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JULIAN BEINART: I want to tackle
another interesting and rather

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confounding issue in relation
to the space and social content

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00:00:44,880 --> 00:00:45,380
of cities.

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And that has to do with the fact
that not all people in society

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agree with the ideology that the
city maintains for the moment,

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or the society maintains
for the moment.

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To change the world is an
ambition of many people,

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or groups of people, who believe
that they can artificially

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00:01:24,440 --> 00:01:29,700
create environment which of
a higher order of goodness

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than the environment with
which they now are presented.

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Often, these situations
come about as a reaction

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00:01:43,430 --> 00:01:46,175
to something negative
about the existing city.

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We will go through
a number of these.

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Obviously, this is a very
large subject, again,

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00:01:58,010 --> 00:02:02,570
and needs a need for me to
make a few arguments about it

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00:02:02,570 --> 00:02:08,570
rather than ending with
the complete bibliographic

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00:02:08,570 --> 00:02:11,420
explanation of all
of the attempts

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00:02:11,420 --> 00:02:16,940
to identify the
intentional communities

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00:02:16,940 --> 00:02:21,680
within the Metropolitan area of
cities or isolated from them.

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00:02:25,110 --> 00:02:29,630
The word utopia has
a double meaning.

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00:02:29,630 --> 00:02:34,490
In Greek, utopia means no place.

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00:02:34,490 --> 00:02:41,020
Utopia means that you, the
single you, is a good place.

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00:02:41,020 --> 00:02:44,390
Already the double
Greek word meaning

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00:02:44,390 --> 00:02:48,230
indicates some characteristics
of which we have to deal with.

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00:02:51,290 --> 00:02:54,110
The created environment
in these cases

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00:02:54,110 --> 00:02:58,080
are meant to create
a good world,

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00:02:58,080 --> 00:03:02,550
but they also are isolated.

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00:03:02,550 --> 00:03:05,760
The word is first
used in English

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00:03:05,760 --> 00:03:10,680
by Thomas Moore's
book in 1516, where

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00:03:10,680 --> 00:03:15,210
he describes a utopian island.

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00:03:15,210 --> 00:03:18,570
It's an island which
already indicates

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00:03:18,570 --> 00:03:21,570
that it's separate
from other existing

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00:03:21,570 --> 00:03:26,960
phenomena, physical phenomena.

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00:03:26,960 --> 00:03:33,330
Secondly, it has 58 spacious and
splendid cities on the island.

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00:03:33,330 --> 00:03:35,480
The island is 200 miles long.

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00:03:38,590 --> 00:03:41,140
There's equity of
property enable.

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00:03:41,140 --> 00:03:43,330
The houses are never locked.

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00:03:43,330 --> 00:03:46,380
No private possessions
are tolerated.

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00:03:54,660 --> 00:03:56,760
The owners change
every 10 years,

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00:03:56,760 --> 00:03:58,770
and they're selected
by drawing lots.

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00:04:01,910 --> 00:04:06,890
So really, you find in the first
of the utopian explanations,

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00:04:06,890 --> 00:04:12,920
or exercises, as
association with equity,

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00:04:12,920 --> 00:04:17,100
that this is a place where
private property is not

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00:04:17,100 --> 00:04:19,480
significant.

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00:04:19,480 --> 00:04:24,540
There's a random distribution
statistically made available

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00:04:24,540 --> 00:04:26,000
through the drawing of lots.

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00:04:33,370 --> 00:04:38,800
Many of these themes involving
a boundary condition involving

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00:04:38,800 --> 00:04:43,320
the distribution of
resources, involving

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00:04:43,320 --> 00:04:47,980
the maintenance of the
society are characteristics

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00:04:47,980 --> 00:04:49,870
of these ideal communities.

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00:04:56,370 --> 00:05:00,850
[INAUDIBLE] more right of
the ideal state or about

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00:05:00,850 --> 00:05:03,860
the new island of nowhere.

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00:05:03,860 --> 00:05:08,060
There's a notion
that this environment

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can exist in a sense nowhere,
which means that he doesn't

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touch another environment.

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00:05:16,710 --> 00:05:24,840
There's an interesting linkage
of people during this time.

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For instance, looking
back with the great book

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by Edward Bellamy, in
the 1850s, describing

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Boston as a communist city,
mechanically controlled

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communist city, in
which a man falls

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asleep and wakes up 100 years
later and he sees Boston

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transformed.

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Mechanism is an
important attribute

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to that changed environment.

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So compelling was the book
that it sold millions of copies

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here in the United States.

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It was a bestseller.

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It was read by a man called
William Morris in England.

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William Morris was a
great [INAUDIBLE] founder

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of the socialist
league in England,

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a man of enormous
significance, who

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wrote a book called
News From Nowhere,

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00:06:35,190 --> 00:06:43,650
completely antithetical to the
concentrated vision of Bellamy.

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00:06:46,200 --> 00:06:50,460
For him, a decentralist
solution which

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00:06:50,460 --> 00:06:54,570
abdicated the role of
cities with the option.

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For here, at the same time, we
have two 19th century figures

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not in contact with each
other, but their works

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00:07:03,210 --> 00:07:04,710
are in contact with each other.

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00:07:04,710 --> 00:07:08,140
The one comments on the
other's by writing a book.

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News From Nowhere also refers
to Samuel Butler's book Erewhon,

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and Erewhon is an
anagram of nowhere.

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00:07:19,260 --> 00:07:24,210
I'm just trying to indicate
to you the density of interest

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00:07:24,210 --> 00:07:25,540
in this phenomenon.

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The 19th century
which is our focus

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00:07:35,640 --> 00:07:39,600
is the century of
great expectations.

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00:07:39,600 --> 00:07:43,890
Much though enormous
problems were manifest.

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00:07:43,890 --> 00:07:50,700
There was a sense that, given
the right kind of conditions,

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00:07:50,700 --> 00:07:54,120
solutions would be found.

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00:07:54,120 --> 00:07:58,960
Great Expectations is
again a novel by whom?

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00:07:58,960 --> 00:07:59,940
Who?

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00:07:59,940 --> 00:08:05,310
Dickens, Charles Dickens,
it's hes 13th novel.

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00:08:05,310 --> 00:08:09,090
What happens in
Great Expectations?

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00:08:09,090 --> 00:08:12,930
A young orphan by
the name of Pip

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00:08:12,930 --> 00:08:16,350
encountered wonders in
a field and encounters

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00:08:16,350 --> 00:08:19,320
an escaped convict.

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00:08:19,320 --> 00:08:23,740
His life is then is the
subject of this book.

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00:08:23,740 --> 00:08:29,070
It's a book about how you can as
an orphan encounter an escaped

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00:08:29,070 --> 00:08:31,560
convict and still make
a success of things.

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00:08:35,120 --> 00:08:43,070
Many of these utopias are
subject to the creation

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00:08:43,070 --> 00:08:46,370
of new models of
social relationship as

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00:08:46,370 --> 00:08:50,590
antithetical to what exists.

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00:08:50,590 --> 00:08:55,980
If the family is
weak, the kibbutz

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00:08:55,980 --> 00:09:00,660
takes children and separates
them from their families

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00:09:00,660 --> 00:09:02,920
and rears them separately.

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00:09:02,920 --> 00:09:05,130
So there's a
[INAUDIBLE] an Institute

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00:09:05,130 --> 00:09:07,530
for the Promotion
of Social Character

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00:09:07,530 --> 00:09:10,440
in New Lanark, Scotland.

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00:09:10,440 --> 00:09:18,270
So does the French
utopianists [INAUDIBLE]

116
00:09:18,270 --> 00:09:21,450
in [INAUDIBLE],,
all of these places

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00:09:21,450 --> 00:09:24,360
have environments where
children can grow up

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00:09:24,360 --> 00:09:27,960
independent of the family.

119
00:09:27,960 --> 00:09:32,970
The notion of in loco
parentis is established

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00:09:32,970 --> 00:09:40,330
to provide the rights for
people who look after children

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00:09:40,330 --> 00:09:41,585
separate from their family.

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00:09:46,180 --> 00:09:51,100
If the society exhibits
great Puritanism,

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00:09:51,100 --> 00:09:55,390
as Victorian society
did, Charles Fourier

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00:09:55,390 --> 00:09:59,440
proposed his utopian
project, the phalanstery,

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00:09:59,440 --> 00:10:03,130
on the notion of
passion, sexual passion.

126
00:10:03,130 --> 00:10:06,130
Humphrey Noyes in
the United States

127
00:10:06,130 --> 00:10:12,320
is personally somebody
to be hugged and created

128
00:10:12,320 --> 00:10:16,435
Oneida, the town of
Oneida, in New York state.

129
00:10:20,470 --> 00:10:25,960
If drink and alienation
and drugs are the problem,

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00:10:25,960 --> 00:10:28,630
Owen's reform of character--

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00:10:28,630 --> 00:10:31,150
Institute for the Reform
of Character in New Lanark.

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00:10:33,670 --> 00:10:37,980
Pullman explicitly
says, I will not

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00:10:37,980 --> 00:10:42,990
allow my workers to own
houses, because that

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00:10:42,990 --> 00:10:45,390
will mean they will
become separate and want

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00:10:45,390 --> 00:10:49,350
to live an independent life.

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00:10:49,350 --> 00:10:54,300
I want them to behave according
to the rules, which I said.

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00:10:54,300 --> 00:10:57,150
This is paternalism,
which of course, resulted

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00:10:57,150 --> 00:10:59,520
in complete decay
of the community.

139
00:11:02,930 --> 00:11:12,430
If the outside world is a
new secular world changing

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00:11:12,430 --> 00:11:16,540
very rapidly, the
response of the Shakers

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00:11:16,540 --> 00:11:21,820
is to create a religion
which remains absolute.

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00:11:21,820 --> 00:11:24,730
No sexual intercourse
is allowed in

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00:11:24,730 --> 00:11:28,300
[? Shakerdom, ?] which
creates a fundamental problem

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00:11:28,300 --> 00:11:31,150
of population increase.

145
00:11:31,150 --> 00:11:34,330
So it has to convert people.

146
00:11:34,330 --> 00:11:39,580
The notion of converting
people because you have a truth

147
00:11:39,580 --> 00:11:44,800
is fundamental to
certain religions today.

148
00:11:44,800 --> 00:11:49,660
I dislike the idea intensely,
but that's a personal dislike.

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00:11:49,660 --> 00:11:54,310
So I should dislike Mormonism,
which believes in it.

150
00:11:54,310 --> 00:11:59,230
One good thing about the Jews is
they don't sell their religion.

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00:11:59,230 --> 00:12:01,270
Or they maybe do
it in subtle ways,

152
00:12:01,270 --> 00:12:06,220
but they don't missionarize.

153
00:12:06,220 --> 00:12:09,460
Missionarism is an
interesting phenomenon,

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00:12:09,460 --> 00:12:14,215
but it's only the result of a
belief in an absolute truth.

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00:12:20,430 --> 00:12:24,630
If industrial chaos is what
we encounter in the existing

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00:12:24,630 --> 00:12:27,770
world, you'll find
the paternal order

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00:12:27,770 --> 00:12:34,080
of factory towns of
Pullman outside Chicago,

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00:12:34,080 --> 00:12:39,000
South of Chicago; Port Sunlight,
the factory town of the Lever

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00:12:39,000 --> 00:12:44,220
Brothers in England, Bournville,
the factory town of the Cadbury

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00:12:44,220 --> 00:12:48,000
family, and so on.

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00:12:48,000 --> 00:12:51,510
If you believe the
result of the chaos

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00:12:51,510 --> 00:12:56,880
is centralized
order or disorder,

163
00:12:56,880 --> 00:13:01,440
you opt for options
for decentralization.

