Architect Philosophy Quotes

The ideal architect should be a man of letters, a skillful draftsman, a mathematician, familiar with historical studies, a diligent student of philosophy, acquainted with music, not ignorant of medicine, learned in the responses of jurisconsults, familiar with astronomy and astronomical calculations.

Cowards say it can't be done, critics say it shouldn't have been done, creator say well done.

You are the architect of your own future, so design your future with uncompromising sincerity.

In place of philosophy, which involves developing a system of belief based on questioning and reasoning, many of our modern leaders have embraced ideology, which is based on having a system of beliefs essentially stripped of the questions.

It was the general opinion of ancient nations, that the divinity alone was adequate to the important office of giving laws to men... and modern nations, in the consecrations of kings, and in several superstitious chimeras of divine rights in princes and nobles, are nearly unanimous in preserving remnants of it... Is the jealousy of power, and the envy of superiority, so strong in all men, that no considerations of public or private utility are sufficient to engage their submission to rules for their own happiness? Or is the disposition to imposture so prevalent in men of experience, that their private views of ambition and avarice can be accomplished only by artifice? — … There is nothing in which mankind have been more unanimous; yet nothing can be inferred from it more than this, that the multitude have always been credulous, and the few artful. The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature: and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had any interviews with the gods, or were in any degree under the inspiration of heaven, any more than those at work upon ships or houses, or labouring in merchandize or agriculture: it will for ever be acknowledged that these governments were contrived merely by the use of reason and the senses. As Copley painted Chatham, West, Wolf, and Trumbull, Warren and Montgomery; as Dwight, Barlow, Trumbull, and Humphries composed their verse, and Belknap and Ramzay history; as Godfrey invented his quadrant, and Rittenhouse his planetarium; as Boylston practised inoculation, and Franklin electricity; as Paine exposed the mistakes of Raynal, and Jefferson those of Buffon, so unphilosophically borrowed from the Recherches Philosophiques sur les Américains those despicable dreams of de Pauw — neither the people, nor their conventions, committees, or sub-committees, considered legislation in any other light than ordinary arts and sciences, only as of more importance. Called without expectation, and compelled without previous inclination, though undoubtedly at the best period of time both for England and America, to erect suddenly new systems of laws for their future government, they adopted the method of a wise architect, in erecting a new palace for the residence of his sovereign. They determined to consult Vitruvius, Palladio, and all other writers of reputation in the art; to examine the most celebrated buildings, whether they remain entire or in ruins; compare these with the principles of writers; and enquire how far both the theories and models were founded in nature, or created by fancy: and, when this should be done, as far as their circumstances would allow, to adopt the advantages, and reject the inconveniences, of all. Unembarrassed by attachments to noble families, hereditary lines and successions, or any considerations of royal blood, even the pious mystery of holy oil had no more influence than that other of holy water: the people universally were too enlightened to be imposed on by artifice; and their leaders, or more properly followers, were men of too much honour to attempt it. Thirteen governments thus founded on the natural authority of the people alone, without a pretence of miracle or mystery, which are destined to spread over the northern part of that whole quarter of the globe, are a great point gained in favour of the rights of mankind. [Preface to 'A Defence of the Constitutions of the United States of America', 1787]

The devil is in the detail" is an idiom that refers to a catch or mysterious element hidden in the details. It derives from "God is in the detail" attributed to German-born architect Ludwig Mies van der Rohe (1886-1969). Earlier on Gustave Flaubert (1821-1880) said "Le bon Dieu est dans le detail." Meaning that things seem simple at first but are more complex or require more time and effort than expected. The earlier idea is that details are important; whatever one does should be done thoroughly.

Philosophy is to the mind of the architect as eyesight to his steps. The Term 'genius' when applied to him simply means a man who understands what others only know about. A poet, artist or architect, necessarily 'understands' in this sense and is likely, if not careful, to have the term 'genius' applied to him; in which case he will no longer be thought human, trustworthy or companionable. Whatever may be his medium of expression he utters truth with manifest beauty of thought. If he is an architect, his building is natural. In him, philosophy and genius live by each other, but the combination is subject to popular suspicion and appellation 'genius' likely to settle him--so far as the public is concerned.

My uncle says the architects got rid of the front porches because they didn't look well. But my uncle says that was merely rationalizing it; the real reason, hidden underneath, might be they didn't want people sitting like that, doing nothing, rocking, talking; that was the wrong kind of social life. People talked too much. And they had time to think. So they ran off with the porches. And the gardens, too. Not many gardens any more to sit around in. And look at the furniture. No rocking?chairs any more. They're too comfortable. Get people up and running around. My uncle says . . . and . . . my uncle . . . and . . . my uncle . . .

One of the first of the considerations that occurred to me was that there is very often less perfection in works composed of several portions, and carried out by the hands of various masters, than in those on which one individual alone has worked. Thus we see that buildings planned and carried out by one architect alone are usually more beautiful and better proportioned than those which many have tried to put in order and improve, making use of old walls which were built with other ends in view.

I swear to you the architects shall appear without fall, I swear to you they will understand you and justify you, The greatest among them shall be he who best knows you, and encloses all and is faithful to all, He and the rest shall not forget you, they shall perceive that you are not an iota less than they, You shall be fully glorified in them.

The computer-simulated dreamworld of the Matrix trilogy is a technological version of Descartes’s evil demon. In essence it represents the idea of a mind (the Architect) more powerful than our own that is intent on deceiving us whenever, and however, it sees fit.

