OMA as tribute to OMU│Culture
悬浮映画按：这篇文章探讨了雷姆库哈斯(Rem Koolhaas)的作品与奥斯瓦德马蒂亚斯(Oswald Matthias Ungers)的作品之间的共鸣。有人认为，OMA的根源在柏林，这篇文章对此进行了延伸。库哈斯和unger的想法在1968年至1978年期间表现出了重要的相似之处，当时库哈斯还是一名学生，后来成为了O.M.unger(OMU)的同事，从库哈斯在1972年秋季进入康奈尔大学开始。这段时期是库哈斯的建筑思想一个形成时期，他的许多关于建筑与城市关系的思想都成形了。从1968年到1978年（从他在AA建筑协会(AA School)的研究到他与unger合作的时间），探索了许多想法和项目，这篇文章认为，与主流的观点相反，建筑作为正式工具为库哈斯的作品中扮演着核心的角色。
OMA as tribute to OMU: exploring resonances in the work of Koolhaas and Ungers
OMA向OMU致敬：探索Koolhaas和Unger作品的共鸣
Lara Schrijver
(Faculty of Architecture, TU Delft, The Netherlands)
Introduction/导言
In Architecture 2000 and Beyond, Charles Jencks positions Oswald Mathias Ungers and Rem Koolhaas on two sides of a large white gap (Fig. 1). Whilst Ungers is embedded between words such as ‘the city’, ‘rationalism’, ‘post-modern classicism’, all cate- gorised under ‘post modern’, Koolhaas is settled among ‘generic architecture’, ‘post-humanism’ and categorised under ‘deconstruction’. Although there are clearly differences between them, the two architects also share much more than a period of time on opposite sides of a gap. In fact, Fritz Neumeyer has suggested that the roots of OMA lie in Berlin.Although Neumeyer refers in particular to the presence of Berlin in the early work of OMA, beginning with Koolhaas’s student project ‘The Berlin Wall as Architecture’, the role of Ungers as mentor and colleague should not be neglected. Koolhaas’s first encounter with the work of Ungers was through the publication of the studios directed by Ungers at the TU Berlin, which approached the city of Berlin systematically through design projects. Koolhaas’s interest eventually led to his admission to Cornell in the Autumn of 1972, in order to study with Ungers.
The positionJencks allots the two architects seems to be based more on their writings and affinities than on their architecture. It follows a common perception of Koolhaas, in which the design is treated as the result of programming and scenarios rather than of an interest in the architectural object. In contrast, Ungers is embedded among colleagues with a deep interest in the formal language of architecture. This categorisation belies a specific resonance between the work of Koolhaas and Ungers that centres on the importance of giving form to their ideas. What the diagram does reveal, however, is the difficulty in assessing the work of Koolhaas and OMA. Should we focus on the writings of Koolhaas, and his sound-bite statements on architecture, such as‘no money no details’? Should we turnto the ana- lyses that result from his teaching, such as the shopping guide and the studies of Lagos? Should we instead examine the buildings themselves, ignoring the declarations that accompany them? Is Koolhaas an architect, or has he continued his early career of writing scenarios, merely shifting his focus from storyboards to buildings? An informative period is to be found early in his career, when he was in close contact with Ungers. Examining the work of Koolhaas from 1968–1978, and tracing the parallel and converging trajectory of Ungers at this same time, may help illustrate the interest of Koolhaas in how his ideas take shape in projects and buildings.
Figure 1. CharlesJencks, diagram:‘Evolutionary tree 2000’(excerpt from thediagram in Architecture2000 and Beyond, p. 5).
Preludes (1968–1972)
前传
Rem Koolhaas began studying architecture in the legendary year of 1968. At the Architectural Association (AA) in London, he encountered the quintessential 1960s’culture of‘rice-cooking hippies’who believed it was more important to‘free your mind’ than to learn drafting techniques. Where Koolhaas had hoped to learn a craft, he instead found himself in a school where the student teacher relationship was ostensibly one of equality. As Koolhaas would later say, this environment was perhaps more fruitful for him than he could have imagined, since it forced him to be extremely clear about what he expected from architecture in opposition to the dominant mode of thought at the AA.
In the summer of 1971, he visited Berlin as part of his studies at the AA. One of the few traditional elements of the programme, the ‘Summer Study’was intended to be a documentation of an existing architectural object. Rather than investigate the more typical architectural or arcadian project, Koolhaas took a trip to Berlin to examine the wall separating East from West, by then already ten years old. Although he appeared to stray from the assignment with his unconventional choice of object, his examination of it was precisely what was required: a carefully articulated analysis of the wall as architecture. Reflecting on the architectural presence of the wall and speculating on its formation in a retrospective text from 1993, he questioned the direct correlation between architectural form and its significance. His choice of project and subsequent interpretation prefigure many of the questions he later struggles with. In his recollection, it confronted him with the question of architectural form versus the event, with an heroic scale, with the tension between its totality and the separate elements that created it, with the various disguises along its length from intensely symbolic to ‘casual, banal’, with the lively character of an object without programme. In his own words, it confronted him with ‘architecture’s true nature’, which he defines in a series of five ‘reverse epiphanies’, which it is tempting to consider as a counterpoint to Le Corbusier’s five points towards a new architecture.
Rather than Le Corbusier’s description of ‘architectural facts that imply a new kind of building’ (which could then lead to new forms of dwelling), the statements on the Berlin wall reveal the limits of what architecture can achieve coupled with a sensitivity to the pure fact of its presence. First, he concluded that architecture was inevitably more about separation and exclusion than about the liberation he was taught. Architecture certainly had power, but contrary to what his teachers believed, it was not a power of political and social emancipation. 6 Next, in a series of four revisions of accepted truths in architecture, he concluded that the beauty of the wall was proportional to its horror; that there was no causal relationship between form and meaning; that importance and mass could not be equated; and that the wall represented an under- lying ‘essential’ modern project that was neverthe- less expressed in infinite, often contradictory, deformations.
