Continuing … Chapter 2: Inside the Home - Foam Architecture
A - From modern architecture to resort explanation
1 - Or be gathered; stopping place and warehouse
2 - Receivers and housing facilities
3 - Submersion and immersion
4 - Houses as immunity systems
5 - The machine to inhabit or the self-mobilized space
6 - Management of directions, location of consumption and regulation of climate
Sloterdijk changes his speech quite a bit in these next chapters. Briefly resume the end of the past. He speaks of those who are contoured by the human islands, observes that its group of inhabitants is submitted to local tensions of rules. There is a "normative climate" of a group that is related to its stability, a supervenience of the future. As we have seen in Spheres II - Globes, any idea of center has remained flawed, be it geocentrism or theocentrism and other cosmologies. As we have seen from the point of view of the history of ideas, the duplication of geocentric totality and theocentric totality is not a phenomenon peculiar to Catholic-Christian metaphysics, but a necessary consequence of the fundamental spherical decision of Greek classicism. After Copernicus and Bruno, the universe had to be rebuilt with good reasons and that it could no longer offer the inhabitants of the land the old security of the covers. The modern age and modernity can be unequivocally characterized by a radical structuring of immunity relations. We would have to think of a radical restructuring of immunity relations. To see the peculiar new situation that the new cosmopolitan theorists Copernicus and Bruno overturned the planetary covers and the firmament, they made the earth eccentric and knocked it down to a cosmic instability for which no inhabitant of it was prepared. According to this analysis it had been emphasized that infinite theology is the fundamental source of nihilism. It is responsible for the equivalence between being-there and insecurity. It is the initial denial of all human demands for immunity. Nietzsche in speaking of the morality of customs made moral criticisms and the result of his analysis is that the morality of customs has the ability to order without the possibility of replica or dialectic. The sense of the traditional demands of mastery of oneself consists in letting custom and tradition dominate for themselves, a custom dictatorship. That which dominates without conditions is worth as an absolute end, as the good, as the just. The goddess who holds the blindfold in her eyes and the scales in her hand. In its name shines the damage in favor of the legitimate power of forms, procedures, processes and customs in general. A formalism that structures the Roman judicial process that possesses auras of good inspired invoices or the singing ceremony of the American anthem at major sporting events. Both in one and in another and in any similar is the donor authority of the bottom of the social syntax. Systemic stability. A calm in the hurry. This ability to maintain structures is among the primary tasks of any social and unitary configuration ever seen. In the context of Spherology we must speak of "moral statics", since one is proper theory for the human islands must have the possibility of its consolidation by internal normative tensions.
Following this logic of forms or rather from the perspective that one can gain their moral analogies, the "societies", both the primitive and the more developed are tensegrity of expectations. It is the same as saying: multiplicities of housing constraints and regulated actions that are consolidated through intimidation and threats. The expectations of normalized groups do not show any pressure character, but rather by a performance by "pull" (drag, attraction, flip). It is so true that the layer of ambition and self-esteem, including the mimetic temptation, can be attributed to this mode of force transmission. It is only in the face of the manifested threat that pressure analogues come into play that are therefore reserved for a state of exception. The culture for Sloterdijk functions as a principle in not letting free of tensions that create the traction effort by which the members of the group attach themselves to regularities of the group. Things such as law enforcement and customs exert a permanent stress or self-stressing stimulus on the limbs and place them in a sort of symbolic vibration that gives them an endogenously stabilized body temperature of a living being that is full of hot, boiling blood. Because groups always project something, whether they are works or parties, wars or elections, and they continually feel provoked by something, whether natural disasters, enemy actions, crimes or scandals, they constantly subvert the thematic material they use to agree on their or better about your immunization situation or your state of stress. With the help of their current themes, the group measures itself to fever. By his fever he recovers his operative unit as a context of provocation, endogenously closed. The repression of the normative stressors to the subliminal one takes place because the group incrusts (it incorporates) in routine his expectations of action. The routine becomes a form of "expected effort." A receptacle emptied on the inside filled with repetition, and therefore even imperceptible. Arnold Gehlen, who produced works in this sense to demonstrate the importance of normalized expectations of effort, understood as a concept of institutions, which for him would be nothing more than a permanent commitment reached between charges and discharges. Institutions would be a prototype of stabilized force or tension. This concept of institution is as an appeal in favor of keeping unconscious the order in which a conception of the unconscious directed to the latent rather than the repressed comes into play. Here comes the importance of what is called rule because it is the objectivity of the rule that frees both individuals and groups from the misery of formlessness and the same way from the requirement of constant originality. Another side of the nomotopo becomes visible and is the opposite of what in the twentieth century took a lot of space in sociological theories. The visible side has a side contrary to the propensity to conceal power and dominance in routines. As a self-impressive and self-intimidating magnitude, the group acquires an inflation by norms and lives on a performative force of rituals, customs, and its impulse of manifestation. The impulse would become the politics so present among the moderns. With all the antropotecnics described and explained, on the islands the air becomes free. With the emergence of the anthropogenic islands (anthropospheres), we see savannas where they spit out self-marking units that acquire ontological meaning based on greenhouses of human beings. For these greenhouses, human beings are attracted who acquire a tendency towards a world opening. They are the ones that stopped being hominids. From their cultivated and planted bodies flourish brains and hands of what we call sapiens. The place of human beings must be an imagination and an implant of a world of life where anthropology-topology is present as a biosphere in which human and non-human companions coexist. The sapiens emerge from their own environment is that because they believe in an inner world for which they make it a company. Entertainment, magic, symbols, work, signs, ecstasy, comfort, status, tasks, tensions, sounds are in the surroundings like themselves. A free or ecstatic intelligence arises. Anthropic ecstasy is the detachment or repression of animal constriction. Human being now means the innate inability to remain an animal. The domestication of being is the emergent.