The architect should be equipped with knowledge of many branches of study and varied kinds of learning, for it is by his judgement that all work be done by the other arts is put to test.

The quality of authors determines the quality of books. The quality of musicians determines the quality of songs. The quality of artists determines the quality of paintings. The quality of architects determines the quality of buildings. The quality of generals determines the quality of warriors. The quality of preachers determines the quality of sermons. The quality of scientists determines the quality of inventions. The quality of leaders determines the quality of followers. The quality of scholars determines the quality of lectures. The quality of teachers determines the quality of students. The quality of schools determines the quality of graduates. The quality of graduates determines the quality of nations. The quality of plants determines the quality of air. The quality of air determies the quality of animals. The quality of animals determines the quality of food. The quality of food determines the quality of the planet.

When Mr. Lippmann says that the founders of our free institutions were adherents of the philosophy of natural law, and that ‘the free political institutions of the Western world were conceived and established’ by men who held certain abstract beliefs, he speaks with the shortened perspective of an American way of thinking in which a manner of conducting affairs is inconceivable without an architect and without a premeditated ‘dedication to a proposition.’ But the fact is that nobody ever ‘founded these institutions.’ They are the product of innumerable human choices, over long stretches of time, but not of any human design.

Of all people only those are at leisure who make time for philosophy, only they truly live. Not satisfied to merely keep good watch over their own days, they annex every age to their own. All the harvest of the past is added to their store. Only an ingrate would fail to see that these great architects of venerable thoughts were born for us and have designed a way of life for us.” —SENECA

They were aware that the symbols of mythology and the the symbols of mathematical science were different aspects of the same, indivisible Reality. They did not live in a 'divided house of faith and reason'; the two were interlocking, like ground-plan and elevation on an architect's drawing. It is a state of mind very difficult for twentieth-century man to imagine- or even to believe that it could ever have existed. It may help to remember though, that some of the greatest pre-Socratic sages formulated their philosophies in verse; the unitary source of inspiration of prophet, poet, and philosopher was still taken for granted.

If you ask God for wisdom, He will give you a problem. If you ask God for success, He will give you a duty. If you ask God for riches, He will give you a dream. If you ask God for power, He will give you a task. If you ask God for patience, He will give you a burden. If you ask God for strength, He will give you a load. If you ask God for love, He will give you an enemy. If you ask God for virtue, He will give you a temptation. If you ask God for faith, He will give you a prophecy. If you ask God to be a leader, He will make you a servant. If you ask God to be a general, He will make you a soldier. If you ask God to be a teacher, He will make you a student. If you ask God to be a scholar, He will make you a thinker. If you ask God to be a writer, He will make you a reader. If you ask God to be an artist, He will make you a daydreamer. If you ask God to be a pope, He will make you a priest. If you ask God to be an architect, He will make you a builder. If you ask God to be a sage, He will make you a learner.

Be the architect of your own design.

God is master architect of our lives.

An intelligent person can tell you how the house was built. A creative person can describe the inside of the house without having been inside.

The way your mind is structured will determine the person you will become, the life you will live, and the fulfillment you will realize. When you modify your mind, you make changes to the operating system at your core and change your personal trajectory. And when you make a persistent occupation of this endeavor, you become the architect of your own character.

Would you rather be a victim of genocide, or the architect of a genocide that saves you?’ ‘Fo–’ she growls. ‘Which I believe, by the by, is a guiding philosophy of the Imperial Project.

The secret of Giorgi’s universe was number, for it was built, so he believed, by its Architect as a perfectly proportioned Temple, in accordance with unalterable laws of cosmic geometry.

He could seek no object in life now, because now he had faith—not faith in any sort of principles, or words, or ideas, but faith in a living, ever-palpable God. In old days he had sought Him in the aims he set before himself. That search for an object in life had been only a seeking after God; and all at once in his captivity he had come to know, not through words or arguments, but by his own immediate feeling, what his old nurse had told him long before; that God is here, and everywhere. In his captivity he had come to see that the God in Karataev was grander, more infinite, and more unfathomable than the Architect of the Universe recognised by the masons. He felt like a man who finds what he has sought at his feet, when he has been straining his eyes to seek it in the distance. All his life he had been looking far away over the heads of all around him, while he need not have strained his eyes, but had only to look in front of him. In old days he had been unable to see the great, the unfathomable, and the infinite in anything. He had only felt that it must be somewhere, and had been seeking it. In everything near and comprehensible, he had seen only what was limited, petty, everyday, and meaningless. He had armed himself with the telescope of intellect, and gazed far away into the distance, where that petty, everyday world, hidden in the mists of distance, had seemed to him great and infinite, simply because it was not clearly seen. Such had been European life, politics, freemasonry, philosophy, and philanthropy in his eyes. But even then, in moments which he had looked on as times of weakness, his thought had penetrated even to these remote objects, and then he had seen in them the same pettiness, the same ordinariness and meaninglessness. Now he had learnt to see the great, the eternal, and the infinite in everything; and naturally therefore, in order to see it, to revel in its contemplation, he flung aside the telescope through which he had hitherto been gazing over men’s heads, and looked joyfully at the ever-changing, ever grand, unfathomable, and infinite life around him. And the closer he looked at it, the calmer and happier he was. The terrible question that had shattered all his intellectual edifices in old days, the question: What for? had no existence for him now. To that question, What for? he had now always ready in his soul the simple answer: Because there is a God, that God without whom not one hair of a man’s head falls.

