For more than a century, Algeria had been legally and administratively part of France; after the bloody war that concluded in 1962, it was other--its eight million Algerian residents deprived of French citizenship while hundreds of thousands of French pieds noirs were forced to return to a country that was never home. This rupture violated the universalism that had been the essence of French republican theory since the late eighteenth century. Shepard contends that because the amputation of Algeria from the French body politic was accomplished illegally and without explanation, its repercussions are responsible for many of the racial and religious tensions that confront France today. In portraying decolonization as an essential step in the inexorable tide of history, the French state absolved itself of responsibility for the revolutionary change it was effecting. It thereby turned its back not only on the French of Algeria--Muslims in particular--but also on its own republican principles and the 1958 Constitution. From that point onward, debates over assimilation, identity, and citizenship--once focused on the Algerian province/colony--have troubled France itself. In addition to grappling with questions of race, citizenship, national identity, state institutions, and political debate, Shepard also addresses debates in Jewish history, gender history, and queer theory.

    It is difficult for us now, even with all our engineering and architectural skills, to imagine the extraordinary ways these medieval houses of worship were constructed. Midway through the twelfth century, the building of cathedrals became a crusade to erect awe-inspiring churches across Europe. In their zeal, bishops, monks, masons, and workmen created the architectural style known as Gothic, arguably Christianity’s greatest contribution to the world’s art and architecture. The style evolved slowly and almost accidentally as medieval artisans combined ingenuity, inspiration, and brute strength to create a fitting monument to their God. Here are the dramatic stories of the building of Saint-Denis, Notre Dame, Chartres, Reims, and other Gothic cathedrals.

    His work spans some sixty years and includes original work on a diverse range of subjects, from dialectical materialism to architecture, urbanism and the experience of everyday life. The Production of Space is his major philosophical work and its translation has been long awaited by scholars in many different fields. The book is a search for a reconciliation between mental space (the space of the philosophers) and real space (the physical and social spheres in which we all live). In the course of his exploration, Henri Lefebvre moves from metaphysical and ideological considerations of the meaning of space to its experience in the everyday life of home and city. He seeks, in other words, to bridge the gap between the realms of theory and practice, between the mental and the social, and between philosophy and reality. In doing so, he ranges through art, literature, architecture and economics, and further provides a powerful antidote to the sterile and obfuscatory methods and theories characteristic of much recent continental philosophy. This is a work of great vision and incisiveness. It is also characterized by its author's wit and by anecdote, as well as by a deftness of style which Donald Nicholson-Smith's sensitive translation precisely captures.

    Like other European cities, it was still emerging from its medieval past. But in a mere century Paris would be transformed into the modern and mythic city we know today.Though most people associate the signature characteristics of Paris with the public works of the nineteenth century, Joan DeJean demonstrates that the Parisian model for urban space was in fact invented two centuries earlier, when the first complete design for the French capital was drawn up and implemented. As a result, Paris saw many changes. It became the first city to tear down its fortifications, inviting people in rather than keeping them out. Parisian urban planning showcased new kinds of streets, including the original boulevard, as well as public parks and the earliest sidewalks and bridges without houses. Venues opened for urban entertainment of all kinds, from opera and ballet to a pastime invented in Paris, recreational shopping. Parisians enjoyed the earliest public transportation and street lighting, and Paris became Europe's first great walking city.A century of planned development made Paris both beautiful and exciting. It gave people reasons to be out in public as never before and as nowhere else. And it gave Paris its modern identity as a place that people dreamed of seeing. By 1700, Paris had become the capital that would revolutionize our conception of the city and of urban life.

    In exploring the public meaning of ingeniously defended private meanings, de Certeau draws brilliantly on an immense theoretical literature in analytic philosophy, linguistics, sociology, semiology, and anthropology--to speak of an apposite use of imaginative literature.

    In the bustling, cluttered arcades, street and interior merge and historical time is broken up into kaleidoscopic distractions and displays of ephemera. Here, at a distance from what is normally meant by "progress," Benjamin finds the lost time(s) embedded in the spaces of things.

    The sparkling redesigned city fostered a culture of energetic crowd-pleasing and multi-sensory amusements that would apprehend and represent real life as spectacle.Vanessa R. Schwartz examines the explosive popularity of such phenomena as the boulevards, the mass press, public displays of corpses at the morgue, wax museums, panoramas, and early film. Drawing on a wide range of written and visual materials, including private and business archives, and working at the intersections of art history, literature, and cinema studies, Schwartz argues that "spectacular realities" are part of the foundation of modern mass society. She refutes the notion that modern life produced an unending parade of distractions leading to alienation, and instead suggests that crowds gathered not as dislocated spectators but as members of a new kind of crowd, one united in pleasure rather than protest.

    Never before had the functional requirements and expressive capacities of architecture been tested so thoroughly and with such diversity of invention. Bergdoll traces this experimentation in a broad range of contexts, focusing in particular on the relation of architectural design to new theories of history, new categories of scientific inquiry, and the broadening audience for architecture in this period of transformation. Unlike traditional surveys with long lists of buildings and architects, the themes are elucidated by in-depth coverage of key buildings which in turn are situated in both their local and European context.