What we call "society" is understandable by the nine dimensions we have already spoken about and which constitutes a field of places with tensions of unequal explanations. A place with multiplicities of spaces or foams. Every individual cell in the foam should be understood as a micro insulation that carries in itself the model of antropotecnics. For in every individual formation you must now add the divergent tensional within multidimensionality. Like cell or cells in foams everywhere, every wall, every resonance group, constitutes a miniature of the whole. Every cell or every consortium of cells (cultures) are clustered together in a floating multiplicity of unilateral and reciprocal imitations of crosses, mimicry, and mixture in which it is not possible to identify a fundamental and panoramic homogenous form. What Heidegger in Being and Time had spoken of technique and which we see here as the chirotope (the world at hand) shows that the cause of its familiarity is the fundamental feature of openness. Sloterdijk speaks of modifications produced during the twentieth century of being in the foam as architectural, esthetic, legal implantation. Existence as a resort. Understanding resort by residence or stay or delay in one place. To inhabit is something inseparable from humans. In the Modern era as Benjamin had already spoken of the house as an added element the nature and enabling of human beings. A situation of being in space and the creation of space as a means of artificial existence as change and political consequences of traffic in the era of air and air dominance. Of course, as we have already said Sloterdijk uses this conquest of air as a phenomenon of explanation of the air space by the terror of the gas (atmoterrorists), air weapons, air conditioning, etc. Air sovereignty as a conquest of the third dimension.
Sloterdijk (2006, p. 384):
The authentic "revolution of space" of the twentieth century is the explanation of human permanence or backwardness in an interior by the machine to be inhabited, the design of the climate, the planning of the environment (even the great forms, which we call collectors), as well as the exploitation of the neighborhood with inhuman spatial structures, preponderant and associated with the human, the cosmic (macro and micro) and the virtual. In fact, in order to make the permanence of people in inhabited places explicable, nothing less than a reversal of the relation between the foreground and the background as to the conditions of human accommodation was necessary.
We must project our houses into the void and formulate a future as if they were close relatives like the space capsules. The architecture of Modernity is the medium in which the explanation of the human resort in the interiors constructed by the human being is articulated procedurally. Architecture consubstantiates itself in the location of being-there. A place where it is possible to live, to stay and to be with oneself with self-reference, money, interconnection and mobility. Sloterdijk continues and gives us clues about what he is doing. The world or these places can only now be thought of as the here and there as a "world life".
Sloterdijk says that a place is (2006, p. 385):
A portion of enclosed and conditioned air, a transmitted and upgraded atmosphere site, a node of host relationships, a crossroads in a network of data flows, a direction for business initiatives, a niche for self-relationships, a base camp for expeditions to the work environment and experiences, a business location, a regenerative zone, a subjective night guarantor. The further the explanation goes, the more it seems to be the building of houses, the installation of space stations. The very habitation and the production of its receptacles becomes an orthography of all the dimensions or components that were mounted on the anthropogenic island, growing together originally; in it, the decomposition of completely agglutinated living conditions and their rational remodeling, can take up to a limit value of the repetition of the human world island, in general, in an apartment for single inhabitant.
With all an infinite mobilization, especially in the Modern era as the traffic of people, the goods have been creating all the conditions of design and innovative perceptions of what refers to the way of inhabiting the human. The reactions of the Industrial Revolution created an open path for work-labor, where there is an overrun of the agrarian way for multifocal, multilocal and almost nomadic conditions of life. Only this form of tele mobility and light mobility is what enabled technical transporter and existential architectures to inhabit, a light in the stationary sedentarism. Now the concept of skepticism can be positivized in front of all the adherents to the soil, especially the idea of nation already only adored by the conservatives. With that in mind, the traditional dwelling as a homeland nation does not represent a form of universally valid figure of the lingering in a place. This delay is something surmountable by the stanza in a place of humans as those who retain something. Man’s place is a container-housing. From places of rest, means of transportation with departure and arrival times, air-conditioned waiting places to our homes are places of stop.
Being in an accommodation is also being in comfort. With a wait comes the moment when you can no longer be contaminated by the illness of waiting. The instant the planted fruits are ready to consume, store, and replant. The houses are waiting rooms at places to stop. Houses are places of stay for a life retained and offer a place the irruption of time in space. They are vials or domes that refers to the permanence of the human being in lodgings. An interesting perspective appears. The retained or housed life presents itself as a hope of change of mood by new offers of movement. Dwell has a new outfit, means now, being away from the outside or cannot go outside. If that is true, then, to dwell is to be in, to be housed, and if it is so for humans, it means to dwell anywhere else.
Modernity was master’s in designing and creating a "receptive waiting" for signals in technical devices such as radio sets and telephones, whose existence allows the conclusion that human houses are always receiving missive stations from the unusual. The way of inhabiting human beings consists of a trivial installation in which alone it allows to differentiate the nontrivial. An ability to structure life by customs to undertake something. If humans are locked in their rooms it is because they are wanting or trying to seek escape from triviality. This universal scenario leads to the modern way of life, especially the apartment, where sitting there, in the same goes along with a kind of waiting signal for someone to call. A domestic life is endowed with an extremely poor stimulus charge. In a certain period of life this gave rise to a whole specialization of construction and architectures, be they cathedrals, places of stops, stations, etc. All these places compel heaven to accept humans as passengers. In the literature one sees innumerable cases of hospitality that was very well codified by the religious cultures and they concern the possibility of receiving a stranger or a guest in his own house like a place of stop. And in this we see once more the figure of Jesus. Was there not a time when a newcomer had become a universal savior or an announced savior? It was a messenger sign of divinity. In another sense we must explain that houses work in a context other than mere receivers.