The accompanying photographs support the tension between programme and form, and demonstrate architecture as simultaneously impotent and omnipotent. Some images show everyday life somehow defying the wall, where a bride and her groom look over the concrete blocks and through the barbed wire to see people waving to them (family left behind? friends?). Or the passing of an object (a bag?) between the chain-link fence and the barbed wire (Figs. 2, 3). Other images are more ominous, with antitank crosses in the fore- ground, and just the lower bodies of two soldiers marching in the background-the glint of their guns still visible; yet here, the crosses become aesthetic (Koolhaas describes them as‘an endless line of Sol LeWitt structures’), a compositional element that expresses the ambivalence written out in the text (Fig. 4). The series of photographs, as a storyboard of events along the wall, already hints at the later introduction of the scenario as a guiding force in creating architecture (Figs. 5, 6).
Figure 2. RemKoolhaas, The Berlin wall as architecture(‘Field Trip’, SMLXL, p. 223)
Figure 3. RemKoolhaas, The Berlinwall as architecture(‘Field Trip’, SMLXL,p. 223
Figure 4. RemKoolhaas, The Berlinwall as architecture(‘Field Trip’, SMLXL,p. 224: copyright RemKoolhaas, 1972).
Figure 5. RemKoolhaas, The Berlinwall as architecture(‘Field Trip’, SMLXL,p. 229: copyright Rem Koolhaas, 1972).
Figure 6. Rem Koolhaas, The Berlin wall as architecture(‘Field Trip’, SMLXL,p. 229: copyright Rem Koolhaas, 1972).
The text on the Berlin wall reflects a number of issues that have remained central throughout his work. The optimism of the 1960s about architecture‘seemed feeble rhetorical play. It evaporated on the spot’, manifesting the powerlessness of architecture. The wall as absence demonstrated the power of nothingness, which could incorporate more than any object ever could:‘in architecture-absence would always win in a contest with presence’. And perhaps the most fundamental: the tension between the appearance of the wall and the message it was communicating, why he ‘would never again believe in form as a vessel for meaning’. The project, when presented at the AA, raised some questions, not the least of which was posed by Alvin Boyarsky: ‘Where do you go from here?’ The answer, oddly, was a departure for Cornell University in Ithaca, New York, to study with Ungers. If Koolhaas’s belief in the connection between form and meaning were irrevocably severed, then at the very least he must have been determined to explore this disconnection.
Oswald Mathias Ungers had been exploring the problem of form and composition in architecture since at least 1963, when his publication ‘Die Stadt als Kunstwerk’drew parallels between the rules of composition in architecture and in urban design. The article is an early manifestation of his steadily increasing interest in morphology. This interest stood in opposition to many of his colleagues, particularly those of Team X, who were deeply engaged with the political ramifications of architecture. In contrast, Ungers refused to entertain the idea that architecture as such could be political. His work resonated more with the ideas of Aldo Rossi than with those of Team X.Just before Koolhaas began studying architecture in 1968, Ungers was still lecturing on the rich array of building forms and types in architectural history to his students at the TU Berlin.At the time, the students were arguing in the halls about reconfiguring the structure of the university, while Ungers was trying to teach them the foundations of their discipline. In 1967, during a conference on architectural theory that Ungers had organised, students protested about the studies of architecture with signs stating‘Alle Ha¨user sind scho¨n, ho¨rt auf zu bauen!’ In 1968, while Koolhaas was suffering through the abstract musings of his teachers at the AA, Ungers moved to the United States, escaping the increasingly aggressive political activism of the students. In the September of 1972, Koolhaas was to make a similar move: fleeing his final studio at the AA with Peter Cook, he went to study with Ungers at Cornell. The inverted trajectories of Koolhaas, as a student wanting to be taught a discipline in an acti- vist environment, and Ungers, as a teacher trying to impart knowledge to his students interested only in social upheaval, converged in Ithaca, New York.
Early formations (1972)
早期形成
In the end it is a pity that in this historical process, everybody has been concentrating on Rem Koolhaas for his smartness and not for his ability as a good architect. Elia Zenghelis (Exit Utopia, p. 262)
Koolhaas became known for his writings before he began to build. The texts have engendered many interpretations, perhaps even more so than his buildings. In some ways the texts might be considered intentionally mystifying, insofar as they offer general thoughts on architecture and the conditions that form it, more than on Koolhaas’s intentions in a project. Somehow (because the writings appear more accessible perhaps?) there seems to be an idea that Koolhaas relegates architectural form to a secondary status, that he almost ‘forgets’to address it. This idea of ‘forgetting’ form does in fact derive from some of the wellknown texts of Koolhaas such as ‘Bigness’and Delirious New York. These are texts that explore the various contemporary conditions that surround architecture, that offer conceptual transformations without being explicit about the formal rules of architecture. In the work of Koolhaas, urban form becomes urban condition. In Delirious New York, the city that was built without recourse to (theories of) architecture, can now only be under- stood through the retroactive manifesto, which reveals the underlying logic of congestion and the vertical schism, to name but two ‘conditions’. The size, form and typology of the New York block is not the primary focus, but rather the presence of the grid as a strategy to contain difference, allowing for variety in the architectural infill. Yet the images accompanying the book also express a fascination with the crystallisation of the urban conditions into concrete and specific architectural forms, as well as with the explosion of different forms not governed by architectural coherence (Figs. 7, 8). To Zenghelis, the explicit preference for conceptual underpinnings more than form has everything to do with Koolhaas’s professional background. As scriptwriter Rem magnified the importance of the programme in architecture. Already established from Modernism’s outset in one form, amplified by Team X in another, the notion of the plan as scenario became central to the work of OMA, growing in importance to the point where it became a bureaucratic tyranny. In the present predicament and in retrospect,it is easy to recognise the shortcoming involved in neglecting the quintessence of form. Despite our radical drives we were allergic to the label of ‘formalism’the most misused, despotic and callous misrepresentation of meaning exploited by institutional modernism, in its calculating and opportunistic abuse of the‘ism’classification.
