Metaarchitecture of Predrag Ristić: Bridging non-philosophy and hypermetaphysics

Vladimir Stevanović, Aleksa Ciganović
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Abstract

This paper aims to research, critically interpret and synthesize the metaarchitectural work of Dr. Predrag Ristić, a Serbian and Yugoslav architect and artist (1931-2019). The focus is on Ristić's production of meta-architecture, exploring his role as an engaged individual who intervenes in an intellectually dissident manner beyond official academic institutions, while contributing to the cultural liberalization within the social context of the Yugoslav paradigm during the second half of the twentieth century. Metaarchitecture, in this sense, can be seen as a broader semiological construct encompasing the ability and will to create ontological signs, epistemological events or methodological objects that extend beyond the architectural domain into the realms of art and culture, shaping forms of social history and criticism. The analysis of Ristić's work will be carried out in two distinct directions, reflecting two phases of his creative activity, each associated with specific theoretical paradigms. Ristić's earlier phase during the 1960s and 1970s, marked by a techno-pessimistic and techno-critical observation of the world (from the Kajmakčalan church to several Thanatopolis projects), is analytically linked to non-philosophy as an anti-dogmatic phenomenological concept. On the other hand, his later creative aspirations from the 1980s are interpreted through his semioanthropological approach to the Mesolithic culture of Lepenski Vir, a subject of his PhD thesis, which connects to hypermetaphysics as a comparative conceptual formation.
Predrag ristiki的元建筑:非哲学与超形而上学的桥梁
本文旨在研究,批判性地解释和综合塞尔维亚和南斯拉夫建筑师和艺术家Predrag ristiski博士(1931-2019)的元建筑作品。重点是ristiki的元建筑作品,探索他作为一个参与的个体的角色,他以一种超越官方学术机构的思想异见方式进行干预,同时在20世纪下半叶南斯拉夫范式的社会背景下为文化自由化做出贡献。从这个意义上说,元建筑可以被看作是一个更广泛的符号学结构,它包含了创造本体论符号、认识论事件或方法论对象的能力和意愿,这些对象超越了建筑领域,进入了艺术和文化领域,塑造了社会历史和批评的形式。对里斯蒂奇作品的分析将从两个不同的方向进行,反映他的创作活动的两个阶段,每个阶段都与特定的理论范式有关。ristiki的早期阶段在20世纪60年代和70年代,以技术悲观和技术批判的世界观察(从kajmak alan教堂到几个Thanatopolis项目)为标志,分析上与非哲学联系在一起,作为一个反教条的现象学概念。另一方面,他后来从20世纪80年代开始的创作愿望是通过他对Lepenski Vir中石器时代文化的符号人类学方法来解释的,这是他的博士论文的主题,将超形而上学作为一种比较概念形式联系起来。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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