Le Corbusier Quotes

I prefer drawing to talking. Drawing is faster, and leaves less room for lies.

Architecture is the learned game; correct and magnificent of forms assembled in the light

A hundred times have I thought New York is a catastrophe, and fifty times : It is a beautiful catastrophe.

Our world, like a charnel-house, is strewn with the detritus of dead epochs.

Le Corbusier was the sort of relentlessly rational intellectual that only France loves wholeheartedly, the logician who flies higher and higher in ever-decreasing concentric circles until, with one last, utterly inevitable induction, he disappears up his own fundamental aperture and emerges in the fourth dimension as a needle-thin umber bird.

The house is a machine for living in.

Amor mío, no te quiero por vos ni por mí ni por los dos juntos, no te quiero porque la sangre me llame a quererte, te quiero porque no sos mía, porque estás del otro lado, ahí donde me invitás a saltar y no puedo dar el salto, porque en lo más profundo de la posesión no estás en mí, no te alcanzo, no paso de tu cuerpo, de tu risa, hay horas en que me atormenta que me ames (cómo te gusta usar el verbo amar, con qué cursilería lo vas dejando caer sobre los platos y las sábanas y los autobuses), me atormenta tu amor que no me sirve de puente porque un puente no se sostiene de un solo lado, jamás Wright ni Le Corbusier van a hacer un puente sostenido de un solo lado, y no me mires con esos ojos de pájaro, para vos la operación del amor es tan sencilla, te curarás antes que yo y eso que me querés como yo no te quiero.

How nice it would be to die swimming toward the sun. —Le Corbusier

A house is a machine for living in. Baths, sun, hot-water, cold-water, warmth at will, conservation of food, hygiene, beauty in the sense of good proportion. An armchair is a machine for sitting in and so on. Our

What modern man wants is a monk's cell, well lit and heated, with a corner from which he may look at the stars. Page 59

With the idea that a single creator can build a society wherein a huge number of people will live, Le Corbusier later approached Stalin. In India, he charmed a powerful provincial family and ended up making huge, sculptural relics in Chandigarh.

...Amor mío, no te quiero por vos ni por mí ni por los dos juntos, no te quiero porque la sangre me llame a quererte, te quiero porque no sos mía, porque estás del otro lado, ahí donde me invitás a saltar y no puedo dar el salto, porque en lo más profundo de la posesión no estás en mí, no te alcanzo, no paso de tu cuerpo, de tu risa, hay horas en que me atormenta que me ames (cómo te gusta usar el verbo amar, con qué cursilería lo vas dejando caer sobre los platos y las sábanas y los autobuses), me atormenta tu amor que no me sirve de puente porque un puente no se sostiene de un solo lado, jamás Wright ni Le Corbusier van a hacer un puente sostenido de un solo lado, y no me mires con esos ojos de pájaro, para vos la operación del amor es tan sencilla, te curarás antes que yo y eso que me querés como yo no te quiero. Claro que te curarás, porque vivís en la salud, después de mí será cualquier otro, eso se cambia como los corpiños...

Things are not revolutionalized by making revolutions, The real revolution lies in the solution of existing problems.

Le Corbusier: “The home should be the treasure chest of living.