The architect represents neither a Dionysian nor an Apollinian condition: here it is the mighty act of will, the will which moves mountains, the intoxication of the strong will, which demands artistic expression. The most powerful men have always inspired the architects; the architect has always been influenced by power.

Looking back into childhood is like turning a telescope the wrong way around. Everything appears in miniature, but with a clarity it probably does not deserve; moreover it has become concentrated and stylized, taking shape in symbolism. Thus it is that I sometimes see my infant self as having been set down before a blank slate on which to construct a map or schema of the external world, and as hesitantly beginning to sketch it, with many false starts and much rubbing-out, the anatomy of my universe. Happiness and sorrow, love and friendship, hostility, a sense of guilt and more abstract concepts still, must all find a place somewhere, much as an architect lays out the plan of a house he is designing - hall, dining-room and bedrooms - but must not forget the bathroom. In a child’s map, too, some of the rooms are connected by a serving-hatch, while others are sealed off behind baize doors. How can the fragments possibly be combined to make sense? Yet this map or finished diagram, constructed in the course of ten or twelve years’ puzzling, refuses to be ignored, and for some time to come will make itself felt as bones through flesh, to emerge as the complex organism which adults think of as their philosophy of life. Presumably it has its origins in both heredity and enviorment. So with heredity I shall begin.

The number 6 was the first perfect number, and the number of creation. The adjective "perfect" was attached that are precisely equal to the sum of all the smaller numbers that divide into them, as 6=1+2+3. The next such number, incidentally, is 28=1+2+4+7+14, followed by 496=1+2+4+8+16+31+62+124+248; by the time we reach the ninth perfect number, it contains thirty-seven digits. Six is also the product of the first female number, 2, and the first masculine number, 3. The Hellenistic Jewish philosopher Philo Judaeus of Alexandria (ca. 20 B.C.-c.a. A.D. 40), whose work brought together Greek philosophy and Hebrew scriptures, suggested that God created the world in six days because six was a perfect number. The same idea was elaborated upon by St. Augustine (354-430) in The City of God: "Six is a number perfect in itself, and not because God created the world in six days; rather the contrary is true: God created the world in six days because this number is perfect, and it would remain perfect, even if the work of the six days did not exist." Some commentators of the Bible regarded 28 also as a basic number of the Supreme Architect, pointing to the 28 days of the lunar cycle. The fascination with perfect numbers penetrated even into Judaism, and their study was advocated in the twelfth century by Rabbi Yosef ben Yehudah Ankin in his book, Healing of the Souls.

Of all people only those are at leisure who make time for philosophy, only they truly live. Not satisfied to merely keep good watch over their own days, they annex every age to their own. All the harvest of the past is added to their store. Only an ingrate would fail to see that these great architects of venerable thoughts were born for us and have designed a way of life for us.

...pseudo-scientific minds, like those of the scientist or the painter in love with the pictorial, both teaching as they were taught to become architects, practice a kind of building which is inevitably the result of conditioning of the mind instead of enlightenment. By this standard means also, the old conformities are appearing as new but only in another guise, more insidious because they are especially convenient to the standardizations of the modernist plan-factory and wholly ignorant of anything but public expediency. So in our big cities architecture like religion is helpless under the blows of science and the crushing weight of conformity--caused to gravitate to the masquerade in our streets in the name of "modernity." Fearfully concealing lack of initial courage or fundamental preparation or present merit: reactionary. Institutional public influences calling themselves conservative are really no more than the usual political stand-patters or social lid-sitters. As a feature of our cultural life architecture takes a backward direction, becomes less truly radical as our life itself grows more sterile, more conformist. All this in order to be safe? How soon will "we the people" awake to the fact that the philosophy of natural or intrinsic building we are here calling organic is at one with our freedom--as declared, 1776?

The revolutions in France and North America near the end of the 18th century were founded on liberal ideas. In fact, Thomas Jefferson, one of the architects of the American Constitution and the Declaration of Independence, revered Locke, and used many of his phrases in the founding documents. The emphasis on protection of “life, liberty, or property” found in the Bill of Rights in the Constitution, and the inalienable rights to “Life, Liberty, and the pursuit of Happiness” in the Declaration can all be traced directly back to John Locke’s philosophy a century earlier.

The forest reveals what was in the seed. The hen reveals what was in the egg. The storm reveals what was in the clouds. The light reveals what was in the star. The perfume reveals what was in the flower. The honey reveals what was in the bee. The fruit reveals what was in the tree. The rose reveals what was in the thorn. The web reveals what was in the spider. The butterfly reveals what was in the caterpillar. The venom reveals what was in the serpent. The pearl reveals what was in the oyster. The diamond reveals what was in the rock. The flame reveals what was in the spark. The nest reveals what was in the bird. The roar reveals what was in the lion. The leaf reveals what was in the plant. The fire reveals what was in the wood. The droplet reveals what was in the ocean. The rainbow reveals what was in the storm. The ocean reveals what was in the shark. The desert reveals what was in the camel. The sky reveals what was in the eagle. The jungle reveals what was in the elephant. The team reveals what was in the coach. The flock reveals what was in the shepherd. The crew reveals what was in the captain. The army reveals what was in the general. The tower reveals what was in the architect. The sculpture reveals what was in the sculptor. The painting reveals what was in the painter. The symphony reveals what was in the composer. The sensation reveals what was in the body. The tongue reveals what was in the mind. The action reveals what was in the heart. The character reveals what was in the soul. Spring reveals what was in winter. Summer reveals what was in spring. Autumn reveals what was in summer. Summer reveals what was in spring. The past reveals what was in the beginning. The present reveals what was in the past. The future reveals what was in the present. The afterlife reveals what was in the future.

