By J. Burian
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Soft spaces are the fluid areas between such formal processes where implementation through bargaining, flexibility, discretion and interpretation dominate” (2007: 306). In the tradition of pragmatism, Patsy Healey (2009) and John Forester (1989) developed planning ideas based on a focus on concrete problems in specific situations, joint development of shared understanding of problems across multiple rationalities, and of actions or policies upon which there is agreement. People learn by experience and by interacting with each other, experimenting with ideas in real cases.
Camillo Sitte (1889), City Planning According to Artistic Principles, translated from the German by George R. Collins and Christianne Crassemann Collins (New York: Random House, 1965). Elisabeth de Bievre, “The Urban Subconscious: The Art of Delft and Leiden,” Art History 18 (1995): 222–252. Ignasi de Solá-Morales, ‘Terrain Vague,’ in Cynthia C. ), Anyplace. (Cambridge: MIT Press, 1995), p. 119. Helen Armstrong, “Time, dereliction and beauty: An argument for ‘Landscapes of Contempt’,” International Federation of Landscape Architects – Eastern Region, Conference 2006 (Sydney, Australia: Darling Harbour, 25-27 May, 2006).
The myth among the folk was reinforced by priests through cultic rituals that in time became automatic, uniform and universal. Mimicking a technological project and borrowing from the image and spirit of inventiveness twentieth century’s myth of the Rational City has been an attempt at a surprise-free city – automated, uniform and universal, at times also celebrating the “grand designer” behind it. Provided that, first and foremost, one sees a genuine human predicament in present-day city-form, the breaking away from automation and uniformity in city-form could hardly be found in yet another set of objects.