Pero el amor, esa palabra… Moralista Horacio, temeroso de pasiones sin una razón de aguas hondas, desconcertado y arisco en la ciudad donde el amor se llama con todos los nombres de todas las calles, de todas las casas, de todos los pisos, de todas las habitaciones, de todas las camas, de todos los sueños, de todos los olvidos o los recuerdos. Amor mío, no te quiero por vos ni por mí ni por los dos juntos, no te quiero porque la sangre me llame a quererte, te quiero porque no sos mía, porque estás del otro lado, ahí donde me invitás a saltar y no puedo dar el salto, porque en lo más profundo de la posesión no estás en mí, no te alcanzo, no paso de tu cuerpo, de tu risa, hay horas en que me atormenta que me ames (cómo te gusta usar el verbo amar, con qué cursilería lo vas dejando caer sobre los platos y las sábanas y los autobuses), me atormenta tu amor que no me sirve de puente porque un puente no se sostiene de un solo lado, jamás Wright ni Le Corbusier van a hacer un puente sostenido de un solo lado, y no me mires con esos ojos de pájaro, para vos la operación del amor es tan sencilla, te curarás antes que yo y eso que me querés como yo no te quiero. Claro que te curarás, porque vivís en la salud, después de mí será cualquier otro, eso se cambia como los corpiños. Tan triste oyendo al cínico Horacio que quiere un amor pasaporte, amor pasamontañas, amor llave, amor revólver, amor que le dé los mil ojos de Argos, la ubicuidad, el silencio desde donde la música es posible, la raíz desde donde se podría empezar a tejer una lengua. Y es tonto porque todo eso duerme un poco en vos, no habría más que sumergirte en un vaso de agua como una flor japonesa y poco a poco empezarían a brotar los pétalos coloreados, se hincharían las formas combadas, crecería la hermosura. Dadora de infinito, yo no sé tomar, perdoname. Me estás alcanzando una manzana y yo he dejado los dientes en la mesa de luz. Stop, ya está bien así. También puedo ser grosero, fijate. Pero fijate bien, porque no es gratuito. ¿Por qué stop? Por miedo de empezar las fabricaciones, son tan fáciles. Sacás una idea de ahí, un sentimiento del otro estante, los atás con ayuda de palabras, perras negras, y resulta que te quiero. Total parcial: te quiero. Total general: te amo. Así viven muchos amigos míos, sin hablar de un tío y dos primos, convencidos del amor-que-sienten-por-sus-esposas. De la palabra a los actos, che; en general sin verba no hay res. Lo que mucha gente llama amar consiste en elegir a una mujer y casarse con ella. La eligen, te lo juro, los he visto. Como si se pudiese elegir en el amor, como si no fuera un rayo que te parte los huesos y te deja estaqueado en la mitad del patio. Vos dirás que la eligen porque-la-aman, yo creo que es al verse. A Beatriz no se la elige, a Julieta no se la elige. Vos no elegís la lluvia que te va a calar hasta los huesos cuando salís de un concierto.

L'architecture n'a rien à voir avec les «styles». Les Louis XV, XVI, XIV ou le Gothique, sont à l'architecture ce qu'est une plume sur la tête d'une femme; c'est parfois joli, mais pas toujours et rien de plus.

When I flew over the Atlas Mountains in a plane, I realized that their formation-through erosion, geological dramas, the action of winds-was completely independent of our moral anxieties; man is in a kind of cyclone; he builds solid houses to protect and shelter his heart. Outside, nature is nothing but indifference, even terror.

A ceux qui, absorbés maintenant dans le problème de "la machine à habiter", déclaraient que "l'architecture c'est servir", nous avons répondu: "L'architecture c'est émouvoir". Et nous avons été taxé de "poète", avec dédain

We leave to monsieur Le Corbusier his style that suits factories as well as it does hospitals. And the prisons of the future: is he not already building churches? I do not know what this individual -- ugly of countenance and hideous in his conceptions of the world -- is repressing to make him want thus to crush humanity under ignoble heaps of reinforced concrete, a noble material that ought to permit an aerial articulation of space superior to Flamboyant Gothic. His power of cretinization is vast. A model by Corbusier is the only image that brings to my mind the idea of immediate suicide. With him moreover any remaining job will fade. And love -- passion -- liberty. Gilles Ivain (aka Ivan Chtcheglov)

The Swiss-born architect known as Le Corbusier retreated to his rooms in Paris and sipped cognac and smoked through the worst of the pandemic, while cogitating on how to revolutionise the way people lived (though he hadn’t even a diploma in architecture).

