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International Journal of Architectural Engineering & Urban PlanningDownloaded from ijaup.iust.ac.ir at 20:07 IRDT on Tuesday April 27th 2021Unison of the phenomenological theory of genius loci andislamic philosophy-Dispositional influence of climate and itsconsequences on the design of environmentA. Noghrekar1,*, M. Dehghani Tafti2, M. Hamzehnejad3Received: February 2012, Accepted: May 2012AbstractSome phenomenologists have tried to interpret the cultural differences of identity in a variety of climatic and natural fields inthe light of the Genius Loci theory. The theory has been verified in many studies by the traditional-Islamic philosophers. Provingthe closeness of these two viewpoints in extent and type of the environmental influences on disposition can open a venue forapplying the theory of Genius Loci to establish a basis for environmental design in regions with Islamic and traditional cultures.This research traces the origins of this theory to the ancient Islamic philosophy. In the first step, the relationships betweenenvironmental and cultural characters are explained in four climate-dispositional patterns using Christian Norberg-Schulz’stheory of Genius Loci. The second step deals with the philosophical origins of the theory within the Islamic thoughts throughfour patterns. Islamic philosophers have considered the types and the extent of climate’s influences on disposition and havedistinguished different faculties and behavioral affordances for various temperaments and four climates - “hot and dry”, “hotand wet”, “cold and dry” and “cold and wet”. Temperament and the hot and dry climate have shown to be suitable for themoral training of the mankind and assume the character traits of the God. The findings of the present study, thephenomenologist’s ideas concerning the character type and environmental/cultural characters in different climates, and theassociation of the environment and human, have over lapses with the theories of the Islamic philosophers.Keywords: Climate, Genius loci, Character, Disposition, Temperament, Islamic philosophy1. IntroductionPsychologists and phenomenologists of the present age haveshown that sensational, mental and behavioral reactions of theindividual have a logical and robust connection with one’schildhood, mental and sentimental upbringing as well as one’sliving environment. However, there are still questions for thepractitioners of this science about the extent and state of themutual influence, type and quality of human behaviors inrelation with the intrinsic features of the environment. Thisarticle aims to answer the current question from theperspective of phenomenologists and the traditional Islamic* Corresponding Author: A Noghrekar@iust.ac.ir1 Associate Professor, Department of Architecture andEnvironmental Design, Iran University of Science and Technology2 M.A student, Department of Architecture and EnvironmentalDesign, Iran University of Science and Technology3 Assistant Professor, Department of Architecture and EnvironmentalDesign, Iran University of Science and Technologyphilosophers. Taking the theories into account, we will beginwith the Genius Loci -Phenomenology of Christian NorbergSchulz- on the type of cultural and environmental charactersof the places. This will be followed by tracing these ideas backin the works of the Islamic scholars, and finally, implicationsfor designing the environment will be presented.In order to do a comprehensive investigation, an inclusivesample with an extensive domain ranging from peripateticphilosophy, and Illuminationist philosophy, to gnosis andsociology was selected. Therefore, Ibn-sina’s viewpoints inperipatetic philosophy, Suhrawardi’s in Illuminationistphilosophy, Ibn-Arabi’s in gnosis and Ibn-Khaldun’s insociology and history were examined. As these Islamic scholarshave studied the influence of the environment on disposition andbehavior, divine features of this topic is considered by them.2. Research questions1. What are the viewpoints of behavioral psychologists,phenomenologist and the Islamic philosophers towards theInternational Journal of Architectural Engineering & Urban Planning, Vol. 22, No. 1, June 2012