Figure 7. ‘Crude clay for architects’:rendering by Hugh Ferriss (as published in:Rem Koolhaas, Delirious New York, p. 115; image courtesy of the Avery Library, New York – Hugh Ferris Collection of Drawings).
Figure 8. Coney IslandGlobe Tower (aspublished in: RemKoolhaas, Delirious New York, p. 72).
Yet does this in fact mean that form is forgotten? It would seem that the texts and statements are also misleading. Although the constraints and conditions through which architecture is built do deeply concern Koolhaas, the evidence also seems to indicate that architectural form and composition concern him no less. The carefully selected photographs accompanying his work show an eye for the graphic and compositional quality not only of architecture, but also of objects and events (Figs. 9, 10). His concerns in architectural design are complex, they cannot be captured within a simple scheme of form versus function, nor do his designs represent political or moral ideas in a direct manner. In many cases, the projects are an assemblage of contradictory elements, which are nevertheless carefully orchestrated combinations. Therefore, despite his own misgivings about addressing the notion of form, the early work of Koolhaas, from his period at the AA in London (1968–1972) through to the completion of Delirious New York in 1978, contains an undercurrent of architectural form embedded in an exploration of the urban condition. To reveal this undertone of interest in the formal aspects of architecture, the work of Ungers is helpful, since he explicitly addresses many of the concerns that we can find implicitly present in the work of Koolhaas. Rather than obscuring these questions, Ungers addresses them directly and tries to explore them very specifi- cally in both text and object. From investigating the city as a‘work of art’in 1963 to his installation in the exhibition ‘Man transForms’ in 1976, Ungers reflected directly on the techniques and instruments of architecture itself. In other words: an exploration of the work of Ungers and Koolhaas as complementary oeuvres reveals a position that neither equates architecture with the political (as the more‘engaged’architecture of the 1960s did), nor deniesanypossibilityofsocialimpactforarchitecture (as the debates on‘autonomy’centring around the work of Eisenman did). Instead, both Ungers and Koolhaas are aware of the societal constraints that architecture operates within, and both demonstrate interests in social issues (such as the promise of the collective, the contemporary condition of the metropolis, the simply factual need for housing), yet they operate within the discipline of architecture and the tools that are available to it (which here I am, for the sake of argument, allowing to be encompassed under the larger category of‘form’). Regardless of personal ideas,they remain aware of the limits of architecture.
Figure 9. ‘Reality of theRCA slab’ (as published in: Rem Koolhaas,Delirious New York,p. 232).
Figure 10. ‘Rendezvous with destiny’ (as published in: Rem Koolhaas, Delirious New York, p. 142).
Towards a notion of form (1972–1975)
概念形成
As noted, insofar as Koolhaas addresses formal issues in architecture, he typically does so indirectly. His own writing emphasises the conditions within which architecture is construed, but many analyses of his work also focus on the programme, the scenario, the event and the analysis of urban conditions. While he primarily redirects the reader’s gaze to urban and ephemeral conditions, this does not reflect a lack of interest in architectural form. When he is searching for new words, new means to address architecture, it is not because he is looking for something formless, but rather that he is looking for a way to address the forms that are there but have remained ‘unseen’ by architecture. His ‘retroactive manifesto’, Delirious New York, struggles against the traditional vocabulary of architecture. It attempts to address New York from a new perspective, hoping to reveal what is already there. Here too, his encounter with the Berlin wall is visible: approaching it as an object of study, he began to discover as built reality the incredible architectural and urban ramifications of an object like the wall. This could not be comfortably analysed within the boundaries of the architectural tradition, but required a different mode of addressing it, like storyboards and collages. Similarly, the New York grid as an ordering mechanism at the scale of the city was revealed by studying the architectural results of an ‘accidental’plan.
The confrontation between architecture as idea and as built reality also made him explicitly sceptical of the revolutionary potential claimed for architecture in the 1960s. The difficulty in the ideological positions of the late 1960s caused to some degree a rift between the formal and the programmatic in architecture. This was to give rise to the highly autonomous architecture of Eisenman on the one hand, and the socially programmed architecture of Van Eyck on the other. Koolhaas found his space to think, write and design in the relative calm of Ithaca, where at least some questions of form were being made explicit in the work of Ungers and his colleague Colin Rowe. His ideas on architecture could begin to settle within this sphere of influence of Rowe, Ungers, and perhaps also Eisenman to some degree. The place itself had some influence-there was something about the amnesia of New York, the naı ¨vete´ of American architecture which was simply built reality without a traditional master plan. This allowed Koolhaas to look for what there already was, to explore the endless potential of the city as it stood. Here, New York represented the result of building without the weight of the (political) manifestoes being designed in Europe. The various applications of architectural form composition, detailing, massing, materialisation were not part of a grand ideology, but instruments to be used. Architecture was something to be made, not thought.