...los pórticos monolíticos de Stonehenge, obra de un Le Corbusier de la prehistoria...y ...la genealogía, esa ciencia tan menuda puesta al servicio de la vanidad humana, conduce en primer lugar a la humildad, por el sentimiento de lo poco que somos entre esas multitudes, después al vértigo

Truth to tell, the modern man is bored to tears in his home; so he goes to his club. The modern woman is bored outside her boudoir; she goes to tea-parties. The modern man and woman are bored at home; they go to night-clubs. But lesser folk who have no clubs gather together in the evening under the chandelier and hardly dare to walk through the labyrinth of their furniture which takes up the whole room and is all their fortune and their pride.

Le Corbusier’s unrendered concrete towers, after 27 years of Punjab sun and monsoon and sub-Himalayan winter, looked stained and diseased, and showed now as quite plain structures, with an applied flashiness: megalomaniac architecture: people reduced to units, individuality reserved only to the architect, imposing his ideas of colour in an inflated Miróesque mural on one building, and imposing an iconography of his own with a giant hand set in a vast flat area of concrete paving, which would have been unbearable in winter and summer and the monsoon. India had encouraged yet another outsider to build a monument to himself.

A hundred times I have thought: New York is a catastrophe, and fifty times: it is a beautiful catastrophe.

Design has killed architecture. Design is what they teach in the schools.

mas o amor, essa palavra... Moralista Horacio, temeroso de paixões sem uma razão de águas fundas, desconcertado e arisco na cidade onde o amor se chama com todos os nomes de todas as ruas, de todas as casas, de todos os andares, de todos os quartos, de todas as camas, de todos os sonhos, de todos os esquecimentos ou recordações. amor meu, não te amo por ti nem por mim nem pelos dois juntos, não te amo porque meu sangue me faça te amar, amo te porque tu não és minha, porque tu estás do outro lado, desse lado pra onde me convidas a saltar e não posso dar o salto, porque no mais profundo de tudo tu não estás em mim, e não te alcanço, não consigo passar pra lá do teu corpo, do teu riso, há horas em que me atormento por saber que tu me amas (...) , atormento me com o teu amor que não me serve de ponte, pois uma ponte não se apoia de um só lado, Wright ou Le Corbusier jamais farão uma ponte apoiada de um só lado e não me olhes com esses olhos de pássaro, pra ti a operação do amor é muito fácil, tu ficarás curada antes de mim, e a verdade é que não amo aquilo que amas em mim.

The problem of the house is a problem of the epoch. The equilibrium of society today depends upon it. Architecture has for its first duty, in this period of renewal, that of bringing about a revision of values, a revision of the constituent elements of the house.

Amor mío, no te quiero por vos ni por mí ni por los dos juntos, no te quiero porque la sangre me llame a quererte,te quiero porque no sos mía, porque estás del otro lado, ahí donde me invitas a saltar y no puedo dar el salto, porque en lo más profundo de la posesión no estás en mí, no te alcanzo, no paso de tu cuerpo, de tu risa, hay horas en que me atormenta que me ames (cómo te gusta usar el verbo amar, con qué cursilería lo vas dejando caer sobre los platos y las sábanas y los autobuses), me atormenta tu amor que no me sirve de puente porque un puente no se sostiene de un solo lado, jamás Wright ni Le Corbusier van a hacer un puente sostenido de un solo lado, y no me mires con esos ojos de pájaro, para vos la operación del amor es tan sencilla,te curarás antes que yo y eso que me querés como yo no te quiero.

L'architecture arabe, la plus mathématique qui soit. Une maison arabe est mesurée au pas des jambes, à la hauteur des épaules. Les patios et chambrettes sont dimensionnées à la calme mesure des pas, et les hauteurs du tout sont celles qu'estime une tête portée sur des épaules : colonne à la hauteur d'épaule, et avec au dessus, passage de tête. Dans l'architecture arabe, on marche. Marcher là dedans est une fonction digne. La ville européenne peut tirer un enseignement décisif, non qu'il s'agisse d'annoncer un glossaire d'ornements arabes, mais bien de discerner l'essence même d'une architecture et d'un urbanisme.