    The present volume is an unabridged English translation of the 13th French edition of that historic manifesto, in which Le Corbusier expounded his technical and aesthetic theories, views on industry, economics, relation of form to function, the "mass-production spirit," and much else. A principal prophet of the "modern" movement in architecture, and a near-legendary figure of the "International School," he designed some of the twentieth century's most memorable buildings: Chapel at Ronchamp; Swiss dormitory at the Cité Universitaire, Paris; Unité d'Habitation, Marseilles; and many more.Le Corbusier brought great passion and intelligence to these essays, which present his ideas in a concise, pithy style, studded with epigrammatic, often provocative, observations: "American engineers overwhelm with their calculations our expiring architecture." "Architecture is stifled by custom. It is the only profession in which progress is not considered necessary." "A cathedral is not very beautiful . . ." and "Rome is the damnation of the half-educated. To send architectural students to Rome is to cripple them for life."Profusely illustrated with over 200 line drawings and photographs of his own works and other structures he considered important, Towards a New Architecture is indispensable reading for architects, city planners, and cultural historians―but will intrigue anyone fascinated by the wide-ranging ideas, unvarnished opinions, and innovative theories of one of this century's master builders.

    Here is the dramatic - and tragic - story of Versailles and the men and women who made it their home.

    In this analysis of a startling cultural transformation Kristin Ross finds the contradictions of the period embedded in its various commodities and cultural artifacts--automobiles, washing machines, women's magazines, film, popular fiction, even structuralism--as well as in the practices that shape, determine, and delimit their uses.In each of the book's four chapters, a central object of mythical image is refracted across a range of discursive and material spaces: social and private, textual and cinematic, national and international. The automobile, the new cult of cleanliness in the capital and the colonies, the waning of Sartre and de Beauvoir as the couple of national attention, and the emergence of reshaped, functionalist masculinities (revolutionary, corporate, and structural) become the key elements in this prehistory of postmodernism in France.Modernization ideology, Ross argues, offered the promise of limitless, even timeless, development. By situating the rise of end of history ideologies within the context of France's transition into mass culture and consumption, Ross returns the touted timelessness of modernization to history. She shows how the realist fiction and film of the period, as well as the work of social theorists such as Barthes, Lefebvre, and Morin who began at the time to conceptualize everyday life, laid bare the disruptions and the social costs of events. And she argues that the logic of the racism prevalent in France today, focused on the figure of the immigrant worker, is itself the outcome of the French state's embrace of capitalist modernization ideology in the 1950s and 1960s.

    This revision includes the full texts of Part I of the original, on the Las Vegas strip, and Part II, "Ugly and Ordinary Architecture, or the Decorated Shed," a generalization from the findings of the first part on symbolism in architecture and the iconography of urban sprawl. (The final part of the first edition, on the architectural work of the firm Venturi and Rauch, is not included in the revision.) The new paperback edition has a smaller format, fewer pictures, and a considerably lower price than the original. There are an added preface by Scott Brown and a bibliography of writings by the members of Venturi and Rauch and about the firm's work. Synopsis Learning from Las Vegas created a healthy controversy on its appearance in 1972, calling for architects to be more receptive to the tastes and values of "common" people and less immodest in their erections of "heroic," self-aggrandizing monuments. This revision includes the full texts of Part I of the original, on the Las Vegas strip, and Part II, "Ugly and Ordinary Architecture, or the Decorated Shed," a generalization from the findings of the first part on symbolism in architecture and the iconography of urban sprawl. (The final part of the first edition, on the architectural work of the firm Venturi and Rauch, is not included in the revision.) The new paperback edition has a smaller format, fewer pictures, and a considerably lower price than the original. There are an added preface by Scott Brown and a bibliography of writings by the members of Venturi and Rauch and about the firm's work. About Author: Biography Steven Izenour (1940-2001)

    The Louvre Palace was expanded, Notre-Dame Cathedral was restored and the French masterpiece of the Second Empire, the Opéra Garnier, was built. A very large part of what we see when we visit Paris today originates from this short span of twenty-two years.The vision for the new Nineteenth Century Paris belonged to Napoleon III, who had led a long and difficult climb to absolute power. But his plans faltered until he brought in a civil servant, Georges-Eugène Haussmann, to take charge of the implementation. Heedless of controversy, at tremendous cost, Haussmann pressed ahead with the giant undertaking until, in 1870, his political enemies brought him down, just months before the collapse of the whole regime brought about the end of an era.Paris Reborn is a must-read for anyone who ever wondered how Paris, the city universally admired as a standard of urban beauty, became what it is.

    Most of all, Home opens a rare window into our private lives--and how we really want to live.

    But what did it mean to those who constructed it in the twelfth and thirteenth centuries? And why, during this period, did Europeans begin to build churches in a new style, at such immense height and with such glorious play of light, in the soaring manner we now call Gothic?Universe of Stone shows that the Gothic cathedrals encode a far-reaching shift in the way medieval thinkers perceived their relationship with their world. For the first time, they began to believe in an orderly, rational world that could be investigated and understood. This change marked the beginning of Western science and also the start of a long and, indeed, unfinished struggle to reconcile faith and reason.By embedding the cathedral in the culture of the twelfth century—its schools of philosophy and science, its trades and technologies, its politics and religious debates—Philip Ball makes sense of the visual and emotional power of Chartres. Beautifully illustrated and written, filled with astonishing insight, Universe of Stone argues that Chartres is a sublime expression of the originality and vitality of a true "first renaissance," one that occurred long before the birth of Leonardo da Vinci, Michelangelo, or Francis Bacon.