The tension between form and programme remains continually visible, and by making this so explicit, the question of form is often relegated to the background. Although Fritz Neumeyer acknowledges ‘the absolute sensual delight’ of the work, he simultaneously argues that the significance of the work somehow takes precedence over its physical form. In a sense, this indicates a shortcoming in the vocabulary of criticism itself, since the significance seems to derive precisely from the architectural language. It is sensual (thanks to Madelon Vriesendorp’s drawings) and brutal (in its employment of such monstrous late-modern archetypes as the Berlin wall). Neumeyer does note that the work of OMA responded to a condition found in Berlin that immediately provokes an understanding of an architectural ‘beyond’:‘not yet perceived by aesthetic criteria, the source of a new art.’He argues that this is an historic change in perspective that was part of the turn to modernity, best visible in the writing that turns to the ‘wrong’side of architecture, visible in the work of the engineers more than the architects. Here, a new set of parameters invokes a dramatic shift in architecture the introduction of concrete, glass curtain walls, spindly steel structures all indicative of a ‘new kind of architectural beauty to come’
It is this tension that Koolhaas finds himself struggling with. In his ambivalence towards the traditional notions of architectural form, he tried to write a book that does not use any literal architectural criteria, Delirious New York. As he states in an interview with Franziska Bollerey: ‘And this is why I wrote a book without literal architectural criteria. There is no mention of beautiful, ugly, tall, low, white... Nothing about appearances.’As those before him, he is conscious of a shift, of something that he cannot as yet describe. He concen- trates on avoiding traditional descriptions of architecture, on writing a manifesto for something that was built (unreflectively) in accordance with the spirit of its time. It is this aspect of his work that Neumeyer perceives as in accordance with modernity. Koolhaas does indeed turn precisely to the ‘wrong side of architecture’. It is, however, not the heroically engineered side of modernity, but a perhaps even more unforgivable side in the wake of the late 1960s: one of hedonism, of mass culture not as cheerful pop but as absolute reality (Figs. 11, 12). In the process, Koolhaas manages to describe the ineffable tensions in such concepts as the ‘lobotomy’ and the ‘vertical schism’, both of which allow the existence of distinct realities and absolute opposites within the same skin (Fig. 13). In the condition of the skyscraper, when the form disengages itself from the programme and manifests itself as an undeniable presence of architecture, it creates a new condition that is strong enough to encompass the complexity of everyday reality.
Figure 11. RemKoolhaas, ‘The Baths’(from: R.L. Koolhaas and E. Zenghelis with M. Vriesendorp and Z. Zenghelis, ‘Exodus, or the voluntary prisoners of architecture’ [project,1972]: copyright held by the preceding named individuals, 1972)
Figure 12. RemKoolhaas, ‘The Allotments’ (from:R.L. Koolhaas and E. Zenghelis with M. Vriesendorp and Z. Zenghelis, ‘Exodus, or the voluntary prisoners of architecture’ [project, 1972]: copyright held by the preceding namedindividuals, 1972).
Figure 13. ‘1909 theorem’: cartoon of skyscraper (as published in: Rem Koolhaas,Delirious New York, p. 83).
In the meantime, Ungers had been working along a similar line, but not with formal considerations as an undercurrent or with form as a counterpoint to programme, but rather as a direct line of inquiry in his understanding of architecture. Like Koolhaas, Ungers struggled with the extremely politicised view of architecture on the European mainland in the late 1960s. Unlike his students, he believed that buildingbeautifulhouseswasanimportanttask,and that one must take it seriously as an architect. This does not preclude thinking about more than only architectural questions, but it does indicate the limits of agency available to an architect. In an interview, Koolhaas notes an undertone of political issues in the work of Ungers, that nevertheless remains only that: ‘So in fact you also say in every work, that there are formal and morphological solutions for these things, but not social ones.’In reply, Ungers confirms a position towards that of the autonomy of art and architecture: ‘I believe that the social problems of architecture cannot be resolved. We do not have the instruments for this. They can only solve architectural problems. In the same way, art cannot solve societal issues.’Koolhaas resists this, questioning whether there is not some moral position embedded in the architecture. Although Ungers concurs that he has a personal moral principle, he describes it as separate from the architectural.
Utilising forms (1976–1978)
利用形式
Ungers expands upon his interestin morphology and the role of form in his 1982 publication Morphologie/City Metaphors. The publication was based on his installation for ‘Man TransForms’ in 1976 at the Cooper-Hewitt National Design Museum in New York, with an essay that was developed to explore more extensively ideas of image, analogy and metaphor, and their place in human thinking. In the essay he declares that form is necessary to human kind to bring order to the world, and that to do so he/she employs imagination together with thought. Ungers attributes a strong significance to the role of vision and imagination as the guiding principle upon which consciousness comprehends the world. Analysis may be necessary to understand various parts of our reality, yet to Ungers it is detrimental when taken too far, since it tends to also reduce everything to a chaotic mass where everything is of equal importance. The need for specificity and distinction is served by the imagination and by sensuous perception. In other words, Ungers allows the formal to be more than ‘decoration’, and also more than a singular expression of an underlying idea. He employs the concepts of metaphor, analogy, symbols, models to suggest that there is a space between the intention of the designer and the reception of the user that is productive in itself. It is the gap that Koolhaas sees in the presence of the Berlin wall, which Ungers here conceptualises as the very foundation of the architectural discipline.
In the book, as in the exhibition, this idea of the importance of forms and images is further explored through juxtapositions of two images and a word, which create a new whole (Fig. 14). Each group con- sists of an urban plan as the architectural image; a reference photograph, which is not part of the original design, but an associative image based primarily on formal similarities; and the word as a description of the conceptual content (Figs. 15, 16). To Ungers, this circumscribes a more complex reality than the typical architectural and urban analyses, which explore the quantitative or functional aspects of planning. Instead, his assemblages describe not only the object (the plan itself), but also ‘the concep- tual reality-the idea, shown as the plan-the image-the word.’
