Bad architecture is in the end as much a failure of psychology as of design. It is an example expressed through materials of the same tendencies which in other domains will lead us to marry the wrong people, choose inappropriate jobs and book unsuccessful holidays: the tendency not to understand who we are and what will satisfy us.
According to Montaigne, it was the oppressive notion that we had complete mental control over our bodies, and the horror of departing from this portrait of normality, that had left the man unable to perform sexually.
The more familiar two people become, the more the language they speak together departs from that of the ordinary, dictionary-defined discourse. Familiarity creates a new language, an in-house language of intimacy that carries reference to the story the two lovers are weaving together and that cannot be readily understood by others.
Differ though we might with Christianity's view of what precisely our souls need, it is hard to discredit the provocative underlying thesis, which seems no less relevant in the secular realm than in the religious one-that we have within us a precious, childlike, vulnerable core which we should nourish and nurture on its turbulent journey through life.
Nowhere was the airport's charm more concentrated than on the screens placed at intervals across the terminal which announced, in deliberately workmanlike fonts, the itineraries of aircraft about to take to the skies. These screens implied a feeling of infinite and immediate possibility: they suggested the ease with which we might impulsively approach a ticket desk and, within a few hours, embark for a country where the call to prayer rang out over shuttered whitewashed houses, where we understood nothing of the language and where no one knew our identities.
People who hold important positions in society are commonly labelled "somebodies," and their inverse "nobodies"-both of which are, of course, nonsensical descriptors, for we are all, by necessity, individuals with distinct identities and comparable claims on existence. Such words are nevertheless an apt vehicle for conveying the disparate treatment accorded to different groups. Those without status are all but invisible: they are treated brusquely by others, their complexities trampled upon and their singularities ignored.
Man seems merely dust postponed: the sublime as an encounter - pleasurable, intoxicating, even - with human weakness in the face of strength, age and size of the universe.
The real issue is not whether baking biscuits is meaningful, but the extent to which the activity can seem to be so after it has been continuously stretched and subdivided across five thousand lives.
The bourgeois thinkers of the eighteenth century thus turned Aristotle's formula on its head: satisfactions which the Greek philosopher had identified with leisure were now transposed to the sphere of work, while tasks lacking in any financial reward were drained of all significance and left to the haphazard attentions of decadent dilettantes. It now seemed as impossible that one could be happy and unproductive as it had once seemed unlikely that one could work and be human.
We don't exist unless there is someone who can see us existing, what we say has no meaning until someone can understand, while to be surrounded by friends is constantly to have our identity confirmed; their knowledge and care for us have the power to pull us from our numbness. In small comments, many of them teasing, they reveal they know our foibles and except them and so, in turn, accept that we have a place in the world.
.. if you asked most people whether they believed in love or not, they’d probably say they didn’t. Yet that’s not necessarily what they truly think. It’s just the way they defend themselves against what they want. They believe in it, but pretend they don’t until they’re allowed to. Most people would throw away all their cynicism if they could. The majority just never gets the chance.
We need objects to remind us of the commitments we've made. That carpet from Morocco reminds us of the impulsive, freedom-loving side of ourselves we're in danger of losing touch with. Beautiful furniture gives us something to live up to. All designed objects are propaganda for a way of life.
to design means forcing ourselves to unlearn what we believe we already know, patiently to take apart the mechanisms behind our reflexes and to acknowledge the mystery and stupefying complexity of everyday gestures like switching off a light of turning on a tap
Literature deeply stands opposed to the dominant value system-the one that rewards money and power. Writers are on the other side-they make us sympathetic to ideas and feelings that are of deep importance but can’t afford airtime in a commercialized, status-consciou s, and cynical world.