164
00:13:01,440 --> 00:13:07,470
William Morris believes
that over time, Manchester

165
00:13:07,470 --> 00:13:10,800
and London would
disappear and be replaced

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00:13:10,800 --> 00:13:16,890
by a small-scale,
self-supporting, landscaped

167
00:13:16,890 --> 00:13:24,910
environment, which I'll detail
a little later in the class.

168
00:13:24,910 --> 00:13:29,200
Or you believe in the
work of Peter Kropotkin,

169
00:13:29,200 --> 00:13:33,580
the first urban geographer,
the Russian Prince

170
00:13:33,580 --> 00:13:38,350
who disagreed with Marx
about the new state,

171
00:13:38,350 --> 00:13:44,680
arguing that a centralized state
was likely to fail in favor

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00:13:44,680 --> 00:13:47,140
of a decentralized order.

173
00:13:47,140 --> 00:13:51,400
He argued that even during
his stay in England--

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00:13:51,400 --> 00:13:55,420
I can't remember the date-- at
the end of the 19th century,

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00:13:55,420 --> 00:13:58,630
he said that 80%
of the factories

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00:13:58,630 --> 00:14:01,750
only employed 8 to 10 people.

177
00:14:01,750 --> 00:14:06,920
He was enormously impressed by
the Jura region of Switzerland,

178
00:14:06,920 --> 00:14:13,050
J-U-R-A, which is the home
environment of Le Corbusier,

179
00:14:13,050 --> 00:14:14,880
by the way.

180
00:14:14,880 --> 00:14:19,290
What impresses Kropotkin
is the capacity

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00:14:19,290 --> 00:14:22,690
of watchmaking to
organize itself there.

182
00:14:22,690 --> 00:14:27,780
There are many enterprises,
all small, all competitive, all

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00:14:27,780 --> 00:14:28,980
producing good product.

184
00:14:33,080 --> 00:14:40,580
So his referenced to industrial
chaos is agglomeration.

185
00:14:40,580 --> 00:14:45,020
And he disputes
agglomeration economics

186
00:14:45,020 --> 00:14:48,980
as fundamental to the production
of first-class industrial

187
00:14:48,980 --> 00:14:51,590
product.

188
00:14:51,590 --> 00:14:54,710
That's just the list
of the antidotes.

189
00:14:54,710 --> 00:15:08,060
And the-- I'm just going to
go through, very briefly,

190
00:15:08,060 --> 00:15:10,320
some more characteristics
of these places.

191
00:15:13,040 --> 00:15:16,700
There's often an
authoritarian order socially,

192
00:15:16,700 --> 00:15:20,591
but they're
economically democratic.

193
00:15:20,591 --> 00:15:25,250
The authority is necessary
to maintain the tension

194
00:15:25,250 --> 00:15:32,280
and to distract
from the attraction

195
00:15:32,280 --> 00:15:33,325
of the outside world.

196
00:15:37,410 --> 00:15:41,340
There's no question
of choice here.

197
00:15:41,340 --> 00:15:44,250
If choice is economic,
well, that's OK.

198
00:15:44,250 --> 00:15:46,760
But if it's social,
it's dangerous.

199
00:15:49,380 --> 00:15:54,870
These projects all
have boundary problems.

200
00:15:54,870 --> 00:16:00,300
They need to be separate, but
they can't exist separately.

201
00:16:00,300 --> 00:16:05,000
The Shakers need new
inputs of population.

202
00:16:08,640 --> 00:16:11,610
They often need--
many of them are

203
00:16:11,610 --> 00:16:16,650
agricultural and industrial
businesses, which

204
00:16:16,650 --> 00:16:21,090
is the economic base,
and they need markets.

205
00:16:21,090 --> 00:16:27,440
You can't eat your own food
and maintain yourself totally.

206
00:16:27,440 --> 00:16:31,950
You need a means, something
to change, producing income.

207
00:16:31,950 --> 00:16:34,140
You get what?

208
00:16:34,140 --> 00:16:37,440
These places don't
locate in the wilderness.

209
00:16:37,440 --> 00:16:41,640
But they're located in
the middle landscape,

210
00:16:41,640 --> 00:16:48,090
which Frank Lloyd Wright
understands very well.

211
00:16:48,090 --> 00:16:51,690
His the notion of
usonianism is really

212
00:16:51,690 --> 00:16:55,970
a way of dealing with
the middle landscape.

213
00:16:55,970 --> 00:17:02,950
He built 615 houses in Oak
Park and the Unity Church

214
00:17:02,950 --> 00:17:05,990
in this middle landscape.

215
00:17:05,990 --> 00:17:08,920
I'll deal with
Broadacre City a bit

216
00:17:08,920 --> 00:17:12,110
later on, when we're
dealing with Wright himself.

217
00:17:16,099 --> 00:17:19,369
The difficulty about how
to be yourself and yet

218
00:17:19,369 --> 00:17:21,530
be a part of a
group, how to change

219
00:17:21,530 --> 00:17:23,930
and yet to remain the same.

220
00:17:23,930 --> 00:17:28,160
Many of the critics of these
intentional communities

221
00:17:28,160 --> 00:17:35,970
talk about how rigid, fixed,
without much process--

222
00:17:35,970 --> 00:17:39,240
they are wooden, mechanical,
contrived, inanimate.

223
00:17:42,100 --> 00:17:47,590
I visited the drug
rehabilitation commune

224
00:17:47,590 --> 00:17:51,310
north of San Francisco
called Synanon.

225
00:17:51,310 --> 00:17:59,170
Synanon was dealing with people
fighting heroin addiction.

226
00:18:01,780 --> 00:18:04,390
We were met at the
airport with people

227
00:18:04,390 --> 00:18:08,410
dressed in black leather
on black motorcycles

228
00:18:08,410 --> 00:18:11,270
and escorted to Synanon.

229
00:18:11,270 --> 00:18:15,100
Synanon was headed by
a man, a single man,

230
00:18:15,100 --> 00:18:20,230
who had a mad impulse that
the only way to cure heroin

231
00:18:20,230 --> 00:18:25,150
was to be as tough
as the drug itself.

232
00:18:25,150 --> 00:18:28,630
In theory, it was a
fascist community.

233
00:18:28,630 --> 00:18:31,960
If he decided that you
shouldn't have wives,

234
00:18:31,960 --> 00:18:33,130
you don't have wives.

235
00:18:33,130 --> 00:18:35,800
If he decided that
people should--

236
00:18:35,800 --> 00:18:39,460
one morning, he wakes up, and
says there'll be no smoking.

237
00:18:39,460 --> 00:18:40,420
There'll be no smoking.

238
00:18:43,550 --> 00:18:50,870
At the same time, Synanon
had people in it--

239
00:18:50,870 --> 00:18:53,720
drug addicts who are
highly confident people

240
00:18:53,720 --> 00:18:55,610
other than their addiction.

241
00:18:55,610 --> 00:18:59,690
Lawyers, businessmen
who lived in Synanon,

242
00:18:59,690 --> 00:19:04,370
because it was a better
option than anywhere else

243
00:19:04,370 --> 00:19:05,720
there to live.

244
00:19:05,720 --> 00:19:09,680
He organized them so
that they made money.

245
00:19:09,680 --> 00:19:16,130
They would get up early in the
morning and call businesses all

246
00:19:16,130 --> 00:19:21,470
over the United States,
arguing that Synanon

247
00:19:21,470 --> 00:19:23,630
was a charitable organization.

248
00:19:23,630 --> 00:19:26,260
They sold pencils with
Synanon on the pencil.

249
00:19:29,300 --> 00:19:40,910
They were so tough that
they enabled a lawsuit

250
00:19:40,910 --> 00:19:44,420
against one of the San
Francisco newspapers

251
00:19:44,420 --> 00:19:46,610
for talking about them.

252
00:19:46,610 --> 00:19:50,180
They became so fascist
that the lawyer that

253
00:19:50,180 --> 00:19:54,770
was employed in Los Angeles
who worked for the newspaper

254
00:19:54,770 --> 00:20:00,710
in the lawsuit discovered a
snake in his mailbox one day.

255
00:20:00,710 --> 00:20:02,510
The community destroyed itself.

256
00:20:08,290 --> 00:20:14,290
The story here is you have
to be very powerful socially

257
00:20:14,290 --> 00:20:18,610
in order to maintain
the distance between you

258
00:20:18,610 --> 00:20:22,270
and the existing environment,
which you're finding

259
00:20:22,270 --> 00:20:24,640
incompatible and dangerous.

260
00:20:27,970 --> 00:20:30,060
This is an endless struggle.

261
00:20:33,240 --> 00:20:39,000
You can go as far as
to make the community

262
00:20:39,000 --> 00:20:42,690
as insular as possible.

263
00:20:42,690 --> 00:20:46,500
The Shakers controlled
the physical form

264
00:20:46,500 --> 00:20:49,020
of their environment absolutely.

265
00:20:49,020 --> 00:20:52,380
All meat was cut
into square pieces.

266
00:20:52,380 --> 00:20:54,610
They were places
where you could only--

267
00:20:54,610 --> 00:20:57,540
certain places we could
hang your clothes.

268
00:20:57,540 --> 00:21:02,220
You weren't allowed to embrace
somebody of the other sex.

269
00:21:02,220 --> 00:21:03,870
You weren't allowed
to shake hands

270
00:21:03,870 --> 00:21:06,370
with a foreigner, a stranger.

271
00:21:06,370 --> 00:21:10,290
And so endless
epicurean qualities.

272
00:21:18,390 --> 00:21:19,530
Let me just go on.

273
00:21:27,855 --> 00:21:29,480
An interesting theme
here is that we're

274
00:21:29,480 --> 00:21:34,070
both interested in
space and society.

275
00:21:34,070 --> 00:21:38,240
This is a good opportunity for
us to look at these experiments

276
00:21:38,240 --> 00:21:42,530
as dealing with both.

277
00:21:42,530 --> 00:21:47,420
The extraordinary thing
is that very seldom

278
00:21:47,420 --> 00:21:52,910
do change occur on both fronts.

279
00:21:52,910 --> 00:21:56,570
There's an enormous
physical design conservatism

280
00:21:56,570 --> 00:21:58,700
in many of these places.

281
00:21:58,700 --> 00:22:09,290
Fourier's phalanstery, in
taking the versions which

282
00:22:09,290 --> 00:22:13,420
are propagated, looked
like Versailles.

283
00:22:13,420 --> 00:22:17,300
They are large,
palace-like structures,

284
00:22:17,300 --> 00:22:21,490
learning and innovation in them
is the invention of something

285
00:22:21,490 --> 00:22:22,490
called a rue interieure.

286
00:22:22,490 --> 00:22:22,990
Interior.

287
00:22:26,190 --> 00:22:29,790
The rue interieure is
a very simple system

288
00:22:29,790 --> 00:22:47,100
whereby the staircase in
the section of a building

289
00:22:47,100 --> 00:22:50,730
is public and open to everybody.

290
00:22:50,730 --> 00:22:56,130
So that you-- the idea of
mixing is a public act.

291
00:22:56,130 --> 00:22:58,770
The rue interieure
is found-- can

292
00:22:58,770 --> 00:23:02,760
be found, as we'll see
after the spring vacation,

293
00:23:02,760 --> 00:23:07,890
in many of the Russian
propositions from 1917 to '32.

294
00:23:07,890 --> 00:23:11,492
You'll also find it
in Corbusier's Unité

295
00:23:11,492 --> 00:23:17,025
d'Habitation in the center here
where commerce is proposed.

296
00:23:21,930 --> 00:23:24,960
Corbusier will belong
to the same society

297
00:23:24,960 --> 00:23:29,580
of intentional communities
as did Fourier.