To be honest, I was uneasy about Steve. He had a forceful personality, whereas I do not, and I felt threatened by him. For all of my talk about the importance of surrounding myself with people smarter than myself, his intensity was at such a different level, I didn’t know how to interpret it. It put me in the mind of an ad campaign that the Maxell cassette tape company released around this time, featuring what would become an iconic image: a guy sitting low in a leather-and-chrome Le Corbusier chair, his long hair being literally blown back by the sound from the stereophonic speaker in front of him. That’s what it was like to be with Steve. He was the speaker. Everyone else was the guy.

An admirer of architects Mies van der Rohe and Le Corbusier, Mr. Vignelli moved to New York from Italy in the mid-1960s hoping to propagate a design aesthetic inspired by their ideal of functional beauty. He preached clarity and coherence and practiced it with intense discipline in everything he turned out, whether kitchenware, public signage, books, or home interiors.

L'architecture arabe nous donne un enseignement précieux. Elle s'apprécie à la marche, avec le pied : c'est en marchant, en se déplaçant que l'on voit se développer les ordonnances de l'architecture. C'est un principe contraire à l'architecture baroque qui est conçue sur le papier, autour d'un point fixe théorique. Je préfère l'enseignement de l'architecture arabe. Dans cette maison ci, il s'agit d'une véritable promenade architecturale, offrant des aspects constamment variés, inattendus, parfois étonnants.

Ebenezer Howard, Frank L. Wright et Le Corbusier, avaient tous les trois compris qu'ils devaient associer des programmes de restructuration politique et économique à leurs programmes de reconstruction urbaine. Ils avaient conclus que les auteurs des projets s'étaient bornés à décorer le monde de toutes sortes de manières : ce qu'il fallait vraiment c'était le changer.

Howard, Wright et Le Corbusier se sont servit de leurs cités idéales pour dépeindre un monde où leurs objectifs économiques et sociaux étaient déjà atteints. Chacun d'eux voulait montrer que les projets de ville qu'il défendait n'était pas seulement rationnels et beaux en tant que tels, mais qu'ils concrétisaient les objectifs sociaux auxquels chacun croyait.

Les cités idéales étaient une pensée sociale en trois dimensions.

The cities will be part of the country; I shall live 30 miles from my office in one direction, under a pine tree; my secretary will live 30 miles away from it too, in the other direction, under another pine tree. We shall both have our own car. We shall use up tires, wear out road surfaces and gears, consume oil and gasoline. All of which will necessitate a great deal of work … enough for all. —LE CORBUSIER, THE RADIANT CITY (1967)

But Mom, I am one of the greatest architects of all times, I’m the founder of modern architecture, I can’t do a traditional house for y….Aoutch! Okay, Okay.” –attributed to Le Corbusier

The Carpenter Center on the Harvard campus is the only Le Corbusier building in the country, and across town, MIT boasts buildings by Eero Saarinen and Alvar Aalto – emblematic of how these academic institutions have enabled design prowess.

In 1950, Prime Minister Nehru invited Le Corbusier, a French architect, to design the new city of Chandigarh. Although the new city was to be built at the heart of the ancient Sapta-Sindhu and very close to the Saraswati-Ghaggar, Nehru told Corbusier to create a city that was ‘unfettered’ by India’s ancient civilization. That is, the Prime Minister did not want the city to have any links with the past.

En contraposición al racionalismo arquitectónico, en 1939 los arquitectos Antonio Bonet, Juan Kurchan y Jorge Ferrari Hardoy, discípulos de Le Corbusier, conformaron el Grupo Austral, cuyo objetivo fue la incorporación de procedimientos surrealistas en la formación racionalista de los arquitectos y la dimensión psicológica dentro del funcionalismo del movimiento moderno.

