Designing Disorder

Designing Disorder
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In 1970, Richard Sennett published the groundbreaking The Uses of Disorder, arguing that the ideal of a planned and ordered city was flawed. Fifty years later, Sennett returns to these still fertile ideas and, alongside campaigner and architect Pablo Sendra, sets out an agenda for the design and ethics of the Open City. The public spaces of our cities are under siege from planners, privatisation and increased surveillance. Our streets are becoming ever more lifeless and ordered. What is to be done? Can disorder be designed? In this provocative essay Sendra and Sennett propose a reorganisation of how we think and plan the social life of our cities. ‘Infrastructures of disorder’ combine architecture, politics, urban planning and activism in order to develop places that nurture rather than stifle, bring together rather than divide up, remain open to change rather than closed off.

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Richard Sennett. Designing Disorder

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Designing Disorder

Experiments andDisruptions in the City

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The Phenomenology is an edgier book, one in which the author argues with himself. Its most famous chapter is on ‘Lordship and Bondage’ and perhaps the most famous sentence in this chapter declares that human beings are fulfilled ‘only in being acknowledged’ by others. That is, ‘a process of mutual recognition’ is necessary for each person to feel complete in their selfhood. This might seem no more than a philosophic version of the cliché declaring that no man is an island, but Hegel turns recognition into a deeper and darker issue.

How can people of unequal standing – lords and servants, master and slaves – practise mutual recognition? The servant has to obey the master, but to Hegel this is not enough. As Hegel observed in the French Revolution, if servants do not believe in their masters, eventually they will turn on the powerful. It is a radical proposition: In the long term, power depends on voluntary obedience by those who obey. Moreover, the long-term master wants to be thought legitimate, wants his servants (in Hegel’s time, always a ‘he’) to acknowledge that he has the right to rule them.

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