EmpiricalFindingsFromTheNatureOfOrder

http://www.livingneighborhoods.org/library/empirical-findings.pdf

ChristopherAlexander 자신이 쓴 글인가보다.

나는 과학자다. 지난 4세기, 특히 지난 150년 동안의 과학은 우리의 문화와 문명을 깊이 있게 형성했다. 우리는 이제 전에는 존재하지 않았던 광범위하게 수용된 진술과 지식의 세계에 살고 있다. 이러한 것들은 인간 존재에 대한 우리의 관점을 바꾸었다. 과학의 파생물이 우리의 자아, 사고, 감정, 그리고 사회적 제도, 정치적 제도, 사랑, 전쟁, 인종을 바라보는 방식을 변화시켰다. 어린이에 대한 우리의 시각, 노년에 대한 우리의 시각, 예술과 사물의 창조에 대한 관심을 변화시켰고, 우주의 탄생과 죽음을 바라보는 방식 또한 바꾸었다. I am a scientist. The science of the last four centuries and especially the science of the last 150 years has profoundly shaped our culture and our civilization. We are now living in a world defined by a widely accepted group of statements and kind of knowledge, which was non-existent before. These have changed our view of what a human being is. The offshoots of science have changed how we look at ourselves, how we think and feel, and how we view our social institutions, political institutions, love, war, and race. How we view children, and how we view old age. How we view art and the making of things. And how we view the birth and death of the cosmos.

그러나 이 현대 과학의 활기차고 매혹적인 물결 속에서, 그것의 모든 권위와 힘에도 불구하고 사실과 가치 사이의 간극은 거의 변화하지 않았다. 우리가 해야 할 일, 문제를 해결하는 방법, 우리의 존재를 형성하기 위해 행동하는 방법, 마음의 평화로운 상태에서 사람을 살게 하는 방법, 지구를 보호하기 위한 행동 방법, 지구의 불쌍한 이들을 보호하고 돕기 위한 방법, 직장에 사랑과 친절을 가져오는 방법에 대한 질문들은 거의 변하지 않았다. 오히려 이 문제들은 더 극단적이 되었고, 매일매일 고통스럽다. Yet in this exuberant and fascinating surge of modern science, with all its authority and power, the divide between fact and value remains hardly changed at all. The questions of what we ought to do, how to solve problems, how to act to shape our existence, how we may attain the peaceful form of existence in which a person lives with quiet in one’s heart, how to act to protect the planet, how to act so as to protect and help the wretched of the Earth, how to bring loving kindness into the workplace—these issues have hardly been changed. If anything they have become more extreme, and every day more painful.

과학은 이러한 문제들에 거의 도움이 되지 않는다. 우리는 과학자들이 일상적인 삶을 다루고, 상식이 있는 조심스럽고 부드러운 행동의 기초를 제공하는 사고의 방식을 아직 정립하지 않았다. 실제로 과학 철학은 우리가 멀리 나아오는 데 도움을 주었지만, 이러한 문제를 다루는 데 더 어렵게 만들었다. 과학의 발견은 물리학의 기계적 모델을 형성하는 과정과 감정 및 우리의 존재를 형성하는 시적인 전체에 대한 감상을 의도적으로 분리했다. Science rarely helps us with these matters. We scientists have not yet laid down a way of thought that gives us a foundation of careful and tender action that deals with everyday life, makes common sense, and leads to actions that make the Earth more whole in its people and in its soil and substance. Indeed, the philosophy of science, which has brought us so far, has also made it more difficult to address these issues. The findings of science have intentionally separated the process of forming mechanical models of physics from the process of feeling, and from appreciation of the poetic whole that forms our own existence.