…the extent of Ronchamp’s resemblance to other things is exceptionally broad. Nor is it only an issue of extent. More is at stake. The nature of the building alters drastically when what it resembles cannot be traced back to Le Corbusier’s mind; it becomes less predictable and its meaning is less stable.

In its practical sense, this axiom was the rule by which Shaker architects and designers found perfect forms. The American broom is a Shaker invention: a flat brush of sedge stems, sturdily bound, and with a long handle. (...) As an ideal, that form is the best response to the forces calling it into being has been the genius of good design in our time, as witness Gropius, Le Corbusier, Rietveldt, Mondriaan, Sheeler, Fuller. (...) A work of art is a form that articulates forces, making them intelligible.

…the skyscrapers of God dominated the countryside. They had made them as high as possible, extraordinarily high. It may seem a disproportion in the ensemble. Not at all, it was an act of optimism, a gesture of courage, a sign of pride, a proof of mastery! In addressing themselves to God, men did not sign their own abdication.

…the schist pyramids can leave us contrite. Greatness is in the intention; and not in dimensions.

When the cathedrals were white, spirit was triumphant. But today the cathedrals of France are black and the spirit is bruised. The works of the new civilization are coming together in a symphonic crescendo. The guiding spirit is faltering. The young act, but they do not know. The old cling to their accumulated treasures, but are unable to accomplish anything further.

Education will always be torn between two fatalities: apostleship and egoism.

Formal, geometric simplicity and functional efficiency were not two distinct goals to be balanced; on the contrary, formal order was a precondition of efficiency. Le Corbusier set himself the task of inventing the ideal industrial city, in which the “general truths” behind the machine age would be expressed with graphic simplicity.

Contrary to Le Corbusier’s adage of modern architecture, a traditional Japanese house is not simply a “machine to live in,” but a home for the soul.

Le Corbusier’s chapel at Ronchamp can be seen as a crab, a duck, a hand, a hat and much else. Utzon’s Sydney Opera House can be seen as shells, a flower, or sails. The soaring curves of Saarinen’s TWA terminal in New York symbolise flight. The Archigram building concepts of the 1960s were designed as pods. Significantly, all these buildings were curvilinear. Curves ‘carry’ ideas from the natural world. Rectilinearity [stet] is a metaphor for intellectualism and the works of man. Renaissance architecture was a metaphor for reason and delight, restoring order after the chaos of the Middle Ages. Thoreau’s house, by Walden Pond, was a New Englander’s protest against materialism. Hundertwasser’s Viennese architecture is a metaphor for the reassertion of nature and emotion, after the brutalism of the twentieth century.

For instance, Le Corbusier and Amedee Ozenfant proposed a theory of painting and architecture which would be based primarily on Platonic forms: cones, spheres, cylinders, cubes, etc. They argued that only these simple forms were universal, and that they would in fact set off "identical sensations" in "everyone on earth- a Frenchman, a Negro, a Laplander”. In essence they were arguing for a universal language of the emotions- Purisme which would cut through the Babel of contending, eclectic languages. The individual words of this language would be the psychophysical constants found by psychologists. A flat line would mean "repose," a blue color "sadness,'' a jagged, diagonal line "activity,'' and so on until the whole gamut of emotions” (82>83) had been built up. They argued, as Plato often did, that nature had constructed within us a fixed language based on efficiency, geometry and function; this language of the emotions was the most economical and pure one-hence Purisme.

(...)mimarlığın, kendilerini bütünüyle ve ateşli bir biçimde ona adayanlara bir tür mutluluk getireceğini, düşüncenin doğum sancılarından ve ışıltılı dünyaya gelişinden doğan o kendinden geçmeye benzer duyguyu yaşatacağını sezemediler. Buluşun, yaratıcılığın gücüdür bu ve insana içindeki en saf şeyleri verme olanağını sağlar.