Downloaded from ijaup.iust.ac.ir at 20:07 IRDT on Tuesday April 27th 2021influence of climate on disposition and behavior? (The extentof influence)2. How do various environments and, especially, climatesinfluence human disposition and behavior? (The type ofinfluence)3. From the Islamic philosophers’ perspective, which types ofclimates and temperaments are most affordance for thedevelopment of moral training of mankind toward properbehaviors and assume the character traits of the God?(Transcendences)4. How should architecture and man-made place proceed inorder to organize the temperamental and environmentalcharacteristics? (environmental and architectural design)3. Research backgroundThis line of research can be traced back to the western andIslamic thoughts. Majority of the western studies, which willbe discussed briefly, have employed experimental andstatistical methods to evaluate the influence of man-madeenvironments on human behavior. These can be investigatedfrom four approaches: free-will, possibilitic, deterministic andprobabilistic.Free-will approach believes that the environment has noinfluence on human behavior. However, it argues that there arebiological limitations for human being, which makes thisapproach not defendable. On the other hand, theoreticians ofdeterminism have firm beliefs in certain and determinedinfluence of the natural factors. This approach considers acausal relationship between the environment and behavior [1].Environmental designers of the theory believe that the qualityof the environmental design is like the intrinsic attribute of thephysical environment and exists independent of the observer.They consider the quality of the environmental design to be anidentity which belongs to the environment and, especially, tothe form [2].Believers in possibilistic approach consider the environmentto be more than just the provider of uncertain patterns ofhuman behavior. Behavioral analyses show that human beingsare not freer in behavior than what possibilits believe them tobe. Each individual has a series of motives and faculties aportion of which, at least, is determined by the social,geographical and cultural environment one lives in [1].Environmental designers of the theory believe that the issue ofenvironmental qualities is a mental and subjective one whichis made by observer and makes no real sense in the structuralenvironment [2]. Probabilistic approach believes inuncertainty of the system of interaction between humanbehavior and the man-made environment, but they assume thatthe basis of human behavior is not variable. Finally, theprobabilistic viewpoint has been the basis of most recentstudies on the relationship between behavior and theenvironment [1]. Environmental designers of this approachbelieve that structural characteristics of the environment aswell as the patterns, cultural codes and mental abilities areeffective in the identification of the environmentalqualities [2].Phenomenologists, particularly Christian Norberg-Schulzin his book named Genius Loci, have tried to introduce rootsA. Noghrekar, M. Dehghani Tafti, M. Hamzehnejadof the cultural-behavioral symbols and even of the religiousdoctrines in the environmental characters -a theory which iscalled Genius Loci- along with human-environmentassociate. Schulz knows Islam and all its symbols as thegenius of the desert. He believes both Judaism andChristianity stem from desert, although their doctrines havebecome humanized by the more friendly landscape ofPalestine [3]. He tries to introduce the desert character as theroot of monotheism and of the manifestation of the conceptof God.Some studies can also be found on the Islamic philosophicalthoughts, which consider environments to be the divinemanifestations. God has manifested in any region first throughthe environment and then through religion and knowledge.Human transcendence is believed to be dependent on theevolution from climate distinctions and reaching the commondivine-human status, which will be discussed further in thefollowing section.4. Culture and landscape characters in thephenomenological theory of Christian NorbergSchulz (Genius Loci)Christian Norberg-Schulz explains three main patterns ofplace characters namely Romantic, Cosmic and Classic interms of being ground/sky and the spatial characteristics of theenvironment. Romantic landscape with cold and wet climateand cosmic landscape with the hot and dry climate are twocompletely distinct characteristics while the classic characteris located somewhere in between.4.1. Romantic landscape; the ground is rarely continuous,but it is subdivided and has a varied relief; rocksand depression, groves and glades, bushes and tuftswhich create a rich microstructure. The sky is hardlyexperienced as a total hemisphere, but is harrowed inbetween the contours of trees and rocks, and is; moreover,continuously modified by clouds. The sun is relatively lowand creates a varied play of sports of light and shadow, cloudand vegetation acting as enriching filters. Water is everpresent as a dynamic element, both as running streams andquiet, reflecting ponds. In the Nordic landscape therefore,man encounters a host of natural force, where a generalunifying order is lacking. It has already been suggested thata Nordic man has to approach