298
00:23:35,760 --> 00:23:40,860
This notion between there
being a fixed quotient

299
00:23:40,860 --> 00:23:48,510
for in which you could
operate economically,

300
00:23:48,510 --> 00:23:50,470
you haven't got money.

301
00:23:50,470 --> 00:23:53,700
So how do you innovate
architecturally?

302
00:23:53,700 --> 00:24:01,560
I need to start in an old
building for which there's

303
00:24:01,560 --> 00:24:02,910
no market.

304
00:24:02,910 --> 00:24:07,250
Squatting is part of
these communal intentions.

305
00:24:10,590 --> 00:24:14,610
We will see some examples
in the slides of projects

306
00:24:14,610 --> 00:24:17,380
like Fountain Grove
in California,

307
00:24:17,380 --> 00:24:22,770
which proposed building
an incredible apparatus

308
00:24:22,770 --> 00:24:27,930
of Victorian architecture
in order to create--

309
00:24:27,930 --> 00:24:33,200
attract a community of people.

310
00:24:33,200 --> 00:24:37,340
We'll look at the
work of a number

311
00:24:37,340 --> 00:24:40,370
of these people in the slides.

312
00:24:40,370 --> 00:24:47,540
I've chosen three architects
to include in the discourse.

313
00:24:47,540 --> 00:24:53,530
The three architects
are Tony Garnier,

314
00:24:53,530 --> 00:24:59,860
the French utopianist who
designed a project called

315
00:24:59,860 --> 00:25:04,570
the Cité Industrielle, who
really believes that you can

316
00:25:04,570 --> 00:25:10,090
take the paternalistic factory
town and change it through

317
00:25:10,090 --> 00:25:12,080
architecture.

318
00:25:12,080 --> 00:25:15,160
The second one is
Frank Lloyd Wright.

319
00:25:15,160 --> 00:25:17,800
By the way, Garnier believes--

320
00:25:17,800 --> 00:25:20,800
was an anarchist who
believed that there

321
00:25:20,800 --> 00:25:25,870
would be no law courts nor
police necessary in his town.

322
00:25:25,870 --> 00:25:28,210
The second case is the
case of Frank Lloyd

323
00:25:28,210 --> 00:25:34,540
Wright who really, his politics
are as loose as his buildings.

324
00:25:34,540 --> 00:25:37,070
He designed over 700 buildings.

325
00:25:37,070 --> 00:25:39,100
And we built over 700 buildings.

326
00:25:39,100 --> 00:25:42,310
So when I say
looseness, it means

327
00:25:42,310 --> 00:25:46,930
not necessarily a pejorative,
but a description of the range

328
00:25:46,930 --> 00:25:48,650
of work that he did.

329
00:25:48,650 --> 00:25:51,640
He is a man who
in Broadacre City

330
00:25:51,640 --> 00:25:57,190
proposes that the American
citizen has a right to own

331
00:25:57,190 --> 00:26:00,190
five of five automobiles.

332
00:26:00,190 --> 00:26:02,800
At the same time, he
designed the projects,

333
00:26:02,800 --> 00:26:08,530
the [INAUDIBLE] Center
for Chicago and builds

334
00:26:08,530 --> 00:26:09,960
and proposes--

335
00:26:13,670 --> 00:26:18,390
if he has a political philosophy
it's called democracy.

336
00:26:18,390 --> 00:26:21,410
He writes a book called The
Architecture of Democracy.

337
00:26:21,410 --> 00:26:29,750
But he's really a supporter
of variations on the system.

338
00:26:29,750 --> 00:26:34,520
Usonia is really a version
of the middle landscape

339
00:26:34,520 --> 00:26:37,220
in which the American has
the right to own a house,

340
00:26:37,220 --> 00:26:38,840
have an automobile.

341
00:26:38,840 --> 00:26:43,280
But in Broadacre City, he
also has helicopters flying

342
00:26:43,280 --> 00:26:47,240
over the town in his drawings.

343
00:26:47,240 --> 00:26:50,480
What that's about, he
admires Henry Ford.

344
00:26:50,480 --> 00:26:54,620
Because Henry Ford in
Muscle Shoals in Alabama

345
00:26:54,620 --> 00:27:01,130
proposes a 75-mile-long
city, which

346
00:27:01,130 --> 00:27:04,580
didn't occur because the
United States government

347
00:27:04,580 --> 00:27:10,610
under Senator Norris proposed in
1933 to do the Tennessee Valley

348
00:27:10,610 --> 00:27:17,030
Authority rather than sell
the rights to Henry Ford.

349
00:27:17,030 --> 00:27:20,870
Henry Ford almost ran for--
as president of the United--

350
00:27:20,870 --> 00:27:26,240
for the presidency of the
United States as a result.

351
00:27:26,240 --> 00:27:30,440
Again, there is an
instinct in Wright

352
00:27:30,440 --> 00:27:36,230
always to look at the
opposite situation.

353
00:27:36,230 --> 00:27:38,570
Democracy involves freedom.

354
00:27:38,570 --> 00:27:43,280
Freedom can be assumed through
the manipulation of agriculture

355
00:27:43,280 --> 00:27:49,130
and industry at the same time,
which is Ford's great mantra.

356
00:27:49,130 --> 00:27:53,450
Ford wanted to build a city in
which his workers would only

357
00:27:53,450 --> 00:27:55,640
work half the day or
three quarters of the day

358
00:27:55,640 --> 00:28:00,260
and work in their own garden
and make food for themselves

359
00:28:00,260 --> 00:28:01,580
for the rest of the day.

360
00:28:04,600 --> 00:28:12,570
So we can-- when we look at
Russia between 1917 and 1932,

361
00:28:12,570 --> 00:28:15,270
you have the
extraordinary opportunity

362
00:28:15,270 --> 00:28:18,840
of observing all
of the energy which

363
00:28:18,840 --> 00:28:23,760
transforms spatial
propositions and also deals

364
00:28:23,760 --> 00:28:27,650
with a completely
new social order.

365
00:28:27,650 --> 00:28:30,080
Marx, of course,
disliked the idea

366
00:28:30,080 --> 00:28:32,570
that his thinking was utopian.

367
00:28:32,570 --> 00:28:36,560
He said, my
dialectical studies are

368
00:28:36,560 --> 00:28:42,170
based on the reality I study,
the stock market's prices

369
00:28:42,170 --> 00:28:45,200
in the London Times
every morning.

370
00:28:45,200 --> 00:28:50,680
I'm dealing with
reality, not with utopia.

371
00:28:50,680 --> 00:28:52,510
He disliked Fourier.

372
00:28:52,510 --> 00:28:56,440
He called Fourier's
phalanstere a brothel.

373
00:28:56,440 --> 00:29:01,180
Although Fourier claimed he
was a socialist and so on.

374
00:29:01,180 --> 00:29:03,350
Sorry, Anna.

375
00:29:03,350 --> 00:29:05,290
AUDIENCE: [INAUDIBLE]

376
00:29:05,290 --> 00:29:07,120
JULIAN BEINART: Yes, I've got--

377
00:29:07,120 --> 00:29:08,470
I've done two.

378
00:29:08,470 --> 00:29:11,470
Corbusier is the third.

379
00:29:11,470 --> 00:29:16,390
Corbusier is a more,
perhaps, complex story.

380
00:29:16,390 --> 00:29:18,790
First of all, he's
European like Garnier.

381
00:29:23,030 --> 00:29:24,770
He has enormous ambitions.

382
00:29:30,300 --> 00:29:33,090
I'm sorry I haven't got
my notes in front of me.

383
00:29:33,090 --> 00:29:36,220
We'll get to him in a minute.

384
00:29:36,220 --> 00:29:42,300
But the basic proposition
in Corbusier's case

385
00:29:42,300 --> 00:29:48,390
is that the plan is the
object of discussion.

386
00:29:48,390 --> 00:29:51,330
The plan is either
right or not right.

387
00:29:51,330 --> 00:29:54,090
[INAUDIBLE] plan
that he makes is

388
00:29:54,090 --> 00:29:56,820
the result of
enormous social study

389
00:29:56,820 --> 00:30:00,240
and enormous physical awareness.

390
00:30:00,240 --> 00:30:03,540
And that, once it is
right, it doesn't matter

391
00:30:03,540 --> 00:30:07,050
what ideology it supports.

392
00:30:10,110 --> 00:30:17,540
His first project-- he really
has three theoretical plans.

393
00:30:17,540 --> 00:30:21,630
The first-- let's leave
Corbusier for a while.

394
00:30:21,630 --> 00:30:23,590
I'll come back to
him in a minute.

395
00:30:23,590 --> 00:30:26,390
I have to watch time because
there's a lot of stuff.

396
00:30:34,190 --> 00:30:38,100
I think I'm going to skip
some of these observations.

397
00:30:38,100 --> 00:30:44,850
One of the interesting ones is
from a student in this class

398
00:30:44,850 --> 00:30:53,500
in 1993 who writes
to me and says,

399
00:30:53,500 --> 00:30:56,050
"A comment on today's
lecture remarks,

400
00:30:56,050 --> 00:30:57,895
'Freud and utopia dreams.'

401
00:31:00,930 --> 00:31:04,350
I was reminded of Italo
Calvino's book, Invisible

402
00:31:04,350 --> 00:31:05,220
Cities."

403
00:31:05,220 --> 00:31:10,080
And I quote, "With cities,
it is as with dreams.

404
00:31:10,080 --> 00:31:12,610
Everything imaginable
can be dreamed.

405
00:31:12,610 --> 00:31:14,700
But even the most
unexpected dream

406
00:31:14,700 --> 00:31:20,520
is a rebirth that conceals a
desire or its reverse, a fear.

407
00:31:20,520 --> 00:31:25,920
Cities, like dreams, are made
of desires and equally of fears.

408
00:31:25,920 --> 00:31:29,210
Even if the thread of
their discourse is secret,

409
00:31:29,210 --> 00:31:32,940
their rules are absurd,
their perspectives deceitful,

410
00:31:32,940 --> 00:31:37,070
and everything consumes
everybody else."

411
00:31:37,070 --> 00:31:40,310
The student says, "Does
that mean the crazier

412
00:31:40,310 --> 00:31:43,305
the expressed desire the
greater the perceived fear?"

413
00:31:46,860 --> 00:31:48,770
And now to answer that.

414
00:31:48,770 --> 00:31:54,380
I mean, it's a very
interesting connected idea

415
00:31:54,380 --> 00:31:58,940
which Calvino in his
brilliant asserts.

416
00:32:04,700 --> 00:32:16,080
There's also a work which
refers to perversion

417
00:32:16,080 --> 00:32:17,190
as a form of utopia.

418
00:32:20,510 --> 00:32:25,950
In a book called
Perversion and Utopia,

419
00:32:25,950 --> 00:32:35,950
there's a "essential
affinity between the utopian

420
00:32:35,950 --> 00:32:39,340
and the perverse
in so far as both

421
00:32:39,340 --> 00:32:42,070
seek to circumvent
the reality principle

422
00:32:42,070 --> 00:32:45,310
which defines the
human condition.

423
00:32:45,310 --> 00:32:48,550
Man has always endeavored to
go beyond the narrow limits

424
00:32:48,550 --> 00:32:50,320
of his condition.

425
00:32:50,320 --> 00:32:52,510
Perversion is one of
the essential ways

426
00:32:52,510 --> 00:32:55,510
and means he applies in
order to push forward

427
00:32:55,510 --> 00:32:58,240
these frontiers of
what is possible

428
00:32:58,240 --> 00:33:01,240
and to unsettle reality."