그러므로 간단히 말해서, 우리는 사실에 뿌리를 두고, 도덕적이고 일상적인 사고와 행동의 기초를 제공하는 전반적이고 전체적인 방식으로 사물을 이해할 수 있는 모델을 아직 찾지 못했다. 결과적으로, 노골적으로 말하자면, "우리는 우리가 누구인지 모른다." 우리는 도덕적으로나 감정적으로 난처하지 않고 행동하기가 어렵다. 우리는 종종 사물이 하나로 묶이지 않아서 가장 큰 고통을 느낀다. 우리는 지구와 우주의 더 큰 전체와 관련하여 우리의 일상적인 행동을 편안하게 바라볼 수 없다. In brief then, we have not yet found a model in which we may understand things in an overall, wholesome way that is both rooted in fact, as deciphered by scientific effort, and also gives us a foundation for moral and daily thought and action. As a result, to put it bluntly, we do not know who we are. We can hardly act without floundering morally, or emotionally. Often we find ourselves in the greatest pain because things do not hold together. We cannot find a comfortable picture of our daily actions in relation to the larger whole of the earth and universe.

The Nature of Order에서, 1975년부터 2005년까지 30년에 걸쳐 주로 작성된 네 권의 작품에서, 나는 이러한 문제들을 이해하고 우리가 살아야 할 이유와 가치 있는 삶의 모습을 형성하려고 노력했다. The Nature of Order는 어떻게 작동할까? 첫째, 이 책은 매우 길지만, 의도는 겸손하며 대부분의 과학적 작업에서는 결코 다루지 않는 매우 평범한 것, 즉, 우리의 주위 일상 세계, 방, 거리, 집, 나무들의 세계를 다룬다. In The Nature of Order, a four-volume work mainly written in the 30 years from 1975 to 2005, I have tried to construct a coherent picture of life on earth, which makes sense of these matters, and gives us something to live for, and worth living for. How does The Nature of Order work? First, although the book is very long, it is modest in intent and deals with something so ordinary that most scientific works never even touch it, namely: the everyday world around us, the world of rooms, and streets, and houses, and trees.

The Nature of Order 네 권은 계속해서 우리의 일상 세계를 객관적인 용어로 설명하려고 시도하지만, 동시에 이 객관적인 평범한 세계가 우리 모두에게 불러일으키는 감정 세계도 다룬다. 이것은 우리가 감각을 가진 존재로서 환경과 어떻게 상호 작용하는지, 그리고 그 상호 작용이 우리가 자신과 삶의 본질, 궁극적으로는 우리 자신의 영혼의 본질을 이해하는 데 어떻게 이르게 되는지를 탐구하는 것이다. The four books of The Nature of Order continually try to describe our everyday world in objective terms, yet at the same time, deal with the emotional world which this objective, ordinary world raises in all of us. It is an exploration of the way that we sentient, feeling creatures interact with our surroundings, and of the way that interaction leads us to understand ourselves and the nature of our lives, and ultimately even to understand, in part, the nature of our own souls.

* * *

이 탐구의 과정과 그 중심에는 논리적이고 경험적인 주장의 흐름이 있으며, 이는 네 권의 책의 핵심으로 볼 수 있고, 우리 자신과 세계의 관계에 대한 새로운 관점의 필요성을 확립한다. 이 관점은 궁극적으로 철학, 과학, 종교의 지식을 연결하여 더 깊은 희망, 즉 전체성(wholeness)의 경험을 돕는 새롭고 심오한 종류의 희망의 기초가 될 수 있다. In the course of this exploration and at its heart, there is a logical and empirical thread of argument, which may be viewed as the core of my four books, and which does establish the necessity of a new view of ourselves in relation to the world. This view ultimately nourishes (and if accepted, could become the foundation of) a new kind of hope—a hope that is all the more profound because it links together knowledge from philosophy, science, and religion, and helps us to experience the wholeness of the whole.

우주에서 전체성이 발생하는 방식에 대해 충분히 구체적인 방식으로 통찰을 제공할 수 있으며, 이는 우리가 신의 질문과 이 개념의 본질에 대해 씨름하는 데 도움을 줄 수 있다. 이 질문은 지난 2500년 동안 지속적으로 탐구되었으나 여전히 신비와 혼란 속에 가려져 있다. 그것은 심지어 우리의 신비에 대한 접근 경로를 제공할 수도 있다. 이는 과학적 참조의 수용 가능한 구체적인 용어로 표현될 것이다. It could even shed light on the way wholeness occurs in the universe, in a sufficiently concrete fashion, that we might find help wrestling with the question of God, and the nature of this concept, which has been explored persistently in the last 2500 years; yet still remains shrouded in mystery and confusion. It might even give us a path for our own access to that mystery, yet couched in acceptable, and concrete terms of scientific reference.