Figure 14. ‘Protection’ –plan of an ideal city,Georg Rimpler, 1670(O.M. Ungers,Morphologie/City Metaphors, pp. 30–31:image courtesy of Verlag der Buchhandlung Walther Ko¨nig, Cologne).
Figure 15. ‘Parallelism’–urban city for Magnitogorsk, Mart Stam, 1929 (O.M.Ungers, Morphologie/City Metaphors, pp. 34–35: image courtesy of Verlag der Buchhandlung Walther Ko¨nig, Cologne)
Figure 16. ‘Appendages’ – satellite town,Unwin 1928 (O.M.Ungers, Morphologie/City Metaphors,pp. 56–57: image courtesy of Verlag der Buchhandlung Walther
Ko¨nig, Cologne).
After the exhibition, this exploration of the role of form in human thinking is set aside. However, aspects of formal coherence and urban morphology do play a small but significant role in the 1977 Berlin summer academy on the‘City within the city’. As a design proposition, the ‘City within the city’is not dependent on a single architectural or urban gesture, but rather offers a framework within which differences can exist and be cultivated. Although the project was focused on a broader problematic of urban redevelopment for a shrinking population, it makes a subtle appeal to architectural form in its selection of the‘islands’of Berlin that would be salvaged. The choice of urban islands is to be guided by the‘degree of clarity and comprehensibility of the existing basic design principles’, although these spaces should not be established‘on the basis of a particular taste or aesthetic conceptions’. These comments remain little more than a suggestive distinction between some idea of‘pureform’asvaluable and a ‘particular taste’which is dismissed. Although these comments are not clarified,the material accompanying thesis 6 does recall the mechanisms of the image groups in Morphologie/City Metaphors: in addressing an area of Berlin such as Kreuzberg,a suggestion is made for a reference project, in this case Manhattan, and the ‘city island’ is given form in between the plan and the reference project (Fig. 17). The series of images is not as diverse as those published in Morphologie/CityMetaphors,butitcontains a similar mechanism of juxtaposition that appeals to more than the urban plan itself.
Figure 17. Kreuzberg as city ‘island’ (as published in ‘Cities within the City’, Lotus,19, p. 89: copyright O.M. Ungers; image courtesy of Ungers Archiv fu¨r Architekturwissenschaft,Cologne).
Figure 17. (Continued.)
Contradictions and oxymorons
矛盾和矛盾修饰法
The test of a firstrate intelligence is the ability to hold two opposite ideas in the mind at the same time, and still retain the ability to function.
-Scott Fitzgerald, as quoted in Delirious New York, p. 162.
The acknowledgement and incorporation of contradictions is a theme that runs throughout the work of both Ungers and Koolhaas. In part, this interest in conflicting ideas is a response to an increasingly heterogeneous reality that architecture is simply confronted with. Yet both architects not only refer to this as a cornerstone of the metropolitan condition, but also employ a specific concept to harness and utilise these contradictions in their designs. For Koolhaas, it is the oxymoron, while for Ungers, it is the coincidentia oppositorum. Ungers borrows the notion of the coincidentia oppositorum from the mediaeval philosopher Nicholas of Cusa (Nikolaus von Kues), to identify a‘coincidence of antitheses and not their overcoming’. Recalling the composite images in Morphologie/City Metaphors, ‘these contradictions do not shut themselves up in their antithetical nature, but are integrated into an allinclusive image.’ To Ungers, this allows a new vision for architecture, one that releases itself from the obligation of unity. ‘A new dimension of thought is opened up if the world is experienced in all its contradictions, that is in all its multiplicity and variety, if it is not forced into the concept of homogeneity that shapes everything to itself.’ While his colleagues sketched a world of architectural unity, the coincidentia oppositorum gave Ungers a way to conceptualise plurality and use it in a formal sense. In a similar fashion, the oxymoron, as a combination of contradictory words, allows a simultaneous presence of incongruous realities. As an intellectual construction, it allows for the diversity of urban life to flourish within the confines of a specific architectural container. Both concepts situate architecture as a strategic intervention within the plurality of the contemporary city that does not attempt to create a formal unity in order to smooth over contradictions.
For both Koolhaas and Ungers, the texts and the projects offer different ways of exploring their ideas. The form they give their buildings cannot be examined as completely separate from the ‘expression of a spiritual content’ (to recall Ungers’s early definition of form), yet it is also not a direct extrapolation of their ideas. Conversely, the texts are not simply explanations of the projects, but form a parallel trajectory of intellectual explora- tion. In text, Ungers explores specific issues of archi- tectural form such as proportion and order. 33 Yet he also experiments with visual metaphors and analogies in Morphologie/City Metaphors by creating composite images that explore the role of form in the conceptual structuring of the world. Koolhaas actively sought a new vocabulary to interpret an existing city in Delirious New York, while he also employs techniques such as the storyboard to compose specific visualisations of the potential realities of architecture. The projects of OMA tend to call attention to oppositions rather than subdue them. 34 The role of form in the work of OMA is not about the autonomy of form as an experimental drive within the limits of the discipline, taking no account of possible external realities. Rather, as Neumeyer notes, it uses an‘aggregation of metropolitan life in everchanging configurations ... with a daring programme in a conventional (even boring) architecture’. This metropolitan condition then breathes new life into architecture. In the context of the late 1960s, Ungers and Koolhaas counter the dominant debate by utilising conflicting ideas. Rather than extrapolate the political directly into their architecture and give it a physical form, they explored the formal autonomy of architecture while attempting to understand its cultural ramifications in the meantime.