429
00:33:01,240 --> 00:33:06,100
These are strange
associations with utopianism.

430
00:33:06,100 --> 00:33:08,080
They're not explicit.

431
00:33:08,080 --> 00:33:15,400
I mean, Fourier's
preoccupation with sexuality

432
00:33:15,400 --> 00:33:18,230
is not homosexuality.

433
00:33:18,230 --> 00:33:20,860
It's not sexuality
amongst children.

434
00:33:20,860 --> 00:33:23,830
It's not sexuality with animals.

435
00:33:23,830 --> 00:33:28,620
So, therefore, in our code of
behavior, it's not perverse.

436
00:33:28,620 --> 00:33:31,440
It's about as tame
as Shakespeare

437
00:33:31,440 --> 00:33:34,560
writing about Romeo and
Juliet as young people in love

438
00:33:34,560 --> 00:33:36,390
with each other.

439
00:33:36,390 --> 00:33:42,250
Yet, if you argue that if
you wish to confront reality,

440
00:33:42,250 --> 00:33:45,100
you have to go beyond
certain boundaries,

441
00:33:45,100 --> 00:33:48,970
certainly, the rules of
what constitutes perversion

442
00:33:48,970 --> 00:33:50,050
are there to be broken.

443
00:33:53,920 --> 00:33:56,530
I don't know many
social attempts

444
00:33:56,530 --> 00:34:02,020
to create perverse
communities in this sense.

445
00:34:02,020 --> 00:34:05,080
Maybe they're not on the
record because they're

446
00:34:05,080 --> 00:34:07,760
hidden like dreams.

447
00:34:07,760 --> 00:34:13,510
And the consequence
of fear is so great

448
00:34:13,510 --> 00:34:18,310
that the notion that the
more you exaggerate yourself

449
00:34:18,310 --> 00:34:22,540
and your options,
the more you indulge

450
00:34:22,540 --> 00:34:26,950
fear because the
more the society--

451
00:34:29,825 --> 00:34:32,620
it's such a tense
argument that I don't

452
00:34:32,620 --> 00:34:34,989
know what to say more about it.

453
00:34:34,989 --> 00:34:40,370
Utopia has always been a
relatively gentle phenomenon.

454
00:34:40,370 --> 00:34:43,850
If we see a society
screwing up, let's get away,

455
00:34:43,850 --> 00:34:45,440
make our own little thing.

456
00:34:45,440 --> 00:34:46,059
We'll suffer.

457
00:34:49,909 --> 00:34:54,110
We'll cut our meat square or
we'll go to church every day

458
00:34:54,110 --> 00:34:56,449
or we'll do whatever it is.

459
00:34:56,449 --> 00:35:03,180
We won't have sex
forever, whatever.

460
00:35:03,180 --> 00:35:06,960
I'm talking as if I'm
talking about religion.

461
00:35:06,960 --> 00:35:11,340
There's a certain faith-based
notion involved in--

462
00:35:11,340 --> 00:35:16,650
I mean, take Étienne Cabet,
the man whom I mentioned

463
00:35:16,650 --> 00:35:22,410
in relation to Ildefons
Cerda in Barcelona.

464
00:35:22,410 --> 00:35:31,390
Cabet envisioned an ideal
world called Altruria.

465
00:35:31,390 --> 00:35:39,970
And like many others, he
set out with 89 people--

466
00:35:39,970 --> 00:35:43,930
89 French people--
to the United States

467
00:35:43,930 --> 00:35:46,630
to build this ideal community.

468
00:35:46,630 --> 00:35:48,910
He bought some land
in New Orleans.

469
00:35:48,910 --> 00:35:50,110
It didn't work.

470
00:35:50,110 --> 00:35:53,710
He went northwards
to Illinois and found

471
00:35:53,710 --> 00:35:56,200
the Mormon community
of Nauvoo, which

472
00:35:56,200 --> 00:36:02,470
had been in which had been
isolated as the Mormons trekked

473
00:36:02,470 --> 00:36:06,910
through four cities on their way
to Salt Lake City and Brigham

474
00:36:06,910 --> 00:36:07,975
Young found the truth.

475
00:36:12,440 --> 00:36:16,310
Cabet died miserably in Nauvoo.

476
00:36:19,130 --> 00:36:22,920
His supporters in
Barcelona wrote and said,

477
00:36:22,920 --> 00:36:23,930
can we come out?

478
00:36:23,930 --> 00:36:27,790
And everything was horrific.

479
00:36:27,790 --> 00:36:29,780
They couldn't
maintain themselves.

480
00:36:29,780 --> 00:36:32,990
They didn't understand
the United States.

481
00:36:32,990 --> 00:36:37,640
The United States was a great
place of experimentation.

482
00:36:37,640 --> 00:36:42,380
Robert Owen, after making
money in Manchester,

483
00:36:42,380 --> 00:36:46,760
went to New Lanark in Scotland,
then came to the United States

484
00:36:46,760 --> 00:36:52,000
and proposed ideal
square communities.

485
00:36:52,000 --> 00:36:55,620
There were 41
Fourier communities

486
00:36:55,620 --> 00:37:00,270
in the United States, one of
which is the most interesting

487
00:37:00,270 --> 00:37:01,980
of all.

488
00:37:01,980 --> 00:37:05,670
There's a town in
Wisconsin called Ripon.

489
00:37:05,670 --> 00:37:09,240
It's near Kenosha, Wisconsin.

490
00:37:09,240 --> 00:37:13,860
There was fully
a community there

491
00:37:13,860 --> 00:37:17,310
which objected to the
fact that the United

492
00:37:17,310 --> 00:37:23,250
States was slow in dealing
with slavery in the 1850s.

493
00:37:23,250 --> 00:37:27,360
It said, we're going to form
a new political parity, which

494
00:37:27,360 --> 00:37:33,120
is going to use the
premise of freedom.

495
00:37:33,120 --> 00:37:35,070
It formed a political party.

496
00:37:35,070 --> 00:37:38,160
Which one did it form?

497
00:37:38,160 --> 00:37:41,850
The Republican Party, the
Republican Party in this

498
00:37:41,850 --> 00:37:47,100
country was formed in
a Fourier sex-free--

499
00:37:47,100 --> 00:37:52,110
no, sex-plus environment.

500
00:37:52,110 --> 00:37:54,810
The Ripon Society is
still one of the arms

501
00:37:54,810 --> 00:37:56,775
of the contemporary
Republican Party.

502
00:38:01,340 --> 00:38:07,860
The United States attracted
other Fouriers like Victor

503
00:38:07,860 --> 00:38:14,085
Considerant who built La
Réunion in Fort Worth, Texas.

504
00:38:17,590 --> 00:38:25,260
In fact, the USA was very
much seen as a promised land.

505
00:38:28,370 --> 00:38:34,490
Up to the Civil War, there
130 intentional different

506
00:38:34,490 --> 00:38:35,940
communities.

507
00:38:35,940 --> 00:38:39,680
1860 to 1960, 200.

508
00:38:39,680 --> 00:38:46,810
Post 1960, 2,000.

509
00:38:46,810 --> 00:38:55,880
OK, let's look a bit more
carefully at some of these.

510
00:38:55,880 --> 00:38:57,110
Any questions?

511
00:39:04,315 --> 00:39:05,790
Why do these things fail?

512
00:39:12,020 --> 00:39:17,580
AUDIENCE: [INAUDIBLE]

513
00:39:17,580 --> 00:39:21,750
JULIAN BEINART: Yeah,
the Mormons didn't fail.

514
00:39:21,750 --> 00:39:23,080
The Mormons haven't failed.

515
00:39:23,080 --> 00:39:27,050
So I'm wrong in asserting--

516
00:39:27,050 --> 00:39:33,030
I mean, I suppose I
shouldn't confuse secular

517
00:39:33,030 --> 00:39:36,740
with religious communities.

518
00:39:36,740 --> 00:39:43,140
In a sense all religion is a
utopia, promises eschatology,

519
00:39:43,140 --> 00:39:45,630
afterlife--

520
00:39:45,630 --> 00:39:50,340
which is a utopian notion
because nobody has ever--

521
00:39:50,340 --> 00:39:53,280
we don't know if anybody has
ever experienced heaven or not.

522
00:39:53,280 --> 00:39:55,710
Heaven is an
intellectual construct

523
00:39:55,710 --> 00:39:59,250
in the view from the human mind.

524
00:39:59,250 --> 00:40:01,770
And the promise of
eschatology, both

525
00:40:01,770 --> 00:40:05,880
in all of the major religions
except for Buddhism.

526
00:40:05,880 --> 00:40:10,990
I don't know what Buddhism
promises after death.

527
00:40:10,990 --> 00:40:13,095
I have Buddhists in this class.

528
00:40:23,490 --> 00:40:28,920
Let's just talk a little
more about some of the--

529
00:40:28,920 --> 00:40:30,600
some of these propositions.

530
00:40:34,392 --> 00:40:37,990
AUDIENCE: So why did
this utopia fail?

531
00:40:37,990 --> 00:40:39,310
JULIAN BEINART: Which one?

532
00:40:39,310 --> 00:40:43,870
AUDIENCE: These-- the question
that you asked, you asked why--

533
00:40:43,870 --> 00:40:48,490
JULIAN BEINART:
Imagine having a--

534
00:40:48,490 --> 00:40:50,590
well, first of all,
the formula is wrong.

535
00:40:53,160 --> 00:40:57,570
The formula is wrong because it
doesn't deal with circumstances

536
00:40:57,570 --> 00:41:01,020
which promote continuity.

537
00:41:01,020 --> 00:41:04,530
Cabet bought some land
in France from somebody

538
00:41:04,530 --> 00:41:07,240
who sold him a piece
of land in New Orleans.

539
00:41:07,240 --> 00:41:12,690
He didn't know that New
Orleans has a terrible climate

540
00:41:12,690 --> 00:41:15,960
and has animals and
all kinds of things.

541
00:41:15,960 --> 00:41:19,120
He landed with a
bunch of Frenchmen.

542
00:41:19,120 --> 00:41:24,420
How the settlers, first settlers
in America have survived,

543
00:41:24,420 --> 00:41:26,220
God alone knows.

544
00:41:26,220 --> 00:41:33,010
But Étienne Cabet
then moved to--

545
00:41:33,010 --> 00:41:37,960
Victor Considerant built La
Réunion on his wife's money.

546
00:41:37,960 --> 00:41:41,950
He exhausted her fortune and
then the place collapsed.

547
00:41:41,950 --> 00:41:42,700
Poor man.

548
00:41:49,810 --> 00:41:59,160
My question is not, I
suppose, why it failed.

549
00:41:59,160 --> 00:42:01,170
My question is,
what good does it

550
00:42:01,170 --> 00:42:06,420
do to us even if it doesn't
fail or even if it fails, sorry?

551
00:42:10,930 --> 00:42:14,290
Victor Hugo writes
that utopianism

552
00:42:14,290 --> 00:42:20,200
is the truth of tomorrow, that
you need in society people who

553
00:42:20,200 --> 00:42:23,770
are going to take chances,
propose alternatives

554
00:42:23,770 --> 00:42:25,990
to reality.

555
00:42:25,990 --> 00:42:31,000
Therefore perversion, provided
it does not harm anybody--

556
00:42:31,000 --> 00:42:34,270
and that's difficult
to ascertain--

557
00:42:34,270 --> 00:42:40,680
should be an allowable
phenomenon, such as I've

558
00:42:40,680 --> 00:42:43,680
often objected to the
Olympic games not allowing

559
00:42:43,680 --> 00:42:49,450
drugs to be taken by athletes.

560
00:42:49,450 --> 00:42:53,030
Because drug taking is
a normal human activity.