And just as Le Corbusier and Lenin shared a broadly comparable high modernism, so Jane Jacobs’s perspective was shared by Rosa Luxemburg and Aleksandra Kollontay, who opposed Lenin’s politics. Jacobs doubted both the possibility and the desirability of the centrally planned city, and Luxemburg and Kollontay doubted the possibility and desirability of a revolution planned from above by the vanguard party.

If a planned social order is better than the accidental, irrational deposit of historical practice, two conclusions follow. Only those who have the scientific knowledge to discern and create this superior social order are fit to rule in the new age. Further, those who through retrograde ignorance refuse to yield to the scientific plan need to be educated to its benefits or else swept aside. Strong versions of high modernism, such as those held by Lenin and Le Corbusier, cultivated an Olympian ruthlessness toward the subjects of their interventions. At its most radical, high modernism imagined wiping the slate utterly clean and beginning from zero.

I believe that many of the most tragic episodes of state development in the late nineteenth and twentieth centuries originate in a particularly pernicious combination of three elements. The first is the aspiration to the administrative ordering of nature and society, an aspiration that we have already seen at work in scientific forestry, but one raised to a far more comprehensive and ambitious level. “High modernism” seems an appropriate term for this aspiration.3 As a faith, it was shared by many across a wide spectrum of political ideologies. Its main carriers and exponents were the avant-garde among engineers, planners, technocrats, high-level administrators, architects, scientists, and visionaries. If one were to imagine a pantheon or Hall of Fame of high-modernist figures, it would almost certainly include such names as Henri Comte de Saint-Simon, Le Corbusier, Walther Rathenau, Robert McNamara, Robert Moses, Jean Monnet, the Shah of Iran, David Lilienthal, Vladimir I. Lenin, Leon Trotsky, and Julius Nyerere.4 They envisioned a sweeping, rational engineering of all aspects of social life in order to improve the human condition. As a conviction, high modernism was not the exclusive property of any political tendency; it had both right- and left-wing variants, as we shall see. The second element is the unrestrained use of the power of the modern state as an instrument for achieving these designs. The third element is a weakened or prostrate civil society that lacks the capacity to resist these plans. The ideology of high modernism provides, as it were, the desire; the modern state provides the means of acting on that desire; and the incapacitated civil society provides the leveled terrain on which to build (dis)utopias.

They feel excited in a Parisian café where pride in cooking and eating can be felt in the air. By contrast, eating at home tends to be quick, efficient, and routine. Fuel gets put into your stomach. Otherwise, there is no nourishment to the senses or the soul. The modernist architect Le Corbusier called a house “a machine for living,” which sounds rather bleak. It’s just as bleak when meals turn into pit stops for refueling. Your body isn’t looking for fuel the way a diesel truck is. It’s looking for a myriad of nutrients. The ones that work as fuel are few and easy to outline:

And what about motor-cars?' 'So much the better,' replied the Great Authority: 'they will no longer be able to run in the streets.

Here is a fact which may seem discouraging at first blush, but one which on reflection will encourage and inspire confidence; immense industrial undertakings do not need great men.

... Faire une architecture c’est faire une créature. Etre rempli se remplir s’être rempli éclater exulter froid de glace au sein des complexités devenir un jeune chien content. Devenir l’ordre. ...

Le Corbusier made architecture seem easy. His mind was focused. His lines are fecund and lean. His circles weave tabular cones of early morning facial grimaces. His buildings are magnificent. My spirit revolts positively whenever I muse over the masterpieces he left behind. He held his breath on rotund glimpses that stretched out in mirrors so sopping that they simply diffuse distortions. He truly was the architect of his own breathtaking designs. Impeccably talented.

Edmund Burke, en sus reflexiones sobre la Revolución Francesa, ha criticado las violencias y arbitrios, desde sus inicios. La contrapone a la lenta, pero solida tradición. Es el inicio del fin del mundo antiguo, había que partir de cero, como luego repite el primitivo arquitecto Le Corbusier, que aprovecha para construir adefesios después de la destrucción provocada por las guerras mundiales.