There it lay in the early sunshine of spring. It looked a town rather than a house, but a town built, not hither and thither, as this man wished or that, but circumspectly, by a single architect with one idea in his head. Courts and buildings, grey, red, plum colour, lay orderly and symmetrical; the courts were some of them oblong and some square; in this was a fountain; in that a statue; the buildings were some of them low, some pointed; here was a chapel, there a belfry; spaces of the greenest grass lay in between and clumps of cedar trees and beds of bright flowers; all were clasped — yet so well set out was it that it seemed that every part had room to spread itself fittingly — by the roll of a massive wall; while smoke from innumerable chimneys curled perpetually into the air. This vast, yet ordered building, which could house a thousand men and perhaps two thousand horses, was built, Orlando thought, by workmen whose names are unknown. Here have lived, for more centuries than I can count, the obscure generations of my own obscure family. Not one of these Richards, Johns, Annes, Elizabeths has left a token of himself behind him, yet all, working together with their spades and their needles, their love-making and their child-bearing, have left this. Never had the house looked more noble and humane.

This mundus tenebrosus, this shaddowy world of Mankind, is sunk into Night; there is not a Field without its Spirits, nor a City without its Daemons, and the Lunaticks speak Prophesies while the Wise men fall into the Pitte. We are all in the Dark, one with another. And, as the Inke stains the Paper on which it is spilt and slowly spreads to Blot out the Characters, so the Contagion of darkness and malefaction grows apace until all becomes unrecognizable. Thus it was with the Witches who were tryed by Swimming not long before, since once the Prosecution had commenced no Stop could be put to the raving Women who came forward: the number of Afflicted and Accused began to encrease and, upon Examination, more confess'd themselves guilty of Crimes than were suspected of. And so it went, till the Evil revealed was so great that it threatened to bring all into Confusion. And yet in the way of that Philosophie much cryed up in London and elsewhere, there are those like Sir Chris. who speak only of what is Rational and what is Demonstrated, of Propriety and Plainness. Religion Not Mysterious is their Motto, but if they would wish the Godhead to be Reasonable why was it that when Adam heard that Voice in the Garden he was afraid unto Death? The Mysteries must become easy and familiar, it is said, and it has now reached such a Pitch that there are those who wish to bring their mathematicall Calculations into Morality, viz. the Quantity of Publick Good produced by any Agent is a compound Ratio of his Benevolence and Abilities, and such like Excrement. They build Edifices which they call Systems by laying their Foundacions in the Air and, when they think they are come to sollid Ground, the Building disappears and the Architects tumble down from the Clowds. Men that are fixed upon matter, experiment, secondary causes and the like have forgot there is such a thing in the World which they cannot see nor touch nor measure: it is the Praecipice into which they will surely fall.

Well brought up folks no longer believe in the devil, but as their ideas are no more rational than those of our nurses, they do but disguise devil and angel under a pedantic wordiness honored with the name of philosophy. They do not say "devil" nowadays, but "the flesh," or "the passions." The"angel" is replaced by the words "conscience" or "soul," by "reflection of the thought of a divine creator" or "the Great Architect," as the Free- Masons say. But man's action is still represented as the result of a struggle between two hostile elements. And a man is always considered virtuous just in the degree to which one of these two elements --the soul or conscience-- is victorious over the other --the flesh or passions. It is easy to understand the astonishment of our great-grandfathers when the English philosophers, and later the Encyclopedists, began to affirm in opposition to these primitive ideas that the devil and the angel had nothing to do with human action, but that all acts of man, good or bad, useful or baneful, arise from a single motive: the lust for pleasure.

A sailor is distinguished by the number of storms he has overcome. A warrior is distinguished by the number of opponents he has conquered. A doctor is distinguished by the number of patients he has healed. A preacher is distinguished by the number of sermons he has delivered. A ruler is distinguished by the number of lives he has improved. A celebrity is distinguished by the number of hearts he has impressed. A policeman is distinguished by the number of criminals he has arrested. A teacher is distinguished by the number of students he has graduated. An athlete is distinguished by the number of competitions he has won. An author is distinguished by the number of books he has penned. An artist is distinguished by the number of portraits he has painted. An architect is distinguished by the number of buildings he has designed. A sculptor is distinguished by the number of statues he has fashioned. A musician is distinguished by the number of songs he has composed. A lawyer is distinguished by the number of cases he was won. A scientist is distinguished by the number of discoveries he has made. A priest is distinguished by the number of souls he has saved. A guru is distinguished by the number of schools he has established.