내 주장의 순서는 각 네 권에 대한 간략한 소개를 따르며, 책과 마찬가지로 네 부분으로 나뉜다. The sequence of my argument follows a brief introduction to each of the four books, and is arranged, as the books are, in four parts.

Book 1: The Phenomenon of Life

To lay a groundwork for understanding built environments which support human well-being, I began about 40 years ago, searching for, defining, and identifying, patterns of space that recurred in buildings, each one dealing with a particular range of problems that was likely to occur in the world of building.

During the late 1970s and early 1980s, I began to notice that these 250 patterns were themselves special cases of a small number of much deeper configurational properties. ... In the end, I had identified 15 of these properties. ... indeed all "good" structure would be composed of these fifteen fundamental properties.

1. 이전에는 알려지지 않았던 현상이 artifact들에서 관찰되었다. 이를 "생명" 또는 "전체성"이라고 부를 수 있다. 이 특성(quality)은 어떤 예술 작품, 유물, 건물, 공공 공간, 방, 건물의 일부 및 기타 다양한 인간 유물에서 발견되었다. A previously unknown phenomenon has been observed in artifacts. It may be called “life” or “wholeness.” This quality has been noticed in certain works of art, artifacts, buildings, public space, rooms, parts of buildings, and in a wide range of other human artifacts.

2. The idea of how much life is in things is objective in the sense of observation, and is thus common to people of different inclinations and different and cultures. This is a surprise, since it seems to contradict the accepted wisdom of cultural relativity (demonstrated).
3. This quality of life seems to be correlated with the repeated appearance of fifteen geometric properties—or geometrical invariants—that appear throughout the object’s configuration (demonstrated).

4. 우리는 이 품질을 기하학적 측면에서 볼때 '살아있는 구조'라고 부르기 시작했다. We began to refer to this quality, when viewed in its geometrical aspect, as 'living structure'

5. The appearance of living structure in things—large or small—is also correlated with the fact that these things induce deep feeling, and a feeling of connectedness in those who are in the presence of these things (demonstrated).
6. Degree of life is an objective quality that may be measured by reliable empirical methods. The empirical test that most trenchantly predicts “life” in things, in comparing two things, is a test that asks which of the two induces the greater wholeness in the observer, and/or which of the two most nearly resembles the observer’s inner self (demonstrated).
7. Astonishingly, in spite of the vast variety of human beings, human culture, and human character, there is substantial agreement about these judgments—thus suggesting a massive pool of agreement about the deep nature of a “human self,” and possibly suggesting that we may legitimately speak of “the” human self (at least strongly indicated).
8. 15가지 속성은 살아있는 센터가 다른 살아있는 센터들을 지원할 수 있는 방법이다. 센터는 공간에서 The fifteen properties are the ways in which living centers can support other living centers (demonstrated). A center is a field-like centrality that occurs in space.
9. In phenomena ranging in scale from 10-15 to 10-8 meters, on the surface of the Earth again ranging from 10-5 to 105 meters, and then again at cosmological scales ranging from 109 to 1026 meters, the same fifteen properties also occur repeatedly in natural systems.
10. There is substantial empirical evidence that the judged quality of buildings and works of art—judged by knowledgeable people who have the experience to judge their quality with some objectivity—are predicted by the presence and density of the fifteen properties (demonstrated).
11. It is possible that the properties, as they occur in artifacts, may originate with cognition, and work because of cognition, and that is why we respond to them.
12. But that cannot explain why they also occur and recur, and play such a significant role in natural phenomena.
13. Centers appear in both living and non-living structures. But in the living structures, there is a higher density and degree of cooperation between the centers, especially among the larger ones - and this feature directly from the presence of the fifteen properties, and the density with which they occur (demonstrated).

Book 2: The Process of Creating Life

How does this living structure come into being? Where does it come from? And why do these structural properties keep recurring?

This shows us, by default, that beauty does not come about automatically. Yet in nature it does seem to come about without effort!