: private space - public space. In relational space the home remains a real place, but its location becomes mobile. Between enrootment and mobility there comes into being a thick network of connections, transitory and hybrid forms. In the second part the Aristotelian conception of the 'good life' is interpreted as an element of the realisation of the modern promesse de bonheur, assuming the form of assorted cultures of dwelling. The last part discusses three vectors of relational space in which we may place - in different forms - modern cultures of residence. Their foundations are composed of: 1. The philosophy of enrootment, 2. The philosophy of the language, 3. The philosophy of activity. Each also possesses its negative version, in which the prime categories are re-deciphered, re-interpreted, deconstructed and, finally, rejected.
4

FROM THE TOWN GENIUS LOCI TO TOWN OLIGOPTICONS (Od miejskiego genius loci do miejskich oligopticonów)

100%
Rewers E.
Konteksty - Polska Sztuka Ludowa
|
2008
|
vol. 62
|
issue 3-4(282-283)
21-30
EN
It is becoming increasingly difficult to describe towns while using historical categories, terms or ontological metaphors such as genius loci. Secular, fragmentary, and anomic post-industrial towns subjected to communication and information do not enroot us 'here', in our places, but change us into moving images of the consumer, the tourist, the passerby, the demonstrator, and the hardworking resident, and together with the images of the streets and squares transfer us 'elsewhere'. Despite the fact that today it is rather the product of marketing strategies than a live metaphor, genius loci continues to inspire researchers. What can be done so that its sense-creating force would not vanish while imprisoned in an historical costume? A proposal formulated in this text leads to a confrontation of the town genius loci with another metaphor - the oligopticon - with whose assistance B. Latour described Paris at the end of the twentieth century. Between genius loci and oligopticon there exists a bond based on a common meaning: both are known as the 'tireless guard'. By blending the social and technological aspects of life in the city, oligopticon, similarly to genius loci, extracts from urban space an endless number of sites (the multiple versions of Paris in Paris, Poznan in Poznan, Gdansk in Gdan sk), which together create a certain entity; true, it remains inaccessible for the sort of perception which has not been subjugated to the media, but it does not resemble anything else, and is mysterious and undefined.
5

Interpretacja jako lustro, różnica i rama

23%
Rewers E.
Anthropos?
|
2006
|
issue 6-7
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