The legendary inscription above the Academy's door speaks loudly about Plato's attitude toward mathematics. In fact, most of the significant mathematical research of the fourth century BC was carried out by people associated in one way or another with the Academy. Yet Plato himself was not a mathematician of great technical dexterity, and his direct contributions to mathematical knowledge were probably minimal. Rather, he was an enthusiastic spectator, a motivating source of challenge, an intelligent critic, an an inspiring guide. The first century philosopher and historian Philodemus paints a clear picture: "At that time great progress was seen in mathematics, with Plato serving as the general architect setting out problems, and the mathematicians investigating them earnestly." To which the Neoplatonic philosopher and mathematician Proclus adds: "Plato...greatly advanced mathematics in general and geometry in particular because of his zeal for these studies. It is well known that his writings are thickly sprinkled with mathematical terms and that he everywhere tries to arouse admiration for mathematics among students of philosophy." In other words, Plato, whose mathematical knowledge was broadly up to date, could converse with the mathematicians as an equal and as a problem presenter, even though his personal mathematical achievements were not significant.

a Chinese poem says: Entering the forest, he does not disturb a blade of grass; Entering the water, he does not cause a ripple. For the image represents a number of qualities which are, in fact, aspects of the same thing. It represents the sage’s freedom and detachment of mind, a skylike consciousness in which experience moves without leaving any stain. As another poem says: The bamboo shadows sweep the stairs, But stir no dust. Yet, paradoxically, this detachment from is also a harmony with, for the man who goes into the forest without disturbing a blade of grass is a man in no conflict with nature. Like the Native American scouts, he walks without a single twig cracking beneath his feet. Like the Japanese architects, he builds a house which seems to be a part of its natural surroundings. The image also represents the fact that the way of the sage cannot be traced and followed, since no authentic wisdom can be imitated. Each man must find it for himself, because there is really no way of putting it into words, of reaching it by any specific methods or directions. But there is actually the most intimate connection between these two apparently separate uses of the metaphor—the way of the sage, on the one hand, and the impermanence of life, on the other. And the connection reveals the one deepest and most central principle of those Asian philosophies which so puzzle the Western mind by identifying the highest wisdom with what, to us, seems the doctrine of abject despair. Indeed, the word despair in a particular sense is the proper translation of the Hindu–Buddhist term nirvana—to “de-spirate,” to breathe out, to give up the ghost. We cannot understand how the Asians manage to equate this despair with ultimate bliss—unless, as we are prone to suppose, they are after all a depraved and spineless people, long accustomed to fatalism and resignation.

If you are a great warrior, you are supposed to be prepared to humble yourself before the lowest opponent. If you are a great general, you are supposed to be prepared to humble yourself before the lowest soldier. If you are a great politician, you are supposed to be prepared to humble yourself before for the lowest constituent. If you are a great governor, you are supposed to be prepared to humble yourself before for the lowest peasant. If you are a great president, you are supposed to be prepared to humble yourself before the lowest citizen. If you are a great leader, you are supposed to be prepared to humble yourself before for the lowest servant. If you are a great pastor, you are supposed to be prepared to humble yourself before the lowest parishioner. If you are a great prophet, you are supposed to be prepared to humble yourself before the lowest seer. If you are a great pope, you are supposed to be prepared to humble yourself before the lowest priest. If you are a great teacher, you are supposed to be prepared to humble yourself before for the lowest student. If you are a great guru, you are supposed to be prepared to humble yourself before for the lowest disciple. If you are a great architect, you are supposed to be prepared to humble yourself before the lowest mason. If you are a great engineer, you are supposed to be prepared to humble yourself before the lowest mechanic. If you are a great inventor, you are supposed to be prepared to humble yourself before for the lowest scientist. If you are a great doctor, you are supposed to be prepared to humble yourself before for the lowest nurse. If you are a great judge, you are supposed to be prepared to humble yourself before the lowest lawyer. If you are a great artist, you are supposed to be prepared to humble yourself before the lowest apprentice. If you are a great coach, you are supposed to be prepared to humble yourself before for the lowest athlete. If you are a great genius, you are supposed to be prepared to humble yourself before for the lowest talent. If you are a great philanthropist, you are supposed to be prepared to humble yourself before for the lowest beggar. In the school of patience, it is the long suffering who graduate. In the school of generosity, it is the kind who graduate. In the school of activism, it is the devoted who graduate. In the school of honor, it is the noble who graduate. In the school of wisdom, it is the prudent who graduate. In the school of knowledge, it is the curious who graduate. In the school of insight, it is the observant who graduate. In the school of understanding, it is the intelligent who graduate. In the school of success, it is the excellent who graduate. In the school of eminence, it is the influential who graduate. In the school of conquest, it is the fearless who graduate. In the school of enlightenment, it is the humble who graduate. In the school of courage, it is the hopeful who graduate. In the school of fortitude, it is the determined who graduate. In the school of leadership, it is servants who graduate. In the school of talent, it is the skilled who graduate. In the school of genius, it is the brilliant who graduate. In the school of greatness, it is the persevering who graduate. In the school of transcendence, it is the fearless who graduate. In the school of innovation, it is the creative who graduate.

Are Politicians the architects of society or are Writers the architects of society?

Are Poets and Writers are the Architects of Society?

In the 1960s, helping professionals began actively promoting a child-rearing philosophy which holds that parent and child are equals-not in theory, mind you, but in fact. According to psychologist Thomas Gordon, one of the chief architects of the democratic family movement and author of Parent Effectiveness Training (1970), or P.E. T, one of the all-time best-sellers in the parenting field, parents should treat children as they would treat adult friends.

Transformative teaching epitomizes numerous educational philosophies and innovations, emboldening students to transcend mere absorption of facts, and instead, become architects of their destinies.

Envisager les pratiques urbaines des habitants sous l’angle de leur mémoire en action, c’est aussi bien retrouver d’anciennes habitudes (qu’on appelle, justement, « plis ») persistantes, dont les constructeurs, eux-mêmes habitants, ont à tenir compte. Arc qui relie habitant et architecte-urbaniste, la composition de ces plis « marque l’espace » : les deux éléments se conditionnent mutuellement et conditionnent aussi la forme changeante de la ville. En ce sens, la mémoire est un élément architectural, aussi bien q’un structurant urbain. Parler d’une mémoire, parler du temps reviendra donc, ici, à suivre l’articulation des strates culturelles entre elles, faire l’hypothèse d’un procès spécifique de leur effets sur l’espace et ceci à un double niveau : celui des urbanisés, celui des urbaniste.