The spread of concrete also spawned whole new types of architecture. One of its earliest apostles was the American architect Frank Lloyd Wright,56 who understood that concrete made possible entirely new forms. Take the inverted ziggurat of the Solomon R. Guggenheim Museum that Wright designed in New York. Wright created its fanciful geometry with “gun-placed concrete,” aka gunite, a form of the compound made with more sand and less gravel than ordinary concrete, which allows it to be sprayed from a nozzle57 directly onto a vertical surface. Try doing that with brick. Wright’s work paved, so to speak, the way for Walter Gropius’s Bauhaus School, Le Corbusier’s International school, and Richard Neutra’s modernist creations. From Modernism grew Brutalism, the stark, angular, proudly concrete-heavy style that became popular after World War II. Today that term is often applied more broadly to the generic mode that has come to define so much of the visual landscape of our cities—the bluntly utilitarian look of near-identical factories and warehouses, the quadrangular shapes of institutional buildings and cheap apartment blocks, the coldly functional sweep of highway overpasses.

The twenty years have nearly passed, and soon perhaps the voice of authority, speaking through Le Corbusier, will be heard: but so far the UNESCO picture is not looked upon as one of Picasso’s successes.

Húsið var frá upphafsárum Cité Universitaire skömmu eftir fyrri heimsstyrjöldina. Það arma stríð varð til þess að alþjóðlega garðahverfið var stofnsett. Þetta var sem sagt hugsjónastarfsemi í upphafi: að leyfa ungu námsfólki allra landa að umgangast til þess að stuðla að friði milli þjóðanna. Þarna voru því byggðir rúmlega fjörutíu garðar, sumir tengdir ákveðinni þjóð, sumir þeim hugsjónamönnum sem komu þessu gríðarmikla verki af stað, sumir helgaðir ákveðnum námsgreinum, svo sem eins og Landbúnaðargarðurinn. Le Corbusier, hinn heimsþekkti svissneski arkitekt, teiknaði tvö af þessum húsum.

In 1936, the great Swiss architect Le Corbusier published a little book called When the Cathedrals Were White detailing his first trip to New York. In it, he describes the thrill

Despite the imagery, Le Corbusier sees himself as a technical genius and demands power in the name of his truths. Technocracy, in this instance, is the belief that the human problem of urban design has a unique solution, which an expert can discover and execute. Deciding such technical matters by politics and bargaining would lead to the wrong solution. As there is a single, true answer to the problem of planning the modern city, no compromises are possible

Just as the general design of the city militates against an autonomous public life, so the design of the residential city militates against individuality.

Depuis une dizaine d'années, certains concepteurs affichent la prétention de bâtir des tours écologiques alors qu'ils ne font que répondre aux normes en vigueur.

A cast-iron stove overflowing with decoration costs less than a plain one; amidst the surging leaf patterns flaws in the casting cannot be seen.

If one were to imagine a pantheon or Hall of Fame of highmodernist figures, it would almost certainly include such names as Henri Comte de Saint-Simon, Le Corbusier, Walther Rathenau, Robert McNamara, Robert Moses, Jean Monnet, the Shah of Iran, David Lilienthal, Vladimir I. Lenin, Leon Trotsky, and Julius N~erer

Arhitectura are un alt sens și alte scopuri decât doar de a scoate în evidență construcția și de a răspunde unor necesități. Arhitectura este arta prin excelență, care atinge starea de măreție platoniciană, de ordine matematică, de speculație spirituală, de percepere a armoniei prin raporturi emoționale. Iată scopul arhitecturii.

Una nueva sociedad crea su hogar, ese receptáculo de la vida.

