Smile!
The New Philosophy
1st Edition
Published on 15. January 2018
106 pages
978-1-78456-872-6 (ISBN)
Description
"this book
tells you
how you arrive
at an understanding
of the world you live in
it doesn't tell you
how to live that life
it just tells you
how you arrive
at the understanding
you become so
convinced is true
that you throw away
the life you could have lived"
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Other editions
Additional editions
Book
10/2014
FastPrint Publishing
€27.43
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Person
I grew up in the forties loved and cared for by a couple who adopted me as their own son and laboured all their lives to produce a worthwhile member of society as they believed was necessary. Before he died my dad asked me where he went wrong and having thought about it I don't think he did go wrong, nor my mam. Both of them loved me even though I was the usual know it all kid with a lot to learn.
I went through architectural education like a knife through butter until I came up against the establishment. It threw me out of my stupor and made me realise that architecture as making buildings relied upon a status-quo that applied its values transcendentally and therefore erroneously. And thus began the labours of bill the student, working on building sites, treading the boards in the fringe in Edinburgh and London, serving on tables and winning, and losing, at love and wine bars. Returning to architecture, and love, by way of environmental psychology and still labouring, contributing the cultural context modules to a brand new course of architecture in Belfast University of Ulster including an MSc course aiming to shift our understanding of architecture towards more than just something built. Whatever I thought that meant at the time, I was retired by jet lag at 65 leaving me to labour over this, the first of three volumes that sets out the basis on which we may proceed with an approach to understanding as a first step to changing the human condition.
The philosophies of humanism and capitalism must give way to a more civilised existence as it emerges from two thousand years of internecine arguments over the way we refer to our place in being, as Heidegger might have said.
We are beginning to understand enough about the human condition to realise that we can make and share functions heterogeneously. Even extremes are possible if we refrain from obtuse attitudes and acknowledge the political economic use of money as a way of linking individual values to social and public action at various scales of contextual relevance and phenomenological transcendence. Unfortunately for those of us alive at the moment, this will take a lot more work.
I went through architectural education like a knife through butter until I came up against the establishment. It threw me out of my stupor and made me realise that architecture as making buildings relied upon a status-quo that applied its values transcendentally and therefore erroneously. And thus began the labours of bill the student, working on building sites, treading the boards in the fringe in Edinburgh and London, serving on tables and winning, and losing, at love and wine bars. Returning to architecture, and love, by way of environmental psychology and still labouring, contributing the cultural context modules to a brand new course of architecture in Belfast University of Ulster including an MSc course aiming to shift our understanding of architecture towards more than just something built. Whatever I thought that meant at the time, I was retired by jet lag at 65 leaving me to labour over this, the first of three volumes that sets out the basis on which we may proceed with an approach to understanding as a first step to changing the human condition.
The philosophies of humanism and capitalism must give way to a more civilised existence as it emerges from two thousand years of internecine arguments over the way we refer to our place in being, as Heidegger might have said.
We are beginning to understand enough about the human condition to realise that we can make and share functions heterogeneously. Even extremes are possible if we refrain from obtuse attitudes and acknowledge the political economic use of money as a way of linking individual values to social and public action at various scales of contextual relevance and phenomenological transcendence. Unfortunately for those of us alive at the moment, this will take a lot more work.