Poetry, architecture, music, philosophy and mathematics all intrigued him and he was patron of them all, surrounding himself with men of genius: the poet and satirist Juvenal, the architect Apollodorus, the historians Tacitus, Suetonius and Arrian, the writers Pliny the Younger, Pausanias and Plutarch.

Military expediency aside, how did the new emperor appear to his subjects? Experience, inclination and natural intelligence had made him a polymath, though the demands of his role as emperor, and the infinite resources available to him, left him open to accusations of dilettantism. This charge was unfair; he was unusual in that he genuinely wanted to become adept in many areas himself, rather than simply be served or amused by the ability of others. Throughout his reign his understanding was gained either by direct observation or by the development of skills that he admired in others. Poetry, architecture, music, philosophy and mathematics all intrigued him and he was patron of them all, surrounding himself with men of genius: the poet and satirist Juvenal, the architect Apollodorus, the historians Tacitus, Suetonius and Arrian, the writers Pliny the Younger, Pausanias and Plutarch.

A great teacher is the architect of a great future.

Our minds thus grow in spots; and like grease-spots, the spots spread. But we let them spread as little as possible: we keep unaltered as much of our old knowledge, as many of our old prejudices and belief, as we can. We patch and tinker more than we renew. The novelty soaks in; it stains the ancient mass; but it is also tinged by what absorbs it. Our past apperceives and co-operates; and in the new equilibrium in which each step forward in the process of learning terminates, it happens relatively seldom that the new fact is added raw. More usually it is embedded cooked, as one might say, or stewed down in the sauce of the old. New truths thus are resultants of new experiences and of old truths combined and mutually modifying one another. And since this is the case in the changes opinion of to-day, there is no reason to assume that it has not been so at all times. It follows that very ancient modes of thought may have survived through all the later changes in men's opinions. The most primitive ways of thinking may not yet be wholly expunged. Like our five fingers, our ear-bones, our rudimentary caudal appendage, or our other 'vestigial' peculiarities, they may remain as indelible tokens of events in our race-history. Our ancestors may at certain moments have struck into ways of thinking which they might conceivably not have found. But once they did so, and after the fact, the inheritance continues. When you begin a piece of music in a certain key, you must keep the key to the end. You may alter your house ad libitum, but the ground-plan of the first architect persists - you can make great changes, but you cannot change a Gothic church into a Doric temple. You may rinse and rinse the bottle, but you can't get the taste of the medicine or whiskey that first filled it wholly out. My thesis now is this, that our fundamental ways of thinking about things are discoveries of exceedingly remote ancestors, which have been able to preserve themselves throughout the experience of all subsequent time. They form one great stage of equilibrium in the human mind's development, the stage of common sense. Other stages have grafted themselves upon this stage, but have never succeeded in displacing it.

Love God and love all God’s creations. If you’re lucky, The Source will send The Spirit. Sat Guru truthfully teaches and can activate The Word within. The Word’s resonance allows the “I” to experience the absolute reality. Through the mind of a mystic, union with The Great Architect can be achieved. A permanent love, in the truest sense, can soak through to every gene and every inch of a person’s being. Salvation can be yours, and the first step is to be.

Architects are 'dismissive' of the people who turn their designs into building. And indecisive clients who have read too many design magazines all end up wanting bathrooms that look like 'variations of tiled rooms in an abattoir'.

Ludwig Wittgenstein, issu d’une très riche famille autrichienne, a été tour à tour dans le désordre ermite en Norvège, mécène d’artistes sans le sou, combattant volontaire de l’armée austro-hongroise durant la Première Guerre mondiale, prisonnier de guerre en Italie, jardinier dans un couvent, maître d’école dans des villages de Basse-Autriche, architecte, étudiant (à l’âge de 40 ans), serveur dans une cantine, portier, brancardier dans un hôpital londonien, technicien dans un laboratoire d’analyses médicales.

The key architects of the nation’s economic policy in the Clinton era (Greenspan, Rubin, and Summers) allowed the build-up of forces that would eventually blow the housing and banking industries sky-high. These forces were then multiplied by the reckless fiscal policy of the Bush Administration that enlarged the size of the national debt and set the stage for an economic train wreck.

Slavery divided the United States regarding the meaning of freedom and liberty. Southerners reserved freedom for whites, who occupied positions of economic power and to whom slavery was key to their economy and social philosophy. By these Americans human equality, the heart of the Declaration of Independence, was scorned. George Fitzhugh stated that equality was “practically impossible, and directly conflicts with all government, all separate property, and all social existence.” He despised the founder’s views of liberty and human equality: We must combat the doctrines of natural liberty and human equality, and the social contract as taught by Locke and the American sages of 1776. Under the spell of Locke and the Enlightenment Jefferson and other misguided patriots ruined the splendid political edifice they erected by espousing dangerous abstractions— the crazy notions of liberty and equality that they wrote into the Declaration of Independence and the Virginia Bill of Rights. No wonder the abolitionists loved to quote the Declaration of Independence! Its precepts are wholly at war with slavery and equally at war with all government, all subordination, all order. It is full if mendacity and error. Consider its verbose, newborn, false and unmeaning preamble. . . . There is . . . no such thing as inalienable rights. Life and liberty are not inalienable. . . . Jefferson . . . was the architect of ruin, the inaugurator of anarchy. As his Declaration of Independence Stands . . . it is “exuberantly false, and absurdly fallacious.

