Book contents
- Frontmatter
- Contents
- List of Illustrations
- Preface
- 1 Prelude
- 2 The Enlightenment and Neoclassical Theory
- 3 British Theory in the Eighteenth Century
- 4 Neoclassicism and Historicism
- 5 The Rise of German Theory
- 6 Competing Directions at Midcentury
- 7 Historicism in the United States
- 8 The Arts and Crafts Movements
- 9 Excursus on a Few of the Conceptual Foundations of Twentieth-Century German Modernism
- 10 Modernism 1889–1914
- 11 European Modernism 1917–1933
- 12 American Modernism 1917–1934
- 13 Depression, War, and Aftermath 1934–1958
- 14 Challenges to Modernism in Europe 1959–1967
- 15 Challenges to Modernism in America
- Epilogue
- Notes
- Index
1 - Prelude
Published online by Cambridge University Press: 25 July 2009
- Frontmatter
- Contents
- List of Illustrations
- Preface
- 1 Prelude
- 2 The Enlightenment and Neoclassical Theory
- 3 British Theory in the Eighteenth Century
- 4 Neoclassicism and Historicism
- 5 The Rise of German Theory
- 6 Competing Directions at Midcentury
- 7 Historicism in the United States
- 8 The Arts and Crafts Movements
- 9 Excursus on a Few of the Conceptual Foundations of Twentieth-Century German Modernism
- 10 Modernism 1889–1914
- 11 European Modernism 1917–1933
- 12 American Modernism 1917–1934
- 13 Depression, War, and Aftermath 1934–1958
- 14 Challenges to Modernism in Europe 1959–1967
- 15 Challenges to Modernism in America
- Epilogue
- Notes
- Index
Summary
The taste of our century, or at least of our nation, is different from that of the Ancients.
Claude PerraultFrançois Blondel and the French Academic Tradition
Architectural thought in France at the start of the seventeenth century, like that in Italy and Spain, was predicated on the notion that the art of architecture participated in a divinely sanctioned cosmology or natural order: a stable grammar of eternally valid forms, numbers, and proportional relations transmitted to the present from ancient times. Jean Bautista Villalpanda, in his 1604 commentary on the prophet Ezekiel and Solomon's Temple, attempted to prove that these numbers and proportions not only were compatible with the Vitruvian tradition but were given to Solomon directly by God himself. Within a few years, this tenet, more broadly considered, would meet philosophical resistance in the person of René Descartes (1596–1650). In his Rules for the Direction of the Mind, written sometime before 1628, Descartes noted: “Concerning objects proposed for study, we ought to investigate what we can clearly and evidently intuit or deduce with certainty, and not what other people have thought or what we ourselves conjecture.” In this clash of two different systems of values – inherited tradition and the confident power of human reason – resounds the first stirrings of modern theory.
Descartes's third “rule,” as he termed it, is even richer in its implications.
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- Modern Architectural TheoryA Historical Survey, 1673–1968, pp. 1 - 12Publisher: Cambridge University PressPrint publication year: 2005
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