This is also where we find a distinction between Koolhaas and his former partner Elia Zenghelis. ‘He distances himself from the proliferation of metaphors in Exodus, when it should really have been concerned with pure architecture and its autonomy. Koolhaas does not fully subscribe to this; for him, there is a kind of social programme underlying Exodus: “At the very least, there is a sort of overwrought insistence on collectivity”, which seems to derive from his admiration of Soviet constructivist projects. Zenghelis, in the end, does retreat further into a notion of autonomy, holding the conviction that the only way forward for architecture is to focus on form, which in this case seems to be primarily visual in that it should undergo an‘iconographic re-articulation’. Koolhaas, on the other hand, by maintaining and cultivating the oppositions he sees as part of the metropolitan condition, creates architectural strategies that remain flexible through- out urban transformations. His use of the oxymoron as a design tool-the clash of inherent contradictions-clears out a space of architectural specificity that stands its ground because it does not offer a direct link between form and meaning.
To return to an earlier thought then: ‘I would never again believe in form as the primary vessel of meaning’. This statement does not allude to the problem of form as a ‘vessel for meaning’, as much as it dismisses the simplicity with which Koolhaas’s architectural education equates specific forms with specific (political and social) consequences. Instead, he implies that the systematic exploration of various architectural forms is necessary to under- stand the contemporary metropolis. The Office for Metropolitan Architecture finds its metropolitan character in the presence of opposing‘realities’, and uses architectural specificity in order to encourage the multiplicity of urban forms. The freedom implied in the ideas of the contradictio in opposi- torum and the oxymoron, becomes a tool in which formally antithetical spaces are driven to the extreme. The manner in which the two architects employ these concepts does differ slightly: where Ungers uses the contradictio in oppositorum on a primarily formal level (almost as a compositional technique) it becomes more of a strategic condition for Koolhaas the oxymoron allows him a freedom of design by creating a framework rather than a specific formal ‘style’. The main distinction between Koolhaas and Ungers is in their final treatment of the conflicting realities they attempt to house within their designs. Koolhaas more readily accepts the beauty of reality ‘as is’, while Ungers still tries to unveil the potential beauty he sees in it. Yet despite these evident differences in their work, they share a similar interest in the formal tools of architecture and their ability to incorporate and to enhance contradictions, which in turn contributes to the capacity of architecture to remain significant over time.
Notes and references
笔记和参考
1. F. Neumeyer, ‘OMA’s Berlin : The Polemic Island in the
City,’ Assemblage, 11 (1989), pp. 36–52.
2. J. Cepl, Oswald Mathias Ungers: Eine intellektuelle Biografie (Cologne, Verlag der Buchhandlung Walther Ko¨nig, 2007). Cepl traces the presenceof the Vero¨ffen-
tlichungen zur Architektur in London to James Stirling,referring to an earlier publication by Gerhard Spangenberg, ‘Oswald Mathias Ungers als Lehrer und Architekt’, Der Architekt, no. 9 (September, 1987),pp. 417–421. Cepl does note that some accountssuggest that Leon Krier brought them to the attention of Stirling (p. 295, and note 495).
3. In an early manifesto on architecture written together with Reinhard Gieselmann, Ungers calls architectural form ‘the expression of spiritual content’: O.M.Ungers, R. Gieselmann, ‘Towards a New Architecture’(1960), in, Ulrich Conrads, ed., Programs and Manifestoes on 20th-Century Architecture (Cambridge, Mass.,MIT Press, 1970 [orig., Frankfurt, Verlag Ulstein,
1964]), pp.165–166.
4. ‘There is more profit to be had from an education that one does not agree with: it enforces competence. Inisolation, you continually need to found and argue your opinions.’ (‘Man profitiert mehr von einer Unter weisung, mit der man nicht u¨bereinstimmt: Das 257 The Journal of Architecture Volume 13 Number 3 zwingt zu tu¨chtigen Reflexen. Isoliert muß man seine Standpunkte dauernd begru¨nden.’) ‘Die erschreckende Scho¨nheit des 20. Jahrhunderts,’ Archþ, 86(August, 1986), pp. 34–43.
5. As this is a retrospective text, no doubt these five‘reverse epiphanies’ have been formulated a little more persuasively in accordance with the ideas that have engaged OMA over the past twenty years. Never theless, in earlier comments on the Berlin wall, he also notes the tensions and contradictions along the wall,when he refers to the ‘bizarre, spontaneous meaning and credibility that emanate from this place. ... On my walks through Berlin I encountered on the one
hand a deeply striking ambiance ... And on the other I discovered many little objects along these neglected “terrains vagues”, these unbelievable spaces of freedom, which stood in their places with a great self-evidence.’ Rem Koolhaas in conversation with Franziska Bollerey, Bauwelt, 17/18 (1987),pp. 627–633.
6. This theme will return in his 1972 project ‘Exodus, or the voluntary prisoners of architecture’, where a form of Berlin wall encloses those who are ‘strong enough’to inhabit his project.
7. ‘Field trip, A(A) Memoir’, in SMLXL, pp. 215–232. The 22 years that passed between the project presentation and the writing of the memoir perhaps explains the misattribution of the publication Architecture: Action and Plan to Peter (and Alison) Smithson. In fact, it was written by the other Peter at the AA, Peter Cook.
8. Ibid. p. 231
9. ‘The City as a Work of Art’, excerpt, in, Joan Ockman,ed., Architecture Culture 1943–1968 (New York,Columbia Books of Architecture / Rizzoli, 1993), pp.362–364. An important observation is made by Jasper Cepl in his extensive study of Ungers, where he notes that Ungers was so driven to morphology that he in essence considered everything scaleable:Jasper Cepl, O.M. Ungers, eine intellektuelle Biografie(Cologne, Verlag der Buchhandlung Walther Ko¨nig, 2007), p.141. This point forms a crucial distinction from the approach of Koolhaas, and is visible for example in Ungers’s competition entry for Roosevelt Island in 1975, which is a miniature Manhattan.