561
00:42:53,030 --> 00:42:56,180
It depends on the severity
of the drug, of course,

562
00:42:56,180 --> 00:43:00,220
and obviously as a
model to young people.

563
00:43:00,220 --> 00:43:04,000
But in a marijuana-free
society--

564
00:43:04,000 --> 00:43:06,730
which is probably not
intoxicating enough

565
00:43:06,730 --> 00:43:08,350
to cause you physical harm--

566
00:43:11,160 --> 00:43:14,730
the stretching of the
boundaries of society

567
00:43:14,730 --> 00:43:19,690
are probably an asset.

568
00:43:19,690 --> 00:43:21,580
Therefore I would stop--

569
00:43:21,580 --> 00:43:24,240
I would not want to live
in a utopian settlement

570
00:43:24,240 --> 00:43:27,330
myself because the
very impulse that

571
00:43:27,330 --> 00:43:31,225
drove that utopia is frustrated
once you're in the utopia.

572
00:43:33,930 --> 00:43:36,920
You cannot behave differently
in a Shaker community.

573
00:43:36,920 --> 00:43:40,140
You'll be thrown
out the first day.

574
00:43:40,140 --> 00:43:43,680
But if you went and said
to Ann Lee, who herself

575
00:43:43,680 --> 00:43:52,710
was a maniac who suffered
six dead born children

576
00:43:52,710 --> 00:43:56,880
in Manchester, if you'd knocked
on the door in the morning

577
00:43:56,880 --> 00:44:00,030
and said, "I think we should
have scrambled eggs for lunch

578
00:44:00,030 --> 00:44:08,670
today" and cut it diagonally,
it's just intolerable.

579
00:44:08,670 --> 00:44:12,550
It's, in fact, an antidote
to its own phenomenon.

580
00:44:12,550 --> 00:44:21,330
In order to survive, you
have to be in a decided way.

581
00:44:21,330 --> 00:44:25,140
The political dissenters like
William Morris and Kropotkin

582
00:44:25,140 --> 00:44:30,780
and so on wrongly
placed all the blame

583
00:44:30,780 --> 00:44:33,030
at the phenomenon
of the agglomeration

584
00:44:33,030 --> 00:44:35,310
economies of cities.

585
00:44:35,310 --> 00:44:37,920
He believed that
you could replace

586
00:44:37,920 --> 00:44:43,620
the success of the economic
and cultural success of cities

587
00:44:43,620 --> 00:44:47,740
now finally celebrated
by the whole world.

588
00:44:47,740 --> 00:44:50,490
You must remember that
it's only in recent times,

589
00:44:50,490 --> 00:44:55,110
that when I studied city
planning for the first time,

590
00:44:55,110 --> 00:45:00,120
cities were sort of a strange
sort of curious phenomenon

591
00:45:00,120 --> 00:45:04,920
which people some day
may be interested in.

592
00:45:04,920 --> 00:45:09,210
The first book in English on
the condition of the third world

593
00:45:09,210 --> 00:45:19,500
city was written here at MIT
as late as 1959, William--

594
00:45:19,500 --> 00:45:23,810
what's-- Man's Search for
Shelter in an Urbanizing World.

595
00:45:26,340 --> 00:45:29,190
A man who worked in
India decided to--

596
00:45:29,190 --> 00:45:33,510
maybe these are some
important generalizations

597
00:45:33,510 --> 00:45:35,880
about the third
world city as opposed

598
00:45:35,880 --> 00:45:38,910
to the European American city.

599
00:45:38,910 --> 00:45:43,800
So the phenomenon of urbanism
and its intellectual equipment

600
00:45:43,800 --> 00:45:46,260
is relatively recent.

601
00:45:46,260 --> 00:45:56,160
And talking about hundreds
years the 150 years ago

602
00:45:56,160 --> 00:46:01,140
is not to be taken
literally in relation today.

603
00:46:01,140 --> 00:46:04,980
For instance, Morris--

604
00:46:04,980 --> 00:46:06,180
I don't know where it is.

605
00:46:09,745 --> 00:46:10,245
Yeah.

606
00:46:15,360 --> 00:46:18,060
And the same with Kropotkin.

607
00:46:21,700 --> 00:46:28,350
Kropotkin envisaged, as did the
first [INAUDIBLE] proponents

608
00:46:28,350 --> 00:46:28,950
of the--

609
00:46:28,950 --> 00:46:31,590
Russian, after the
Russian revolution

610
00:46:31,590 --> 00:46:35,640
of the power of electricity
and the electrical grid,

611
00:46:35,640 --> 00:46:38,550
that this urbanist
movement in Russia,

612
00:46:38,550 --> 00:46:42,990
which we'll deal with
after the spring vacation,

613
00:46:42,990 --> 00:46:45,900
was fundamentally
based on the fact

614
00:46:45,900 --> 00:46:49,110
that you now had a
power grid system which

615
00:46:49,110 --> 00:46:51,930
expanded the
possibility of location

616
00:46:51,930 --> 00:46:54,510
in fundamentally different ways.

617
00:46:54,510 --> 00:46:56,880
Of course, it had
other problems.

618
00:47:12,350 --> 00:47:15,810
I don't know what to--

619
00:47:15,810 --> 00:47:17,980
I'm going to-- let's
talk a little bit

620
00:47:17,980 --> 00:47:20,440
about the architects,
seeing as this

621
00:47:20,440 --> 00:47:24,280
is a class which deals
with architecture as well

622
00:47:24,280 --> 00:47:25,670
as with society.

623
00:47:32,090 --> 00:47:37,310
Tony Garnier's
industrial city, which

624
00:47:37,310 --> 00:47:43,940
he proposed as a Rome scholar
at the French Academy in Rome,

625
00:47:43,940 --> 00:47:47,990
he tried to get the Rome Prize
for something like eight times.

626
00:47:47,990 --> 00:47:50,120
Finally they gave it to him.

627
00:47:50,120 --> 00:47:54,680
And they asked-- when he
came to Rome, he had to--

628
00:47:54,680 --> 00:47:57,110
he had to study a
Roman town, Tusculum.

629
00:47:59,690 --> 00:48:02,780
He confounded them
all by making drawings

630
00:48:02,780 --> 00:48:05,150
of a new industrial city.

631
00:48:05,150 --> 00:48:07,520
The conservatism of
the French Academy

632
00:48:07,520 --> 00:48:10,340
wouldn't allow him
to continue the work.

633
00:48:10,340 --> 00:48:13,070
But he did.

634
00:48:13,070 --> 00:48:18,380
When I was a Rome scholar
myself and I arrived in Rome,

635
00:48:18,380 --> 00:48:19,950
I went to a party--

636
00:48:19,950 --> 00:48:23,090
to a reception at
the French Academy

637
00:48:23,090 --> 00:48:28,100
in honor of Tony Garnier, which
is quite an interesting paradox

638
00:48:28,100 --> 00:48:31,955
that they would celebrate the
man 100 years after his life.

639
00:48:34,970 --> 00:48:40,040
Garnier was a superb
draftsman and believed

640
00:48:40,040 --> 00:48:42,260
in architectural form.

641
00:48:42,260 --> 00:48:47,040
For him what was wrong
with the works in Pullman,

642
00:48:47,040 --> 00:48:52,430
Illinois or in [? Bornsville, ?]
or [? Port ?] [? Lever ?]

643
00:48:52,430 --> 00:48:56,160
and so on, the town was always--

644
00:48:56,160 --> 00:48:57,890
as you will see in the slides--

645
00:48:57,890 --> 00:49:02,300
divided into a residential
zone where the workers lived

646
00:49:02,300 --> 00:49:04,010
and the works.

647
00:49:04,010 --> 00:49:06,860
The works was where the
industrial production

648
00:49:06,860 --> 00:49:08,990
took place.

649
00:49:08,990 --> 00:49:13,670
Tony Garnier embellished--
he did extraordinary drawings

650
00:49:13,670 --> 00:49:14,330
of the works.

651
00:49:14,330 --> 00:49:16,640
The works would be
built of concrete.

652
00:49:16,640 --> 00:49:22,610
They would be wonderful, in a
wonderfully built environment.

653
00:49:22,610 --> 00:49:25,790
He said all my buildings
will have round corners.

654
00:49:25,790 --> 00:49:27,350
The concrete will--
they will all

655
00:49:27,350 --> 00:49:31,350
be built of concrete,
which is a new ingredient,

656
00:49:31,350 --> 00:49:33,800
a new structural ingredient.

657
00:49:33,800 --> 00:49:36,020
And all the corners
will be rounded off.

658
00:49:38,810 --> 00:49:42,140
Instead of the residential
quarters of Pullman, Illinois

659
00:49:42,140 --> 00:49:44,660
where people couldn't
own their houses,

660
00:49:44,660 --> 00:49:47,210
he made-- and you will
see the illustrations--

661
00:49:47,210 --> 00:49:51,750
he made landscaped
environments for houses.

662
00:49:51,750 --> 00:49:54,170
He's got the
interiors which looked

663
00:49:54,170 --> 00:50:00,080
like Roman
[? castnock ?] compounds.

664
00:50:00,080 --> 00:50:02,810
What's a Roman house called?

665
00:50:02,810 --> 00:50:04,400
I forget.

666
00:50:04,400 --> 00:50:06,310
There's a Roman word for that.

667
00:50:06,310 --> 00:50:08,900
It's not mensa, it's--

668
00:50:11,570 --> 00:50:13,040
whatever.

669
00:50:13,040 --> 00:50:15,890
Who speaks Roman?

670
00:50:15,890 --> 00:50:17,395
Latin, anyway.

671
00:50:17,395 --> 00:50:19,340
What's Latin for a house?

672
00:50:19,340 --> 00:50:21,728
Casa probably.

673
00:50:21,728 --> 00:50:22,470
Probably casa.

674
00:50:25,040 --> 00:50:34,120
Frank Lloyd Wright cites
Henry George quite frequently.

675
00:50:34,120 --> 00:50:39,550
I've mentioned Henry George, his
name in passing in this class.

676
00:50:39,550 --> 00:50:43,970
Indeed, George was an American--

677
00:50:43,970 --> 00:50:46,820
I don't know what--
economist, I suppose.

678
00:50:46,820 --> 00:50:49,430
What would you say
Henry George was?

679
00:50:49,430 --> 00:50:51,080
An economist?

680
00:50:51,080 --> 00:50:55,250
A land economist, who
ultimately believed

681
00:50:55,250 --> 00:50:59,900
that land had no value other
than what people attributed

682
00:50:59,900 --> 00:51:02,420
to it through use,
that land itself

683
00:51:02,420 --> 00:51:05,480
was only useful for agriculture.

684
00:51:05,480 --> 00:51:08,040
Land itself had no value.

685
00:51:08,040 --> 00:51:12,230
It's what human beings did with
it that promoted its value.

686
00:51:12,230 --> 00:51:13,880
And therefore he said--

687
00:51:13,880 --> 00:51:19,250
he concocted the notion that
Henry Stein and Clarence Wright

688
00:51:19,250 --> 00:51:22,640
used in Radburn and
Sunnyside Gardens

689
00:51:22,640 --> 00:51:28,790
is that the increase
in value of land

690
00:51:28,790 --> 00:51:31,220
is the result of
community's action,

691
00:51:31,220 --> 00:51:33,590
not only individuals' action.

692
00:51:33,590 --> 00:51:40,190
And therefore the
agglomeration of value in land

693
00:51:40,190 --> 00:51:44,960
should be assigned and
assigned to the members

694
00:51:44,960 --> 00:51:48,410
of the community,
not to an individual.