nature with empathy; he has tolive with nature in an intimate sense. Direct participation isthus more important than abstraction of the elements andorders. This participation; however, is not social. Rather, itimplies that the individual finds his own “hiding-place” innature [3].4.2. Cosmic landscape; in the desert, complexities of ourconcrete life are reduced to a few simple phenomena: Theinfinite extension of the monotonous barren ground: theimmense, embracing value of cloudless sky (which israrely experienced as a sector between rocks and tree); theburning sun which gives an almost shadow-less light; andthe dry, warm air, which tell us how important breathing isfor the experience of place. As a whole, the environment27
Downloaded from ijaup.iust.ac.ir at 20:07 IRDT on Tuesday April 27th 2021seems to make an absolute and eternal order manifest aworld which is distinguished by permanence and structure[3] (Figure. 1).4.3. Romantic architecture; as “romantic” we designate anarchitecture which is distinguished by multiplicity and variety.It cannot easily be understood in logical terms, but it seemsirrational and subjective. Romantic architecture ischaracterized by a strong atmosphere and may appear fantasticand mysterious, but also intimate and idyllic. In general, it isdistinguished by a live and dynamic character, and aims atexpression, it forms seem to be a result of “growth” rather thanorganization, and resembles the forms of living nature.Romantic space is topological rather than geometrical [3](Figure. 2).4.4. Cosmic architecture; as “cosmic” we designate anarchitecture which is distinguished by uniformity and absoluteorder. It can be understood as an integrated logical system, andseems rational and abstract, in the sense of transcending theindividual concrete situation. Cosmic architecture isdistinguished by a certain lack of “atmosphere”, and by a verylimited number of basic characters. It is neither “fantastic” nor“idyllic”, words which denote direct human participation, butremain aloof. Its forms are static rather than dynamic, andseem to be the revelation of a “hidden” order, rather than theresult of concrete composition. It aims at “necessity” ratherthan expression. Cosmic space is strictly geometrical and isusually axial. It is uniform and isotropic, although itsdirections are qualitatively different. That is, the qualitativedifferences are not expressed as such, but are absorbed by thesystem. Cosmic space, however, also knows an “inversion”which we may call “labyrinthine space” [3]. The character ofcosmic architecture is also distinguished by abstraction. Thus,it shuns sculptural presence, and tends to dematerializevolumes and surfaces by means of “carpet-like” decoration(mosaic, glazed tile etc.), or by the introducing an intricategeometrical web. In interior space, this character becomes themanifestation of an ideal world, a paradise of white, green, andblue, that is, the color of pure light, vegetation and water,which represents the goal of man’s desert voyage [3] (Figure.3, Table 1). Fig. 1. Romantic landscape with cold and wet climate and cosmic landscape with hot and dry climate Fig. 2. Romantic architecture (Man-made place)28Fig. 3. Cosmic architecture (man-made place)International Journal of Architectural Engineering & Urban Planning, Vol. 22, No. 1, June 2012
Table 1. Culture, natural and man-made characters of landscapes in the phenomenological theory of Genius LociNatural place characters Downloaded from ijaup.iust.ac.ir at 20:07 IRDT on Tuesday April 27th 2021 Cultural CharactersManͲmade place charactersGenius Loci 0RUSKRORJ\ WRSRORJ\ ,QWURYHUVLRQ ([WURYHUVLRQ 7RSRORJ\ 0RUSKRORJ\ ODQGVFDSH *HRPHWU\ *URXQG 6N\ &OLPDWH )UHHGRP EVWUDFWLRQ HDORWU\ RI LGHQWLW\ &RORU ,GHQWLW\ *HRPHWU\ 6LJQV Romantic YDULHG UHOLHI ZDWHU LV PXWDEOH PXOWLSOLFLW\ DQG YDULHW\ ZDWHU LV G\QDPLF HOHPHQW SUHVHQW LQFRPSUHKHQVLYH LUUDWLRQDO DQG VXEMHFWLYH VN\ LV KDUGO\ H[SHULHQFH DV VXQ LV DSSURDFK QDWXUH ZLWK HPSDWK\ OLYH DQG G\QDPLF FKDUDFWHU D WRWDO KHPLVSKHUH UHODWLYHO\ ORZ GLUHFW SDUWLFLSDWLRQ IRUPV VHHP WR EH UHVXOW RI JURZWK UDWKHU WKDQ UDUHO\ FRQWLQXRXV ZHW FROG DLU QRW VRFLDO RUJDQL]DWLRQ XQLI\LQJ RUGHU LV ODFNLQJ KLGLQJ ದ SODFH WKH IRUPV RI OLYLQJ QDWXUH HDUWK LV GRPLQDWH DUW QRXYHDX VW\OH WRSRORJLFDO VHQVH RI IUHHGRP IUHH DQG YDULHG URZ H[SUHVVLRQ LUUHJXODU HQFORVXUH SKDQWDVWLF DQG P\VWHULRXV FRPSOH[LW\ DQG FRQWUDGLFWLRQ GZHOOLQJ PLFUR WR WKH PDFUR OHYHO SOD\ RI FRORU IRUFH RI WKH HDUWK PXOWLSOLFDWLRQ LQ PHPEHU *RG LV KLGGHQ YDULDWLRQ LQ GHWDLOLQJ ODQGVFDSH IUHH RUQDPHQW IHZ VLPSOH SKHQRPHQD cosmic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classical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ದ SODFH 5. Climate and disposition in the doctrine of Ibn-Sina,the