When we take a taxi or boat or an airplane on a certain route, we do not question the existence of the car, for example. Rather, we might ask: Does it run by itself or is there a skillful driver behind the wheel?! If we look at a building, we will immediately believe that an architect has built it. How will it sound that some wood, steel, stones, and paint have gathered by themselves and on their own and in a certain fashion built that building for human beings to dwell therein? Those who do not believe in God apply this logic to a tiny object like a car, but not to a grand object like the universe and all the complex life and support systems and processes within it which run to perfection day after day and centuries after centuries.

Of all people only those are at leisure who make time for philosophy, only they truly live. Not satisfied to merely keep good watch over their own days, they annex every age to their own. All the harvest of the past is added to their store. Only an ingrate would fail to see that these great architects of venerable thoughts were born for us and have designed a way of life for us.

Of all people only those are at leisure who make time for philosophy, only they truly live. Not satisfied to merely keep good watch over their own days, they annex every age to their own. All the harvest of the past is added to their store. Only an ingrate would fail to see that these great architects of venerable thoughts were born for us and have designed a way of life for us.

A writer is chosen by the universe to be the architect of the next generation.

She paints all kinds of things: stones, rocks, cracked walls, old houses, broken bicycles. She loves old things; the history attached with dilapidated structures. The strugglers of life have a soul she says. A building has a soul; the architect who designed it gave a part of his soul. And the workers who gave their sweat and blood to build it gave a part of their soul too. New things make her feel revolted. She asks "Where is their soul?" Of what good is a broken bicycle I ask her. She flashes me a contemptuous look. As she knows that I already know her answer.

This ground-plan, conceived by a great architect, exhibits a fundamental metaphysical dualism in Plato’s thought. [...] In politics, it is the opposition between the one collective, the state, which may attain perfection and autarchy, and the great mass of the people—the many individuals, the particular men who must remain imperfect and dependent, and whose particularity is to be suppressed for the sake of the unity of the state (see the next chapter). And this whole dualist philosophy, I believe, originated from the urgent wish to explain the contrast between the vision of an ideal society, and the hateful actual state of affairs in the social field—the contrast between a stable society, and a society in the process of revolution.

Slavery divided the United States regarding the meaning of freedom and liberty. Southerners reserved freedom for whites, who occupied positions of economic power and to whom slavery was key to their economy and social philosophy. By these Americans human equality, the heart of the Declaration of Independence, was scorned. George Fitzhugh stated that equality was “practically impossible, and directly conflicts with all government, all separate property, and all social existence.”47 He despised the founder’s views of liberty and human equality: We must combat the doctrines of natural liberty and human equality, and the social contract as taught by Locke and the American sages of 1776. Under the spell of Locke and the Enlightenment Jefferson and other misguided patriots ruined the splendid political edifice they erected by espousing dangerous abstractions— the crazy notions of liberty and equality that they wrote into the Declaration of Independence and the Virginia Bill of Rights. No wonder the abolitionists loved to quote the Declaration of Independence! Its precepts are wholly at war with slavery and equally at war with all government, all subordination, all order. It is full if mendacity and error. Consider its verbose, newborn, false and unmeaning preamble. . . . There is . . . no such thing as inalienable rights. Life and liberty are not inalienable. . . . Jefferson . . . was the architect of ruin, the inaugurator of anarchy. As his Declaration of Independence Stands . . . it is “exuberantly false, and absurdly fallacious.

Part of the forces that sent Sam trudging across the white prairies was love of life, a gladness for health and youth that filled him as Mozart's gayest music filled him; and part of it was his belief that the earth on which he walked had been designed by the greatest of artists, and that is a man had the courage and fortitude not to fail it, it would not fail him. In Sam's rough mountain-man philosophy those persons who became the wards of sadness and melancholy had never summoned for use and trial more than a part of what they had in them, and so had failed themselves and their Creator. If it was a part of the inscrutable plan that he was to live through this ordeal, and again cover the bones of wife and child with mountain lilies, the strength was lying in him, waiting, and he had only to call on it- all of it- and use it, without flinching or whimpering. If he showed himself to be a worthy piece in the Great Architect's edifice he would live; in Sam's philosophy that was about all there was to it.

Most people hold time as their enemy. They seek to avoid the passage of time and strive to have results now. That’s a choice based on a philosophy. Successful people understand that time is their friend. In every choice I make, every course of action I take, I always have time in mind: time is my ally. That, too, is a choice based on a philosophy. Time will be your friend or your enemy; it will promote you or expose you. It depends purely upon which side of this curve you decide to ride. It’s entirely up to you. If you’re doing the simple disciplines, time will promote you. If you’re doing the few simple errors in judgment, time will expose you, no matter how well you appear to be doing right now. Life is a curved construction; time is its builder, and choice its master architect.

Like the architects of the fifteenth-century Spanish Inquisition and the doctrine of limpieza de sangre (cleanliness of blood), causing Jews from Spain and Portugal to flee to the Caribbean, the Code Noir defines Jews and conversos of Jewish descent as beyond saving. The logics of anti-Semitism and antiblack racism, seemingly differentiated by religious and secular discourses, converge in the political philosophy of white supremacy and the disposition of bad faith.