695
00:51:48,410 --> 00:51:57,230
In that sense, if you want to
use the contemporary Republican

696
00:51:57,230 --> 00:52:03,530
Party's definition of socialism,
it's probably socialism.

697
00:52:03,530 --> 00:52:08,260
But Henry George was
hardly a socialist.

698
00:52:08,260 --> 00:52:16,820
Frank Lloyd Wright was
said to have hungry person

699
00:52:16,820 --> 00:52:20,540
that he would imbibe
anything that came along

700
00:52:20,540 --> 00:52:24,290
and justify it by virtue
of its apparent truth.

701
00:52:27,430 --> 00:52:30,650
Corbusier had a different
kind of philosophy.

702
00:52:30,650 --> 00:52:34,790
I'll show you some
of his early sketches

703
00:52:34,790 --> 00:52:39,020
in which he would almost
make scientific diagrams

704
00:52:39,020 --> 00:52:42,620
of the three human
establishments.

705
00:52:42,620 --> 00:52:46,430
He would diagram which of the
three human establishments are.

706
00:52:46,430 --> 00:52:50,540
He would make a section through
a building showing the sun.

707
00:52:50,540 --> 00:52:56,150
He'd do a vector of the
sun in the day in time.

708
00:52:59,070 --> 00:53:04,140
In his section, he would
establish the top of a building

709
00:53:04,140 --> 00:53:08,880
has relationships to the
sun and to heliotherapy.

710
00:53:08,880 --> 00:53:13,980
Garnier put-- he's down
in the Southeast of France

711
00:53:13,980 --> 00:53:15,690
up against the hill.

712
00:53:15,690 --> 00:53:18,270
On the top of the hill,
he put the institution

713
00:53:18,270 --> 00:53:19,800
of heliotherapy.

714
00:53:19,800 --> 00:53:23,850
Why the French are so interested
in being healthy because

715
00:53:23,850 --> 00:53:27,330
of the sun, I don't know.

716
00:53:27,330 --> 00:53:36,110
But it's a tradition of apparent
human hygiene and human health.

717
00:53:41,480 --> 00:53:45,590
Corbusier also proposes
the lifting up of the city

718
00:53:45,590 --> 00:53:49,640
off the ground about 15 meters.

719
00:53:49,640 --> 00:53:53,450
This is to create a
landscape of greenery.

720
00:53:56,140 --> 00:54:03,350
Again, the Europeans always
assume that big moves in cities

721
00:54:03,350 --> 00:54:05,880
are made by the state.

722
00:54:05,880 --> 00:54:09,530
Somehow for him the city
would be made this way

723
00:54:09,530 --> 00:54:16,790
by a new state, by a state,
which would exist independent

724
00:54:16,790 --> 00:54:20,140
of its ideology.

725
00:54:20,140 --> 00:54:25,270
The first Corbusien plan is for
a city of three million people,

726
00:54:25,270 --> 00:54:27,760
Ville contemporaine.

727
00:54:27,760 --> 00:54:33,130
Here the capitalists occupy
the center of the city

728
00:54:33,130 --> 00:54:39,750
and the workers drift
out to the outskirts.

729
00:54:39,750 --> 00:54:42,570
This, nobody wants
to build this.

730
00:54:42,570 --> 00:54:45,420
His second plan,
the Plan Voisin,

731
00:54:45,420 --> 00:54:49,110
which is a plan for
part of Paris, which

732
00:54:49,110 --> 00:54:53,910
removes the existing
diagonal system of Paris

733
00:54:53,910 --> 00:54:57,780
and replaces it
with a set of teeth,

734
00:54:57,780 --> 00:55:04,260
dents, those are
orthogonally-shaped

735
00:55:04,260 --> 00:55:06,750
continuous building environment.

736
00:55:10,760 --> 00:55:14,030
His third plan, when he's
asked by the Russians

737
00:55:14,030 --> 00:55:18,410
after 1917 to come to
Moscow and do a plan,

738
00:55:18,410 --> 00:55:22,100
is a linear, system of linear--

739
00:55:22,100 --> 00:55:26,270
much like the MARS
Plan for London--

740
00:55:26,270 --> 00:55:30,680
in which he puts
housing in the center.

741
00:55:30,680 --> 00:55:37,850
And that is to appeal
to the new Marxism.

742
00:55:37,850 --> 00:55:40,700
He's asked by the
mayor of Algiers

743
00:55:40,700 --> 00:55:44,575
to come to make a
plan for Algiers.

744
00:55:48,980 --> 00:55:51,240
The story of
Corbusier in Algiers

745
00:55:51,240 --> 00:55:56,420
is worth an
afternoon's discussion.

746
00:55:56,420 --> 00:56:01,530
Corbusier makes a whole set of
plans over a number of years.

747
00:56:01,530 --> 00:56:05,150
They are called the Obus plans.

748
00:56:05,150 --> 00:56:09,020
Amongst his most
famous was Obus A,

749
00:56:09,020 --> 00:56:11,750
which has an elevated
highway system running

750
00:56:11,750 --> 00:56:15,900
on the coast with
housing underneath it.

751
00:56:15,900 --> 00:56:21,060
This is the first attempt to
build housing in modern times

752
00:56:21,060 --> 00:56:24,080
under a transportation system.

753
00:56:24,080 --> 00:56:26,750
It turns out to be
very difficult to do.

754
00:56:26,750 --> 00:56:31,910
The amount of noxious material
that automobiles give off

755
00:56:31,910 --> 00:56:35,870
are not certainly something
you want to live underneath.

756
00:56:35,870 --> 00:56:41,540
However, he makes plans like
that for Rio de Janeiro and Sao

757
00:56:41,540 --> 00:56:45,800
Paulo, all dream plans.

758
00:56:49,470 --> 00:56:57,690
So angry with the
response from Algiers--

759
00:56:57,690 --> 00:57:06,010
by the way, he in his plan
to remove the Quartier de la

760
00:57:06,010 --> 00:57:08,170
Marine, where the
Battle of Algiers

761
00:57:08,170 --> 00:57:17,410
was fought, the great movie, and
builds those two towers facing

762
00:57:17,410 --> 00:57:21,490
France, maintaining that
colonial relationship

763
00:57:21,490 --> 00:57:25,300
between Algiers and France,
which Algerians hate.

764
00:57:29,020 --> 00:57:32,740
He's so angry that he
writes a letter to Mussolini

765
00:57:32,740 --> 00:57:33,550
to help him.

766
00:57:37,980 --> 00:57:43,050
The French government is at
this time in a pro-Nazi mood,

767
00:57:43,050 --> 00:57:47,080
the Vichy government,
Marshal Pétain.

768
00:57:47,080 --> 00:57:51,460
They appoint Corbusier as
the director of some kind

769
00:57:51,460 --> 00:57:53,290
of thing of government.

770
00:57:53,290 --> 00:57:55,000
He writes to Marshal Pétain.

771
00:57:55,000 --> 00:57:58,810
He says, please help
me tell these Algerians

772
00:57:58,810 --> 00:58:02,210
that they need to behave.

773
00:58:02,210 --> 00:58:08,440
So he ends up writing to
the fascists for help.

774
00:58:08,440 --> 00:58:13,810
He goes through from capitalism
to Marxism to fascism

775
00:58:13,810 --> 00:58:17,000
like playing the
piano to see who--

776
00:58:17,000 --> 00:58:19,180
who can succumb
to the right note.

777
00:58:22,580 --> 00:58:26,300
For him, the built plan is--

778
00:58:26,300 --> 00:58:28,160
he says it over and over again.

779
00:58:28,160 --> 00:58:33,800
He wrote thousands and
thousands of words in his life

780
00:58:33,800 --> 00:58:35,630
amongst all these buildings.

781
00:58:38,720 --> 00:58:42,770
Why don't we look at some
of these illustrations?

782
00:58:42,770 --> 00:58:45,900
What has happened to
the commune movement?

783
00:58:45,900 --> 00:58:49,010
Would it always exist and
flourish depending on time?

784
00:58:52,850 --> 00:58:57,620
The larger question is how
propositions about alternatives

785
00:58:57,620 --> 00:59:05,300
are massaged within society
or are honed within society?

786
00:59:05,300 --> 00:59:09,500
We have become fascinated
with the word innovation.

787
00:59:09,500 --> 00:59:13,940
What constitutes
social innovation?

788
00:59:13,940 --> 00:59:15,515
Same sex marriage laws?

789
00:59:20,950 --> 00:59:23,260
Certainly, that's an
invasion of a kind.

790
00:59:23,260 --> 00:59:27,100
Even in Argentina,
it's approved.

791
00:59:27,100 --> 00:59:28,255
Our great new pope--

792
00:59:31,010 --> 00:59:33,770
I don't know if this
story is appropriate,

793
00:59:33,770 --> 00:59:37,790
but our great new pope
when he was cardinal

794
00:59:37,790 --> 00:59:42,890
ran a vigorous campaign
against same sex marriage

795
00:59:42,890 --> 00:59:47,600
by the wife of the
previous president--

796
00:59:47,600 --> 00:59:50,580
horrific story.

797
00:59:50,580 --> 00:59:58,430
Anyway, Catholicism is a utopian
venture in a certain sense.

798
00:59:58,430 --> 01:00:02,990
It prescribes the truth
different from other truths.

799
01:00:02,990 --> 01:00:06,840
It doesn't abide by
movements in reality,

800
01:00:06,840 --> 01:00:10,650
such as contraception
and limited population

801
01:00:10,650 --> 01:00:11,810
and so on and so on.

802
01:00:15,620 --> 01:00:21,960
So we have powerful utopian
forces in modern society

803
01:00:21,960 --> 01:00:26,010
who've engaged in great
wealth and great power

804
01:00:26,010 --> 01:00:32,620
and contradict other
utopian ventures as best

805
01:00:32,620 --> 01:00:34,810
they can in a power game.

806
01:00:34,810 --> 01:00:37,510
It's too complicated
to make sense of it.

807
01:00:37,510 --> 01:00:41,650
I want to make sense
of it a bit better

808
01:00:41,650 --> 01:00:44,110
in the second half of
this class where we deal

809
01:00:44,110 --> 01:00:46,025
with contemporary urbanism.

810
01:00:52,000 --> 01:00:56,215
Sir Thomas More on the
left, his 200 mile island.

811
01:01:01,020 --> 01:01:08,820
It's amazing, the first notion,
described notion of utopia

812
01:01:08,820 --> 01:01:13,200
in the early 16th century
should advocate social equity.

813
01:01:18,890 --> 01:01:22,250
He was an interesting
man, Sir Thomas More.

814
01:01:22,250 --> 01:01:32,780
Sir Robert Owen, the young
British philanthropist

815
01:01:32,780 --> 01:01:37,290
who after the
experiment in New Lanark

816
01:01:37,290 --> 01:01:44,790
came to the United States,
the crisis or the change

817
01:01:44,790 --> 01:01:48,885
from error and misery to
truth and happiness, wow.

818
01:01:52,500 --> 01:01:54,810
Truth and happiness
in the United States

819
01:01:54,810 --> 01:02:02,440
is living in an enclosed
castle with a gate.

820
01:02:02,440 --> 01:02:08,980
These communities would
be dotted on the Midwest

821
01:02:08,980 --> 01:02:11,135
much like Broadacre City.

822
01:02:11,135 --> 01:02:11,635
Next.

823
01:02:14,730 --> 01:02:18,140
There you can see one
of them on the left.

824
01:02:18,140 --> 01:02:21,480
On the right is the
best image I could find

825
01:02:21,480 --> 01:02:22,730
of the decentralist's version.

826
01:02:25,950 --> 01:02:29,280
The big city is gone.

827
01:02:29,280 --> 01:02:33,270
Here is in our environment
a non-polluting environment.