philosopher of peripateticIn order to explain the influence of climate on disposition inthe viewpoint of Ibn-sina, mutual relations of soul(dispositional state) and body (physical state) should bediscussed first. Ibn-Sina believes that the soul state has directinfluence on the body. As a physician and a philosopher, hewas aware of the mutual influences of soul and body and hadalso noticed the influences of the body on the soul, especially,temperaments as characteristics of the body. Meanwhile, healso pointed out the relationship between the five senses andobjects in forming some images and habits. He writes onbehalf of Claudius Galenus that: “Hot temperament of brain isfollowed by delirium which will cause levity, incautious plansA. Noghrekar, M. Dehghani Tafti, M. Hamzehnejadand instability of decisions. On the other hand, coldtemperament of brain creates unintelligence and immobilitywhich will lead to inconsideration and inaction. Drytemperament can cause insomnia and people who are watchfuland must be regarded as dry-tempered [4]”. Ibn-Sinaexplained several examples for the influence of body on soul(Table 2).Ibn-sina, like other Muslim physicians and ancient Greeklike Alcmeon Croton, considers all disease, in fact, to be dueto destruction of this equilibrium by the excess of somequality, and all cures are an attempt to re-establish theharmony between the opposites [5]. Ibn-Sina classifiesindividuals with equable temperament as powerful in terms ofsensation and kinetic actions while modest and regular interms of behavior. Ibn-Sina, in Iranian traditional medicine,29
Table 2. Influence of temperament on disposition, behavior and Observable characteristics of human beingsDominant quality hotness Coldness Wetness %UDYHQHVV disposition and Behavior (heart temper) )UHVKQHVV DW ZRUN SUHFLSLWDWLRQ Downloaded from ijaup.iust.ac.ir at 20:07 IRDT on Tuesday April 27th 20213HUWLQDFLRXV 0RRG\ LUULWDEOH :HDULQHVV DW ZRUN IRUJHWIXO FKDQJHV RSLQLRQV TXLFNO\ ,UDVFLELOLW\ Observable characteristics Dryness %LJ EUHDWK DQG IDVW 6KRUW EUHDWK DQG SXOVH VORZ SXOVH :HDN SXOVH ELJ H\HV EOXVKHG H\HV KDLUOHVV EUHDVW EURDG DQG KDLU\ EUHDVW FRPSOHWH DQG KHDY\ OLJKW VOHHS VOHHS adopted techniques to diagnose temper disorders and offered amedical solution for each of them.Natural's philosophy in Iranian traditional medicine are saidto depend on human creation and equilibrium which has sevencomponents and indicates levels of influence from climate todisposition [6] (Figure 4).The four principles of which mineral, plants, andanimals are comprised of, constitute the human body andthrough their combination give rise to humors and qualities[5]. The four elements manifest in their admixture and all thequalities which the human body displays. ”The elements aresimple bodies. They are the primary components of humanbeing throughout all its parts, as well as of all other bodies intheir varied and diverse form. Various orders of beingdepend on their existence and the intermixture of theelements [4]”.The temperament of each individual is unique and equableonly with respect to his race and the geographic region towhich he belongs; climate has a major effect upon the humanbeing not only in a “naturalistic” manner but also because ofthe close relationship which always exists between man as themicrocosm and cosmic milieu [5]. “It seems that variousinhabitants of the Earth have received a temperamentappropriate for the conditions of their particular climate and ineach case there is a corresponding range between the twoextremes [4]”. Ibn-Sina believes that substances, limbs,seasons, times, climate and places all have temperament.Various places influence the temperament of individualsdifferently and the temperament of people from any regiondepends on its geography.The temperament of mountainous regions is cold and drywhile the desert lands have hot and dry temperament. Seasideregions have cold and wet or hot and wet temperamentsFDOP GRHVQ W IRUJHWV XQOHVV LUULWDWHG 6WURQJ SXOVH VPDOO H\HV KHDY\ DQG ORQJ VKRUW VOHHS VOHHS (Figure. 5).Ibn-Sina attributes the modest temperament of human beingsto their race and the weather of their homeland. Weather isaffects the temperament in terms of not only the natural butalso the celestial aspects and the close correlation betweenhuman and the universe. For example, the fourth climate zone,which is the most equable of all, has people whosetemperament is more moderate than the residents of the otherzones [4].Ac
Christian Norberg-Schulz explains three main patterns of place characters namely Romantic, Cosmic and Classic in terms of being ground/sky and the spatial characteristics of the environment. Romantic landscape with cold and wet climate
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