The Enlightenment emphasized ways of learning that weren’t subservient to human power hierarchies. Instead, Enlightenment thinking celebrates evidence-based scientific method and reasoning. The cultures of sciences and engineering used to embrace Enlightenment epistemology, but now they have been overridden by horribly regressive BUMMER epistemology. You probably know the word “meme” as meaning a BUMMER posting that can go viral. But originally, “meme” suggested a philosophy of thought and meaning. The term was coined by the evolutionary biologist Richard Dawkins. Dawkins proposed memes as units of culture that compete and are either passed along or not, according to a pseudo-Darwinian selection process. Thus some fashions, ideas, and habits take hold, while others become extinct. The concept of memes provides a way of framing everything non-nerds do—the whole of humanities, culture, arts, and politics—as similar instances of meme competition, mere subroutines of a higher-level algorithm that nerds can master. When the internet took of, Dawkins’s ideas were in vogue, because they flattered techies. There was a ubiquitous genre of internet appreciation from the very beginning in which someone would point out the viral spread of a meme and admire how cute that was. The genre exists to this day. Memes started out as a way of expressing solidarity with a philosophy I used to call cybernetic totalism that still underlies BUMMER. Memes might seem to amplify what you are saying, but that is always an illusion. You might launch an infectious meme about a political figure, and you might be making a great point, but in the larger picture, you are reinforcing the idea that virality is truth. Your point will be undone by whatever other point is more viral. That is by design. The architects of BUMMER were meme believers.

Utilitarianism: A moral and political philosophy that proposes the doctrine of the greatest good/happiness for the greatest number of people. According to one of Utilitarianism’s chief architects, Jeremy Bentham, the basic idea is to find a balance between the individual’s happiness and the happiness of the community, “each counting in an equal way.” In positing happiness as its aim, Utilitarianism is a type of hedonism.

We are becoming too solemn about downtown. The architects, planners—and businessmen–are seized with dreams of order, and they have become fascinated with scale models and bird’s­eye views. This is a vicarious way to deal with reality, and it is, unhappily, symptomatic of a design philosophy now dominant: buildings come first, for the goal is to remake the city to fit an abstract concept of what, logically, it should be. But whose logic? The logic of the projects is the logic egocentric children, playing with pretty blocks and shouting “See what I made!”–a viewpoint much cultivated in our schools of architecture and design. And citizens who should know better are so fascinated by the sheer process of rebuilding that the end results are secondary to them

Long hours spent in the study of any text will reveal inner, unseen contours, an abstract architecture. This is as true of sacred books as of those poems written in pursuit of courtly or earthly love, or even of language itself. The ancient Mosaic law had accommodated this insight to the disadvantage of the surface layer, of images, while the Roman Catholic Church, akin to the preliterate cultural forms from which it in part arose, allows for the existence of a mystical understanding and experience of these abstractions. The careful scholar cannot but help but become aware of the conflict: when one speaks of the word, or Word, what is one truly speaking of? Who is the architect, man, and---or---a---God? Attempts to apprehend this new reality, these tensions, went initially by the names of philosophy, theology, science. What is it to know deeply? Is knowledge not always a form of power that, taken too far, cannot be turned against itself?

philosophical and ideological ponderings. Architects today continue to fool themselves into believing that philosophy or ideology can substitute for a cogent understanding of the natural processes of the earth, and the structural principles of the physical world. Even though all great architectural works of the past were derived from some aspect of nature, or perhaps in spite of this, a peculiar choice of philosophy is misused in contemporary architecture to supplant nature.

Women have come a long way , since that day on September 7th 1968 , when they burnt myriad symbolic feminine products , including mops and bras , as a mark of protest . The women wanted to call world-wide attention to women's rights and women's liberation ! Today women are making headlines each and every day as the makers and creators of positive change in all walks of life . Be it as doctors , pilots , engineers , artists , writers , musicians, innovators, teachers , astronauts , researchers, managers , private or government employees , designers , scientists , dancers, singers, entrepreneurs , architects , bus-drivers , nurses , chefs , actors, athletes , politicians , or home-makers , women have been and are continuing to prove themselves that they are equal to or better than men in all walks of life ! A big 'Salute ' to all the women in the world !

We are becoming too solemn about downtown. The architects, planners—and businessmen—are seized with dreams of order, and they have become fascinated with scale models and bird’s-eye views. This is a vicarious way to deal with reality, and it is, unhappily, symptomatic of a design philosophy now dominant: buildings come first, for the goal is to remake the city to fit an abstract concept of what, logically, it should be. But whose logic? The logic of the projects is the logic of egocentric children, playing with pretty blocks and shouting “See what I made!”—a viewpoint much cultivated in our schools of architecture and design. And citizens who should know better are so fascinated by the sheer process of rebuilding that the end results are secondary to them.

What arises in the mind becomes reality—thus, the mind is the true architect of the human world. মনের মধ্যে যা জন্মায়, সেই বাস্তবতায় রূপ নেয়— তাই মনই মানবজগতের প্রকৃত নির্মাতা।

We are all architects of ruin in our own way, building monuments to our pain while claiming we're chasing justice.

He is a ladder bearer—a silent architect of others' ascent. He is committed to holding the ladder so that others can climb their way to greatness.

He is an architect of change. He makes powerful decisions and advocates transformation. Not only is he a powerful man, but he is also a great leader with conviction. For him, leadership is not a title, but the heartbeat of revolution.

As an architect of a lasting legacy, he knows that being a man comes with a major responsibility. That is why you can never find him behaving as if he were a liability.

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