Couples will no longer spend their nights in their houses dedicated to habitation and reception, the customary social reason for banalization. The chamber of love will be more remote from the center of the city: it will completely naturally re-create for the partners the notion of ex-centricity, in a place less open to the light, more hidden, in order to return to the atmosphere of the secret. The contrary move, the search for a center of thought, will proceed by the same technique.
The alarming lack of ideas that is recognizable in all acts of culture, politics, organization of life, and the rest is explained by this, and the weakness of the modernist constructers of functionalist cities is only a particularly visible example of it. Intelligent specialists only ever have the intelligence to play the game of specialists: hence the fearful conformity and fundamental lack of imagination that make them admit that this or that product is useful, good, necessary. In fact, the root of the reigning lack of imagination cannot be understood if one does not have access to the imagination of lack--that is to conceiving what is absent, forbidden, and hidden, and yet possible, in modern life.
Henceforth the crisis of urbanism is all the more concretely a social and political one, even though today no force born of traditional politics is any longer capable of dealing with it. Medico-sociological banalities on the 'pathology of housing projects,' the emotional isolation of people who must live in them, or the development of certain extreme reactions of rejection, chiefly among youth, simply betray the fact that modern capitalism, the bureaucratic society of consumption, is here and there beginning to shape its own setting. This society, with its new towns, is building the terrain that accurately represents it, combining the conditions most suitable for its proper functioning, while at the same time translating in space, in the clear language of organization of everyday life, its fundamental principle of alienation and constraint. It is likewise here that the new aspects of its crisis will be manifested with the greatest clarity.
We leave to monsieur Le Corbusier his style that suits factories as well as it does hospitals. And the prisons of the future: is he not already building churches? I do not know what this individual -- ugly of countenance and hideous in his conceptions of the world -- is repressing to make him want thus to crush humanity under ignoble heaps of reinforced concrete, a noble material that ought to permit an aerial articulation of space superior to Flamboyant Gothic. His power of cretinization is vast. A model by Corbusier is the only image that brings to my mind the idea of immediate suicide. With him moreover any remaining job will fade. And love -- passion -- liberty.Gilles Ivain (aka Ivan Chtcheglov)
Byproduct of the circulation of commodities, human circulation considered as a form of consumption, tourism comes down fundamentally to the freedom to go and see what has become banal. The economic planning of the frequenting of different places is already in itself the guarantee of their equivalence. The same modernization that has withdrawn the element of time from journeying, has also withdrawn the reality of space.
So many problems we will get to the bottom of later, but whose spatial aspect we must grasp right away. If the space of the industrial economy dominates the social space in which the Parisian worker or intellectual develops, to what extent could residential space, cultural space, or political space be planned without it being necessary to first intervene in economic structures?...In short...: to what extent can we freely build the framework for a social life in which we might be guided by our aspirations and not by our instincts?
Moreover the present abundance3 of private cars is nothing other than the result of the non-stop propaganda through which capitalist production persuades the mob--and in this case is one of its most confounding successes--that the possession of a car is specifically one of the privileges our society reserves for its privileged members.
8. Conditions of DialogueThe functional is what is practical. The only practical thing is the resolution of our fundamental problem: the realization of ourselves (our uncoupling from the system of isolation). This is useful and utilitarian. Nothing else. All the rest represents only trivial derivations of the practical, and its mystification.
The new towns of the 1950s and '60s were nothing less than the spatial translation of alienation and control and in these cities power increasingly could relinquish the old forms of advertising in favor of 'the simple organization of the spectacle of objects of consumption, which will only have consumable value illusory to the extent to which they will first of all have been objects of spectacle' -- to the extent, that is, they have first appeared on the television screen, which henceforth had to be seen as an urbanistic tool in its own right.
We are leading as thorough a study of 'alienation's positive pole' as of its negative pole. As a consequence of our diagnosis of the poverty of wealth, we are able to establish the world map of the extreme wealth of poverty. These speaking maps of a new topography will be in fact the first realization of 'human geography.' On them we will replace oil-deposits with the contours of layers of untapped pedestrian consciousness.