Darkness and obscurity are banished by artificial lighting, and the seasons by air conditioning; night and summer are losing their charm and dawn is disappearing. The man of the cities thinks he has escaped from cosmic reality, but there is no corresponding expansion of his dream life. The reason is clear: dreams spring from reality and are realised in it.
The latest technological developments would make possible the individualís unbroken contact with cosmic reality while eliminating its disagreeable aspects. Stars and rain can be seen through glass ceilings. The mobile house turns with the sun, its sliding walls enable vegetation to invade life. Mounted on tracks, it can go down to the sea in the morning and return to the forest in the evening.
Architecture is the simplest means of articulating time and space, of modulating reality, of engendering dreams. It is a matter not only of plastic articulation and modulation expressing an ephemeral beauty, but of a modulation producing influences in accordance with the eternal spectrum of human desires and the progress in realising them.
The architecture of tomorrow will be a means of modifying present conceptions of time and space. It will be a means of knowledge and a means of action.
The architectural complex will be modifiable. Its aspect will change totally or partially in accordance with the will of its inhabitants....
Past collectives offered the masses an absolute truth and incontrovertible mythical exemplars. The appearance of the notion of relativity in the modern mind allows one to surmise the EXPERIMENTAL aspect of the next civilisation (although Iím not satisfied with that word; say, more supple, more "fun"). On the bases of this mobile civilisation, architecture will, at least initially, be a means of experimenting with a thousand ways of modifying life, with a view to a mythic synthesis.
Everyone is hypnotised by production and conveniences sewage system, elevator, bathroom, washing machine.
This state of affairs, arising out of a struggle against poverty, has overshot its ultimate goal - the liberation of man from material cares - and become an obsessive image hanging over the present. Presented with the alternative of love or a garbage disposal unit, young people of all countries have chosen the garbage disposal unit. It has become essential to bring about a complete spiritual transformation by bringing to light forgotten desires and by creating entirely new ones, And by carrying out an intensive propaganda in favour of these desires.
We have already pointed out the need of constructing situations as being one of the fundamental desires on which the next civilisation will be founded. This need for absolute creation has always been intimately associated with the need to play with architecture, time and space....
Chirico remains one of the most remarkable architectural precursors. He was grappling with the problems of absences and presences in time and space.
We know that an object that is not consciously noticed at the time of a first visit can, by its absence during subsequent visits, provoke an indefinable impression: as a result of this sighting backward in time, the absence of the object becomes a presence one can feel. More precisely: although the quality of the impression generally remains indefinite, it nevertheless varies with the nature of the removed object and the importance accorded it by the visitor, ranging from serene joy to terror. (It is of no particular significance that in this specific case memory is the vehicle of these feelings; I only selected this example for its convenience.)
In Chiricoís paintings (during his Arcade period) an empty space creates a full-filled time, it is easy to imagine the fantastic future possibilities of such architecture and its influence on the masses. Today we can have nothing but contempt for a century that relegates such blueprints to its so-called museums.
This new vision of time and space, which will be the theoretical basis of future constructions, is still imprecise and will remain so until experimentation with patterns of behaviour has taken place in cities specifically established for this purpose, cities assembling - in addition to the facilities necessary for a minimum of comfort and security - buildings charged with evocative power, symbolic edifices representing desires, forces, events past, present and to come. A rational extension of the old religious systems, of old tales, and above all of psychoanalysis, into architectural expression becomes more and more urgent as all the reasons for becoming impassioned disappear.
Everyone will live in his own personal "cathedral", so to speak. There will be rooms more conducive to dreams than any drug, and houses where one cannot help but love. Others will be irresistibly alluring to travellers...
This project could be compared with the Chinese and Japanese gardens of illusory perspectives - with the difference that those gardens are not designed to be lived in all the time - or with the ridiculous labyrinth in the Jardin des Plantes, at the entry to which is written (height of absurdity, Ariadne unemployed): Games are forbidden in the labyrinth.
This city could he envisaged in the form of an arbitrary assemblage of castles, grottoes, lakes, etc. It would be the baroque stage of urbanism considered as a means of knowledge. But this theoretical phase is already outdated, We know that a modern building could be constructed which would have no resemblance to a medieval castle but which could preserve and enhance the Castle poetic power (by the conservation of a strict minimum of lines, the transposition of certain others, the positioning of openings, the topographical location, etc.).
The districts of this city could correspond to the whole spectrum of diverse feelings that one encounters by chance in everyday life.
Bizarre Quarter - Happy Quarter (specially reserved for habitation) - Noble and Tragic Quarter (for good children) - Historical Quarter (museums, schools) - Useful Quarter (hospital, tool shops) Sinister Quarter, etc. And an Astrolaire which would group plant species in accordance with the relations they manifest with the stellar rhythm, a planetary garden comparable to that which the astronomer Thomas wants to establish at Laaer Berg in Vienna. Indispensable for giving the inhabitants a consciousness of the cosmic. Perhaps also a Death Quarter, not for dying in but so as to have somewhere to live in peace, and I think here of Mexico and of a principle of cruelty in innocence that appeals more to me every day.
The Sinister Quarter, for example, would be a good replacement for those hellholes that many peoples once possessed in their capitals: they symbolised all the evil forces of life. The Sinister Quarter would have no need to harbour real dangers, such as traps, dungeons or mines. It would be difficult to get into, with a hideous decor (piercing whistles, alarm bells, sirens wailing intermittently, grotesque sculptures, power-driven mobiles, called Auto-Mobiles), and as poorly lit at night as it is blindingly lit during the day by an intensive use of reflection. At the centre, the "Square of the Appalling Mobile." Saturation of the market with a product causes the productís market value to fall: thus, as they explored the Sinister Quarter, the child and the adult would learn not to fear the anguishing occasions of life, but to be amused by them.
The principal activity of the inhabitants will be the Continuous Dérive. The changing of landscapes from one hour to the next will result in complete disorientation....
Later, as the gestures inevitably grow stale, this derive will partially leave the realm of direct experience for that of representationÖ
The economic obstacles are only apparent. We know that the more a place is set apart for free play, the more it influences peopleís behaviour and the greater is its force of attraction. This is demonstrated by the immense prestige of Monaco and Las Vegas - and Reno, that caricature of free love - although they are mere gambling places. Our first experimental city would live largely off tolerated and controlled tourism, Future avant-garde activities and productions would naturally tend to gravitate there. In a few years it would become the intellectual capital of the world and would be universally recognised as such.
Report by Ivan Chtcheglov (alias Gilles Ivain), adopted by the Lettrist International, October 1953.
This version is combines translations circulated by the London Psychogeographical Association and Ken Knabb (ed. Situationist International Anthology)