迷宫、废墟、垃圾空间、单子:当代城市的辩证影像

F. Desideri
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引用次数: 0

摘要

在此展开的论述的理论前提是本雅明运用于现当代城市经验的辩证意象概念。出发点是个人内心生活与现代大都市时代之间的根本陌生感。在这方面,我们比较了里尔克(Rainer Maria Rilke)和西美尔(Georg Simmel)的文章《Die Großstädte und das geistiges Leben》中的一些诗句,这篇文章的中心是Nervenleben,它强化了现代城市经验中典型的感性生活。然后我们继续关注本雅明在《通道》的一些段落中所分析的迷宫主题。在这方面,强调现代城市如何实现将迷宫提升到语言领域的古老梦想。城市作为迷宫的体验被解释为一种“单调的漫游”,而不是在毫无意义的漫游中延迟。综上所述,本文比较了雷姆·库哈斯(Rem Koolhaas)提出的“通用城市”(Generic City)和“垃圾空间”(Junkspace)的意象,它们描述了我们在网络空间的虚拟城市与现实城市交织中的当下,是对单一空间的另一种意象。作为一个单子,城市的形象仍然保留着体验真相的可能性,在一个矛盾的凝视中,从内部捕捉到城市的原始想法。这证实了莱布尼茨已经强调的城市和单子之间的联系,“真实没有窗户”,根据Passagenwerk中最深奥的段落之一。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Labyrinth, Ruin, Junkspace, Monad: dialectical images of the contemporary city
The theoretical presupposition of the discourse developed here is Benjamin’s conception of a dialectical image applied to the experience of the modern and contemporary city. The starting point is that of the radical strangeness between the inner life of the individual and the time of the modern metropolis. In this regard, we compare some verses taken from the third book of the Stundenbuch by Rainer Maria Rilke and Georg Simmel’s essay, Die Großstädte und das geistiges Leben, at the center of which is the Nervenleben as an intensification of the perceptive life typical of the experience of the modern city. We then move on to focus on the theme of the labyrinth analyzed by Benjamin in some passages of the Passagenwerk. In this regard, it is emphasized how the modern city realizes the ancient dream of the labyrinth elevating it to the sphere of language. The experience of the city as a labyrinth is interpreted as a «monotonous wandering», which is not delayed in a senseless roaming. In conclusion, the image of the Generic City and of the Junkspace theorized by Rem Koolhaas is compared, as an image that describes our present in the interweaving of the virtual city of cyberspace with the real city, as an alternative image to that of monad. As a monad, the image of the city still reserves the possibility of experiencing the truth, in a paradoxical gaze that captures the original idea of the city from the inside. This confirms that in the connection between city and monad already underlined by Leibniz “the true has no windows”, according to one of the most esoteric passages of the Passagenwerk.
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