10. RossiintroducedtheworkofUngerstoItalyinCasabella,244 (1960). Ungers organised a Team X meeting in Berlin in 1965, but even then the differences were visible. Ungers’s sympathy lay more with the rationalist approach to urban and architectural form that was present in the Italian circles surrounding Rossi. The most dramatic gesture from the side of Team X is represented by Aldo van Eyck’s fuming ‘Letter to Mathias Ungers from another world’, in Spazio e Societa`, 8(1979), where he declares Ungers as being completely at odds with everything that Team X stands for.
11. The Berlin lectures of 1964–65 were recently published in Archplus, 179 (July, 2006). These lectures also illustrate the strong morphological interest of Ungers.
12. See ‘Oswald Mathias Ungers im Gespra¨ch mit RemKoolhaas und Hans Ulrich Obrist,’ Archþ, 179(2006), pp. 6–11, and E. Mu¨hlthaler, ‘Lernen von O.M. Ungers: Die Berliner Lehrzeit,’ in, E. Mu¨hlthaler,ed., Lernen von OMU, catalog (Berlin, Archþ and TU,2006), p.28.
13. According to Cepl, student unrest was not the sole problem for Ungers at the time, who was feeling increasingly at the mercy of his clients, and the demands placed upon him. However, the last conference Ungers organised at the TU Berlin, Architek-turtheorie in 1967, ended in student protests and descended into chaos: J. Cepl, O.M. Ungers, eine intellektuelle Biografie, op. cit., p. 228.
14. As is discussed later, he wrote Delirious New York without using any typical architectural terms this was an experimental side to the book: the desire, in a sense, to redefine how we speak and think about 258 OMA as tribute to OMU: exploring resonances Lara Schrijver architecture. Rem Koolhaas in conversation with Franziska Bollerey, Bauwelt, 17/18 (1987), pp. 627–633. ‘Bigness’ revolves around an urban condition of scale that transcends formal tools, about a condition that creates something new.
15. Elia Zenghelis, in, Martin van Schaik, Otakar Macel,eds, Exit Utopia: Architectural Provocations 1956–1976 (Munich, Prestel, 2005), p. 261. According to Zenghelis, they both feared the label ‘formalism’being applied to their work, with its connotations of a cavalier disregard for reality. Considered in the light of the debate on architectural autonomy, this fear
was perhaps somewhat justified.
16. Although he does not offer a precise definition of‘form’, he does, for example, state that ‘the process of translation from concept to pure form interests us’. Rem Koolhaas in conversation with Franziska Bollerey, Bauwelt, op. cit., pp. 627–633.
17. Man transForms, exhibition at Cooper-Hewitt, 1976.Later, Ungers published his installation with an accompanying essay on images and metaphors, as Morphologie/City Metaphor (Cologne, WaltherKo¨nig, 1982).
18. ‘People can inhabit anything. And they can be miserable in anything and ecstatic in anything. More and more I think architecture has nothing to do with it. Of course that’s both liberating and alarming.’(interview,Wiredmagazine,July,1996):seehttp://www.wired.com/wired/archive/4.07/koolhaas.html)
19. This was particularly strong in the Netherlands, where ideological battle lines were drawn in the magazines and at the TU Delft, not least by Aldo van Eyck.Perhaps Koolhaas’s background made him more aware of the flaws in this ideological rift.
20. Koolhaas remarks that Rowe and Ungers share many of the same ideas, which no doubt they would have contested at the time. Yet this remark may signify a correspondence in their work that is as yet under-recognised. ‘Die erschreckende Scho¨nheit des
20. Jahrhunderts,’ Archþ 86 (August, 1986),pp. 34–43.
21. Koolhaas worked on the manuscript for Delirious New York with a fellowship at the Institute for Architecture and Urban Studies in 1973, where Peter Eisenman was director.
22. F. Neumeyer, ‘OMA’s Berlin : The Polemic Island in the City,’ op. cit., pp. 36–52: quotation from p. 43.
23. ibid., pp. 36–52: quotation from p. 44.
24. ‘Und so habe ich ein Buch geschrieben, in dem wortwo¨rtlich architektonische Kriterien fehlen. Kein einziges Mal ist die Rede von scho¨n, ha¨ßlich, hoch,niedrig, weiß... Nichts u¨ber das
A¨ußere.’ Rem Koolhaas in conversation with Franziska Bollerey, op.cit., pp. 627–633: quotation from pp. 628–629.(See also ‘Die erschreckende Scho¨nheit des 20. Jahrhunderts,’ op. cit., p. 42.)
25. ‘Und eigentlich sagen Sie auch in jeder Arbeit, dass esfu¨r diese Dinge formal und morphologisch Lo¨sungengibt, aber nicht sozial.’: ‘Oswald Mathias Ungers imGespra¨ch mit Rem Koolhaas und Hans Ulrich Obrist’,Archþ, 179 (2006), pp. 6–11: quotation, p. 10.
26. Ibid.:’Ich bin der Meinung, dass die sozialen Probleme von Architektur nicht gelo¨st werden ko¨nnen. Wirhaben keine Mittel dazu. Sie ko¨nnen architektonischeProbleme lo¨sen. Genauso kann Kunst die gesellschaftlichen Fragen nicht lo¨sen.’
27. O.M. Ungers, Morphologie/City Metaphors, op. cit.,p. 14.
28. For a more specific elaboration on the idea of the City within the City, see my article ‘The Archipelago City:Piecing together collectivities’, OASE, 71 (2006),pp. 18–36.
29. ‘CitieswithintheCity’,thesis5,inLotus,19,pp.82–97.