828
01:02:33,270 --> 01:02:40,980
The landscape is vital and
indulges farming and landscape

829
01:02:40,980 --> 01:02:42,810
for beauty's sake.

830
01:02:42,810 --> 01:02:44,370
Here's a river.

831
01:02:44,370 --> 01:02:46,985
There's traditional
methods of power.

832
01:02:46,985 --> 01:02:49,830
There are new methods of power.

833
01:02:49,830 --> 01:02:54,030
There's a windmill on the
top, on the hill on the right.

834
01:02:58,950 --> 01:03:00,930
This is the antidote to London.

835
01:03:00,930 --> 01:03:04,500
This is William Morris'
version of what the world would

836
01:03:04,500 --> 01:03:10,000
be like if you could substitute
London for it, a bad choice,

837
01:03:10,000 --> 01:03:10,540
I believe.

838
01:03:10,540 --> 01:03:11,040
Next.

839
01:03:13,500 --> 01:03:20,550
Victor Considerant and
Charles Fourier's phalanstere,

840
01:03:20,550 --> 01:03:24,020
an extraordinary
sensibility that this

841
01:03:24,020 --> 01:03:32,450
is using the same architectural
forms as used in--

842
01:03:32,450 --> 01:03:34,220
under the auspices of royalty.

843
01:03:37,490 --> 01:03:40,310
What is it about
behaving differently

844
01:03:40,310 --> 01:03:44,450
that will succeed if you
put it into a palace?

845
01:03:49,180 --> 01:03:52,750
There's something about
this dream and fear story.

846
01:03:52,750 --> 01:03:55,630
If I dream too much, I
need to supply myself

847
01:03:55,630 --> 01:03:59,050
with nourishment, security.

848
01:03:59,050 --> 01:04:02,200
And maybe architecture
of a certain kind

849
01:04:02,200 --> 01:04:07,775
produces security when
you dream too far.

850
01:04:07,775 --> 01:04:08,275
Next.

851
01:04:12,180 --> 01:04:17,790
Rue interieure on the left,
pretty modest invention.

852
01:04:17,790 --> 01:04:21,490
Courtland's wife made
so much fuss about it.

853
01:04:21,490 --> 01:04:26,340
And this on the right
is the interior version

854
01:04:26,340 --> 01:04:29,850
of the phalanstere
called the familistere

855
01:04:29,850 --> 01:04:34,415
by Jean [? Godin-- ?] next--

856
01:04:34,415 --> 01:04:36,595
[INAUDIBLE] Guise in France.

857
01:04:36,595 --> 01:04:37,095
Next.

858
01:04:39,940 --> 01:04:45,910
And this preoccupation
with the establishment

859
01:04:45,910 --> 01:04:50,980
of the child's world as
outside of the family, these

860
01:04:50,980 --> 01:04:58,960
are children in Robert
Owen and [INAUDIBLE] being

861
01:04:58,960 --> 01:05:04,790
looked after by not the parents,
but by trained educators.

862
01:05:07,730 --> 01:05:12,020
There's something about
the next generation

863
01:05:12,020 --> 01:05:19,255
of people being
uncontaminated by the effect

864
01:05:19,255 --> 01:05:20,500
of the appearance.

865
01:05:23,280 --> 01:05:29,010
The kibbutz movement in Israel
went through great crisis

866
01:05:29,010 --> 01:05:33,270
around the extremes
of this attention

867
01:05:33,270 --> 01:05:35,845
to the education of children.

868
01:05:35,845 --> 01:05:36,345
Next.

869
01:05:40,760 --> 01:05:46,910
The one environment which
maintains the physical form

870
01:05:46,910 --> 01:05:50,340
as an absolute is
the Shaker movement.

871
01:05:50,340 --> 01:05:54,440
This is a Shaker settlement
in Hancock, Massachusetts.

872
01:05:54,440 --> 01:05:58,940
On the right are just
indications of the precision

873
01:05:58,940 --> 01:06:01,290
of the environment.

874
01:06:01,290 --> 01:06:05,390
There is no doubt as to
where you hang your hat.

875
01:06:05,390 --> 01:06:07,700
Everybody will
wear the same hat.

876
01:06:07,700 --> 01:06:10,430
Everybody will wear
the same clothes.

877
01:06:10,430 --> 01:06:13,810
The broom will hang in the
right position next to a door.

878
01:06:17,390 --> 01:06:17,890
Next.

879
01:06:21,350 --> 01:06:31,580
The American scene Humphrey
Noyes and his Oneida community,

880
01:06:31,580 --> 01:06:35,890
also based on some
version of sexuality.

881
01:06:35,890 --> 01:06:38,780
The Rappites, the
Bethel Rappites,

882
01:06:38,780 --> 01:06:42,300
the great movement
across this country.

883
01:06:42,300 --> 01:06:44,275
The Mormon-- next--

884
01:06:48,480 --> 01:06:52,350
the Mormon spatial
program, they lay out

885
01:06:52,350 --> 01:06:54,480
one square mile of territory.

886
01:06:59,520 --> 01:07:03,060
Their houses will be
built of stone and brick

887
01:07:03,060 --> 01:07:06,450
according to the
choice of the owner.

888
01:07:06,450 --> 01:07:12,150
But the layout often alternates
the direction of the plot line

889
01:07:12,150 --> 01:07:14,760
horizontally or vertically.

890
01:07:14,760 --> 01:07:17,160
There's some theory about
that which I don't quite

891
01:07:17,160 --> 01:07:18,055
understand myself.

892
01:07:20,940 --> 01:07:23,670
Can you imagine why
it would be better

893
01:07:23,670 --> 01:07:29,880
to have houses facing
the side of other houses?

894
01:07:29,880 --> 01:07:32,260
I don't know quite.

895
01:07:32,260 --> 01:07:34,890
I never quite figured this out.

896
01:07:34,890 --> 01:07:37,680
But then I'm not a great
reader of Mormonism.

897
01:07:40,320 --> 01:07:45,240
The Mormonic communal
activity in California,

898
01:07:45,240 --> 01:07:52,350
here theosophist community
acting out Aeschylus,

899
01:07:52,350 --> 01:07:55,740
part of the Greeks'
tragedy, a kind

900
01:07:55,740 --> 01:07:59,440
of freer version of
the Mormon program.

901
01:07:59,440 --> 01:07:59,940
Next.

902
01:08:03,250 --> 01:08:09,370
Fountain Grove, how
can I explain this?

903
01:08:09,370 --> 01:08:10,090
I can't.

904
01:08:10,090 --> 01:08:12,550
It's just wonderful.

905
01:08:12,550 --> 01:08:17,920
It's just a drawing for a
developer, the idea of what

906
01:08:17,920 --> 01:08:20,020
would attract people
if they came to live

907
01:08:20,020 --> 01:08:23,170
in a different environment.

908
01:08:23,170 --> 01:08:25,630
Unique versus
replicable plans is

909
01:08:25,630 --> 01:08:29,157
the text underneath
all of the [INAUDIBLE]..

910
01:08:31,970 --> 01:08:37,680
I could live here, I suppose,
if nobody else was there,

911
01:08:37,680 --> 01:08:41,569
if I had the whole thing.

912
01:08:41,569 --> 01:08:42,725
I'd have my own religion.

913
01:08:47,660 --> 01:08:48,609
Next please.

914
01:08:51,240 --> 01:08:59,600
Another Llano del Rio
intentional community.

915
01:08:59,600 --> 01:09:03,709
I think one should look at Drop
City rather than these, Drop

916
01:09:03,709 --> 01:09:13,380
City, which is somewhere
between the counterculture

917
01:09:13,380 --> 01:09:18,330
of California and cyber
culture of the internet.

918
01:09:18,330 --> 01:09:20,845
It's perhaps more interesting
to look at than these.

919
01:09:20,845 --> 01:09:21,345
Next.

920
01:09:25,170 --> 01:09:32,060
Now the industrial
town, [? Kronenburg, ?]

921
01:09:32,060 --> 01:09:41,550
the Krupp family and
Titus Salt, Titus Salt,

922
01:09:41,550 --> 01:09:48,920
Saltaire on the
right, distinguishing

923
01:09:48,920 --> 01:09:51,380
between the works
and the housing

924
01:09:51,380 --> 01:09:54,170
as two separate components.

925
01:09:54,170 --> 01:10:01,130
Not making use of the river as
a great amenity on the left.

926
01:10:01,130 --> 01:10:06,420
Titus Salt bought the Crystal
Palace, but it burnt down.

927
01:10:06,420 --> 01:10:06,920
Next.

928
01:10:10,420 --> 01:10:17,110
Port Sunlight by
the Lever brothers

929
01:10:17,110 --> 01:10:20,980
taking some of the Garden
City ideas of landscaping.

930
01:10:20,980 --> 01:10:26,020
This looks and feels like
a different kind of world

931
01:10:26,020 --> 01:10:28,620
than the world of Pullman.

932
01:10:28,620 --> 01:10:29,120
Next.

933
01:10:32,190 --> 01:10:36,600
And a number of
strange examples,

934
01:10:36,600 --> 01:10:39,570
that happy colony on
the left is by a man

935
01:10:39,570 --> 01:10:42,540
called Pemberton in
New Zealand in which

936
01:10:42,540 --> 01:10:49,380
the center of the environment
could be farms, model farms.

937
01:10:49,380 --> 01:10:52,800
And there would be four
colleges surrounding them.

938
01:10:52,800 --> 01:10:57,040
God alone knows what the world
of colleges and model farms

939
01:10:57,040 --> 01:10:58,580
has to do with reality.

940
01:10:58,580 --> 01:10:59,685
But still.

941
01:10:59,685 --> 01:11:06,360
Here is another
diversion on the right.

942
01:11:06,360 --> 01:11:10,850
I think it's in
Brazil from the 1970s.

943
01:11:10,850 --> 01:11:14,100
And it has a model
farm in the center

944
01:11:14,100 --> 01:11:18,270
and then housing just
distributed itself outwards.

945
01:11:18,270 --> 01:11:22,110
What is interesting
is the variation

946
01:11:22,110 --> 01:11:26,775
of the circular system from the
pervasive grid shown outside.

947
01:11:29,730 --> 01:11:32,520
What is it about
a model farm which

948
01:11:32,520 --> 01:11:37,130
centers a good environment?

949
01:11:37,130 --> 01:11:40,800
I suppose it's basically
from an agricultural world.

950
01:11:40,800 --> 01:11:41,300
Next.

951
01:11:44,050 --> 01:11:48,370
You see the town of Nahalal
on the left by the architect

952
01:11:48,370 --> 01:11:52,880
Richard Kauffmann, 1924, I
think where, again, there

953
01:11:52,880 --> 01:11:56,380
is a central, a central
impulse to create

954
01:11:56,380 --> 01:11:58,360
a central proposition.

955
01:11:58,360 --> 01:12:01,630
And radiating out from
it, it's almost as

956
01:12:01,630 --> 01:12:03,400
if the center is inviolate.

957
01:12:03,400 --> 01:12:06,290
The center has to be held.

958
01:12:06,290 --> 01:12:09,760
What's the poem by Yeats?

959
01:12:09,760 --> 01:12:11,245
"The center holds true."

960
01:12:15,510 --> 01:12:16,855
Some of you should know poetry.

961
01:12:19,790 --> 01:12:22,200
Yeats is a great poet.

962
01:12:22,200 --> 01:12:26,000
"The world falls apart, the
center holds, but the--"

963
01:12:26,000 --> 01:12:29,020
something distributes.

964
01:12:29,020 --> 01:12:34,460
Anyway, this is almost
primeval preoccupation

965
01:12:34,460 --> 01:12:35,570
with centeredness.