Amor mío, no te quiero por vos ni por mí ni por los dos juntos, no te quiero porque la sangre me llame a quererte, te quiero porque no sos mía, porque estás del otro lado, ahí donde me invitas a saltar y no puedo dar el salto, porque en lo más profundo de la posesión no estás en mí, no te alcanzo, no paso de tu cuerpo, de tu risa, hay horas en que me atormenta que me ames (como te gusta usar el verbo amar, con qué cursilería lo vas dejando caer sobre los platos y las sábanas y los autobuses), me atormenta tu amor que no me sirve de puente porque un puente no se sostiene de un solo lado, jamás Wright ni Le Corbusier van a hacer un puente sostenido de un solo lado, y no me mires con esos ojos de pájaro, para vos la operación del amor es tan sencilla, te curarás antes que yo y eso que me querés como yo no te quiero. Claro que te curarás, porque vivís en la salud, después de mí será cualquier otro, eso se cambia como los corpiños. Tan triste oyendo al cínico Horacio que quiere un amor pasaporte, amor pasamontañas, amor llave, amor revólver, amor que le dé los mil ojos de Argos, la ubicuidad, el silencio desde donde la música es posible, la raíz desde donde se podría empezar a tejer una lengua. Y es tonto porque todo eso duerme un poco en vos, no habría más que sumergirte en un vaso de agua como una flor japonesa y poco a poco empezarían a brotar los pétalos coloreados, se hincharían las formas combadas, crecería la hermosura. Dadora de infinito, yo no sé tomar, perdoname. Me estás alcanzando una manzana y yo he dejado los dientes en la mesa de luz. Stop, ya está bien así. También puedo ser grosero. Fijate. Pero fijate bien, porque no es gratuito. ¿Por qué stop? Por miedo de empezar las fabricaciones, son tan fáciles. Sacás una idea de ahí, un sentimiento del otro estante, los atás con ayuda de palabras, perras negras, y resulta que te quiero. Total parcial: te quiero. Total general: te amo.

Amor mío, no te quiero por vos ni por mí ni por los dos juntos, no te quiero porque la sangre me llame a quererte, te quiero porque no sos mía, porque estás del otro lado, ahí donde me invitas a saltar y no puedo dar el salto, porque en lo más profundo de la posesión no estás en mí, no te alcanzo, no paso de tu cuerpo, de tu risa, hay horas en que me atormenta que me ames (como te gusta usar el verbo amar, con qué cursilería lo vas dejando caer sobre los platos y las sábanas y los autobuses), me atormenta tu amor que no me sirve de puente porque un puente no se sos tiene de un solo lado, jamás Wright ni Le Corbusier van a hacer un puente sostenido de un solo lado, y no me mires con esos ojos de pájaro, para vos la operación del amor es tan sencilla, te curarás antes que yo y eso que me querés como yo no te quiero. Claro que te curarás, porque vivís en la salud, después de mí será cualquier otro, eso se cambia como los corpiños. Tan triste oyendo al cínico Horacio que quiere un amor pasaporte, amor pasamontañas, amor llave, amor revólver, amor que le dé los mil ojos de Argos, la ubicuidad, el silencio desde donde la música es posible, la raíz desde donde se podría empezar a tejer una lengua. Y es tonto porque todo eso duerme un poco en vos, no habría más que sumergirte en un vaso de agua como una flor japonesa y poco a poco empezarían a brotar los pétalos coloreados, se hincharían las formas combadas, crecería la hermosura. Dadora de infinito, yo no sé tomar, perdoname. Me estás alcanzando una manzana y yo he dejado los dientes en la mesa de luz. Stop, ya está bien así. También puedo ser grosero. Fijate. Pero fijate bien, porque no es gratuito. ¿Por qué stop? Por miedo de empezar las fabricaciones, son tan fáciles. Sacás una idea de ahí, un sentimiento del otro estante, los atás con ayuda de palabras, perras negras, y resulta que te quiero. Total parcial: te quiero. Total general: te amo.