30. In the original 1963 text ‘The Crack-Up’, the phrase is actually ‘opposed ideas’ rather than ‘opposite ideas’(Oxford Book of 20th Century Quotations, 113:6).259 The Journal of Architecture Volume 13 Number 3 The continuation of the essay seems particularly suitable to the two architects being discussed here:‘One should, for example, be able to see that things are hopeless and yet be determined to make them otherwise.’
31. Lotus Documents (Quaderni di Lotus) no. 1, ‘Architecture as theme’, O.M. Ungers (Milan, Gruppo Editoriale Electa, 1982).
32. This is already intimated in the idea of the ‘verticalschism’, which depends on architectural specificity to allow for the ‘instability of a Skyscraper’s definitive composition’: R. Koolhaas, Delirious New York (Rotterdam, 010 publishers, 1994 [orig. 1978]), p. 107.
33. See,forexample,O.M.Ungers,‘Ordo, fondoetmesura:The Criteria of Architecture’, in, Henry A. Millon, ed.,The Renaissance from Brunelleschi to Michelangelo:The Representation of Architecture (London, Thames and Hudson, 1994), pp. 307–317.
34. Fritz Neumeyer was attuned to this encompassing ambivalence of the work between pairs of oppositions in his article ‘OMA’s Berlin’, Assemblage, 11, noting the references to the ‘shocking beauty of the 20th century’, the ‘minimal architectural interventions’(with reference to Leonidov) combined with the ‘absolute sensual delight’ in OMA’s early projects (p. 43), and that the 1989 Paris world exposition was ‘a field of programme ... realised in its purest form, almost without
architectural intervention.’
35. Hilde Heynen, ‘The Antinomies of Utopia. Superstudio in context’, in, V. Bijvanck, ed., Superstudio: The Middelburg lectures (De Vleeshal and Zeeuws Museum,2005), pp. 61–74.
36. ‘AuchwennsiebeidedieRealita¨tanerkennenunddaraus Kraft scho¨pfen, ist doch Koolhaas eher bereit, dich dies,so wie sie ist, scho¨n zu sehen, wa¨hrend Ungers immer noch daran liegt, sie nach seinem Bilde umzuformen zu dem, was in ihr steckt’: Jasper Cepl, O.M. Ungers, eine
intellektuelle Biografie, op. cit., p. 347.
Bibliography
参考文献
F. Bollerey, ‘...immer wieder eine Mischung von Verfu¨hrung und Ungenießbarkeit ins Spielbringen’, interview with Rem Koolhaas, Bauwelt, 17/18 (1987), pp. 627–633.
J. Cepl, O.M. Ungers, eine intellektuelle Biografie (Cologne, Verlag der Buchhandlung Walther Ko¨nig,2007).
A. van Eyck, ‘A message to Mathias Ungers from a different world’, in Spazio e Societa`, 8 (1979), pp. 63–64.
H. Heynen, ‘The Antinomies of Utopia. Superstudio in context’, in, V. Bijvanck, ed., Superstudio: The Middelburg lectures (Middelburg, De Vleeshal and Zeeuws Museum, 2005), pp. 61–74.
H. Klotz, ed., O.M. Ungers: 1951–1984, Bauten und Projekte (Braunschweig, Vieweg, 1985).
R. Koolhaas, N. Kuhnert, P. Goulet, ‘Die erschreckende Scho¨nheit des 20. Jahrhunderts’, Arch þ , 86 (1986),pp. 34–43.
R.Koolhaas,‘WeirdScience:ExcerptsfromaDiary’,inSMLXL(Rotterdam, 010 publishers, 1995), pp. 604–661.
R. Koolhaas, ‘Field trip, A(A) Memoir’, in SMLXL (Rotterdam, 010 publishers, 1995), pp. 212–233.
R.Koolhaas,interview,Wired(July,1996),see http://www.wired.com/wired/archive/4.07/koolhaas.html
R. Koolhaas, Delirious New York (Rotterdam, 010 publishers,1994 [orig: New York, Oxford University Press, 1978]).
E. Mu¨hlthaler, ‘Lernen von O.M. Ungers: Die Berliner Lehrzeit’, in E. Mu¨hlthaler, ed., Lernen von OMU, catalog(Berlin, Archþ and TU Berlin, 2006), p. 28.
F. Neumeyer, ‘OMA’s Berlin : The Polemic Island in the City’,Assemblage, 11 (1990), pp. 36–52.‘OswaldMathiasUngersimGespra¨chmitRemKoolhaasund Hans Ulrich Obrist’, Arch þ , 179 (2006), pp. 6–11.
P. Riemann, ‘OMU and the Magritte Man’, in, E. Mu¨hlthaler,ed., Lernen von OMU, catalog (Berlin, Archþ and TUBerlin, 2006), pp. 176–177.
L. Schrijver, ‘The Archipelago City: Piecing together collectivities’, OASE, 71 (2006), pp. 18–36.
260
OMA as tribute to OMU: exploring resonances Lara Schrijver
O.M. Ungers, ‘Architecture as theme’, Lotus Documents (Quaderni di Lotus), no. 1 (Milan, Gruppo Editoriale Electa, 1982).
O.M. Ungers, Morphologie / City Metaphors (Cologne,Walther Ko¨nig, 1982).
O.M. Ungers, ‘Ordo,fondo et mesura: The Criteria of Architecture’, in, Henry A. Millon, ed., The Renaissance from Brunelleschi to Michelangelo: The Representation of Architecture (London, Thames and Hudson,1994), pp. 307–317.
E. Zenghelis, ‘Text and Architecture: Architecture as Text’,in, Martin van Schaik, Otakar Macel, eds, Exit Utopia:Architectural Provocations 1956–1976 (Munich,Prestel, 2005), p. 255–262.
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