966
01:12:35,570 --> 01:12:39,860
We remember [INAUDIBLE],,
this phenomenon

967
01:12:39,860 --> 01:12:46,820
of the center in the pre-modern
or in the archaic environment.

968
01:12:46,820 --> 01:12:51,170
Here is a project by the French
group called [? Commonaut. ?]

969
01:12:51,170 --> 01:12:57,470
Again, the center is what is
the most valuable preoccupation.

970
01:12:57,470 --> 01:13:00,560
What happens around the
center just drifts off.

971
01:13:00,560 --> 01:13:02,700
Now [INAUDIBLE] does the same.

972
01:13:02,700 --> 01:13:03,200
Next.

973
01:13:05,760 --> 01:13:07,890
This is Tony Garnier.

974
01:13:07,890 --> 01:13:11,280
Look at the extraordinary
depiction of the works.

975
01:13:11,280 --> 01:13:13,815
The works is almost more
beautiful than the housing.

976
01:13:17,490 --> 01:13:24,400
The river is maintained as an
important production source.

977
01:13:24,400 --> 01:13:31,360
The ships are managed within
the realm of architecture.

978
01:13:34,660 --> 01:13:41,310
The works are all
along the river.

979
01:13:41,310 --> 01:13:47,580
On the upper left is the
housing, the linear housing.

980
01:13:47,580 --> 01:13:50,190
The hill which is
behind the housing

981
01:13:50,190 --> 01:13:54,270
has the heliotherapy
center in it.

982
01:13:54,270 --> 01:13:58,420
And the communal facilities
are in the black on the right.

983
01:13:58,420 --> 01:13:58,920
Next.

984
01:14:03,020 --> 01:14:06,530
The heliotherapy
center on the right.

985
01:14:06,530 --> 01:14:09,680
On the left, the all
communal auditorium,

986
01:14:09,680 --> 01:14:12,740
all shaped according to
a particular concrete

987
01:14:12,740 --> 01:14:13,365
architecture.

988
01:14:13,365 --> 01:14:13,865
Next.

989
01:14:17,820 --> 01:14:20,130
The house, the housing
environment, this

990
01:14:20,130 --> 01:14:26,640
is such a far reach
from Lever or Pullman

991
01:14:26,640 --> 01:14:31,440
or Krupp or people of that kind.

992
01:14:31,440 --> 01:14:36,000
This is almost the
interior of a Roman casa.

993
01:14:36,000 --> 01:14:41,220
The workers, this Renault
automobile factory worker's

994
01:14:41,220 --> 01:14:49,390
wife is seen doing a toilet in
this extraordinary environment.

995
01:14:49,390 --> 01:14:52,300
Of course, these are dreams.

996
01:14:52,300 --> 01:14:52,800
Next.

997
01:14:56,520 --> 01:15:02,110
Oak Park, Frank Lloyd
Wright's middle landscape.

998
01:15:02,110 --> 01:15:06,120
He built 15 houses there
and the Unity Church,

999
01:15:06,120 --> 01:15:08,460
one of his great buildings.

1000
01:15:08,460 --> 01:15:12,450
Here is Broadacres, the
plan of Broadacre City,

1001
01:15:12,450 --> 01:15:17,460
Broadacre City, which is a
very small piece of the built

1002
01:15:17,460 --> 01:15:18,820
environment.

1003
01:15:18,820 --> 01:15:24,810
I think its population is
something like 25,000, if that.

1004
01:15:24,810 --> 01:15:29,400
Here the students
[INAUDIBLE] looking

1005
01:15:29,400 --> 01:15:31,870
at the project in Arizona.

1006
01:15:31,870 --> 01:15:32,370
Next.

1007
01:15:35,740 --> 01:15:44,100
The plan is a rather
simple plan, the auditorium

1008
01:15:44,100 --> 01:15:53,865
and cultural facilities, a
kind of environment which--

1009
01:15:58,380 --> 01:16:03,150
in which the landscape is
a very important feature.

1010
01:16:03,150 --> 01:16:08,640
There are lots of
facilities such as open air

1011
01:16:08,640 --> 01:16:11,040
stalls for selling goods.

1012
01:16:14,190 --> 01:16:18,260
The automobile
population is not fixed,

1013
01:16:18,260 --> 01:16:21,870
but everybody who wants an
automobile can have one.

1014
01:16:21,870 --> 01:16:26,100
This peculiar
perspective on the right

1015
01:16:26,100 --> 01:16:29,940
indicates some kind of
alternative movement system.

1016
01:16:33,060 --> 01:16:36,510
The technology of the
automobile has suddenly changed

1017
01:16:36,510 --> 01:16:38,010
or it looks as to be changed.

1018
01:16:38,010 --> 01:16:45,590
Looks as though it's
got telephone dialing

1019
01:16:45,590 --> 01:16:51,560
circular systems on the
automobile and up in the air

1020
01:16:51,560 --> 01:16:54,540
some strange piece
of technology.

1021
01:16:54,540 --> 01:16:57,280
Next.

1022
01:16:57,280 --> 01:17:01,450
Wright [INAUDIBLE] at the
same time was indulging his

1023
01:17:01,450 --> 01:17:08,170
fantasies on the left
in a project for--

1024
01:17:08,170 --> 01:17:14,980
I can't remember the date,
probably after the Depression

1025
01:17:14,980 --> 01:17:20,080
years, the new Chicago life
insurance National Life

1026
01:17:20,080 --> 01:17:24,730
Insurance Corporation
and this very small town

1027
01:17:24,730 --> 01:17:28,780
in Bartlesville, Oklahoma
for the Price family,

1028
01:17:28,780 --> 01:17:31,960
where as I said in
a previous class,

1029
01:17:31,960 --> 01:17:34,600
we have the first
attempt in modern times,

1030
01:17:34,600 --> 01:17:38,290
I think, to put offices and
housing on the same floor

1031
01:17:38,290 --> 01:17:38,920
in a building.

1032
01:17:42,060 --> 01:17:44,012
Next.

1033
01:17:44,012 --> 01:17:56,000
Corbusier was so authoritarian
in his ambit of knowledge

1034
01:17:56,000 --> 01:18:04,370
that he could depict the
greatest human establishment,

1035
01:18:04,370 --> 01:18:08,870
the Ville [INAUDIBLE],,
the linear city,

1036
01:18:08,870 --> 01:18:15,410
the agricultural
community, the journey

1037
01:18:15,410 --> 01:18:19,530
of the sun for 24 hours.

1038
01:18:19,530 --> 01:18:20,030
Next.

1039
01:18:23,900 --> 01:18:26,270
In the drawing on the
section on the left,

1040
01:18:26,270 --> 01:18:30,230
you have some of the key
elements of his building

1041
01:18:30,230 --> 01:18:32,750
and also urbanism.

1042
01:18:32,750 --> 01:18:35,750
The high, the sun on
the roof, the roof

1043
01:18:35,750 --> 01:18:39,470
is given to physical culture.

1044
01:18:39,470 --> 01:18:41,330
The center of the
building is given

1045
01:18:41,330 --> 01:18:45,710
to the rue interieure, taken
just really from Fourier,

1046
01:18:45,710 --> 01:18:49,040
but with no sexuality given.

1047
01:18:49,040 --> 01:18:53,180
[INAUDIBLE] the building
itself lifted off

1048
01:18:53,180 --> 01:18:58,100
the ground with vigorous
landscape [INAUDIBLE]..

1049
01:19:00,700 --> 01:19:07,450
And this is one of these
great buildings in Algiers,

1050
01:19:07,450 --> 01:19:10,990
the [INAUDIBLE]
building where there

1051
01:19:10,990 --> 01:19:15,460
is a semblance to the
system on the left.

1052
01:19:15,460 --> 01:19:15,960
Next.

1053
01:19:19,270 --> 01:19:22,780
The first plan, a plan for
three million inhabitants,

1054
01:19:22,780 --> 01:19:25,420
the center of which
would be the office

1055
01:19:25,420 --> 01:19:31,760
environment for the capitalists,
very primitive ideas

1056
01:19:31,760 --> 01:19:34,310
about vehicular transportation.

1057
01:19:34,310 --> 01:19:39,405
But still, it was before the
Merritt Parkway was ever built.

1058
01:19:39,405 --> 01:19:39,905
Next.

1059
01:19:42,500 --> 01:19:50,690
The Voisin Plan, just
allocating his nausea

1060
01:19:50,690 --> 01:19:53,600
for the 19th century street.

1061
01:19:53,600 --> 01:19:57,080
This is an absolute
renunciation of what

1062
01:19:57,080 --> 01:19:59,750
we call the DNA of Paris.

1063
01:19:59,750 --> 01:20:10,210
[? Langier ?] said of making
a city, make it like a forest.

1064
01:20:10,210 --> 01:20:13,120
There's something intrinsic
in the diagonal through which

1065
01:20:13,120 --> 01:20:18,340
our friend [? Hartzband, ?]
of course, understood.

1066
01:20:18,340 --> 01:20:22,630
Corbusier introduces
a new form of housing,

1067
01:20:22,630 --> 01:20:26,620
a new control of the ground.

1068
01:20:26,620 --> 01:20:30,430
Who controls all the
open space that is left?

1069
01:20:30,430 --> 01:20:33,730
These great parks,
who maintains them?

1070
01:20:36,700 --> 01:20:40,540
Is there any question that
this is an imposition which

1071
01:20:40,540 --> 01:20:45,840
is tested on any grounds
amongst the people who

1072
01:20:45,840 --> 01:20:47,670
are going live there?

1073
01:20:47,670 --> 01:20:53,480
This is utopian in the sense
that it's a free interpretation

1074
01:20:53,480 --> 01:20:55,460
of an alternative-- next--

1075
01:20:55,460 --> 01:20:58,760
without taste.

1076
01:20:58,760 --> 01:21:04,660
He was interested in the
machine and its capacity

1077
01:21:04,660 --> 01:21:06,490
for creating linearity.

1078
01:21:06,490 --> 01:21:13,270
This is not Henry Ford's
system of production,

1079
01:21:13,270 --> 01:21:15,400
but a system of communication.

1080
01:21:15,400 --> 01:21:19,840
On the lower slide on the
left is his proposition

1081
01:21:19,840 --> 01:21:24,130
for Rio de Janeiro.

1082
01:21:24,130 --> 01:21:27,710
He made a similar proposition
along with water--

1083
01:21:27,710 --> 01:21:32,230
well, not Sao Paulo
is not on the water.

1084
01:21:32,230 --> 01:21:37,090
Sorry, this is
Buenos Aires I think.

1085
01:21:37,090 --> 01:21:42,990
I can't remember
everything, pretty.

1086
01:21:42,990 --> 01:21:46,680
On the right his work, his work
with the [INAUDIBLE] Group,

1087
01:21:46,680 --> 01:21:50,080
connecting all of
Europe linearly.

1088
01:21:50,080 --> 01:21:50,580
Next.

1089
01:21:53,810 --> 01:21:57,850
His Algiers proposal,
the Quartier de la Marine

1090
01:21:57,850 --> 01:22:04,690
on the right side is replaced
by two towers facing France.

1091
01:22:09,020 --> 01:22:12,860
The idea of inhabiting
the space under.

1092
01:22:17,720 --> 01:22:20,750
What's going to happen to
all of the elevated highways

1093
01:22:20,750 --> 01:22:21,410
in the world?

1094
01:22:30,610 --> 01:22:32,560
Just about done.

1095
01:22:32,560 --> 01:22:35,170
OK, next.

1096
01:22:35,170 --> 01:22:37,630
You can also answer the
question after the spring

1097
01:22:37,630 --> 01:22:41,040
break when you've had
time to think about it.