This article argues that apophatic spaces contain certain qualities that enable the designing of evental structures and therefore create a network of socially oriented spaces established by transgressing the current paradigm. The aim of this article is to analyze the qualitative properties of spatial discontinuities that are found within the urban frame of Athens so as to design accordingly generic spatial forms that allow the emergence of the event of free interpretation and appropriation of spaces. The urban fragments where the apophatic and ambiguous spatial conditions are observed, are being studied as signs of a communicative language. Therefore, the methodology that is followed in order to design the generic evental spaces described above has three stages:
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first, the apophatic spaces of the research are studied as empty signifiers that obtain meaning through the comparison of similar types of spaces included in the survey
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second, these spaces are observed as places of different qualities, noted with different colors on the images of the spaces, in order to be categorized and allow different types of possible social interactions and unexpected events
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third, the apophatic spaces are analyzed as structures of interchanging notions and identities that create various interpretations and allow the emergence of social public space
As a result, the general qualities observed within the apophatic spaces become guides for the designing process of generic spaces that contain the same possibilities of emerging notional and pragmatic events.
1. Apophatic spaces as empty signifiers: the emerging event
Supposing that architectural space contains intentional functions leading to a predetermined spatial experience, we could assume that only in the context of a spatial and notional discontinuity one could have a spontaneous experience. Therefore, the question that arises is in which way apophatic spaces could contribute to the designing process of structures that allow free atomic and hyper-atomic interpretations and consequently become spaces of social and individual liberation. The apophatic spaces we observe in the city can carry a double meaning: they constitute a mnemonic mechanism of their abandonment and their previous condition, as well as a place of emergence of the new, the spontaneous and the unexpected. The description or the naming of such places comes with difficulty. They are ambiguous places where opposing notions emerge, such as emptiness and fullness, confinement and liberty, disappearance and appearance, probability and improbability, limit and transcendence. Many designations have been used, at times, to describe them, such as: abandoned, unused, residual, naught, no-name, deserted, dead, empty, uncertain, temporary, indefinable, delinquent, in-between, apophatic, etc. The indefinite number of designations that have been attributed to these places lead to the conclusion that they themselves obtain an infinite number of meanings and thus constitute places of infinite possible situations. Therefore, they become a version of space that can receive infinite potential fillings functioning as the innumerable possibilities of their qualities or as the interminable versions of unconscious events.
Production and attribution of meaning as a system of differences among similar types of spaces
In the same way that empty signifiers function within a text, spatial discontinuities can be approached as linguistic structures that receive multiple meanings. Every spatial structure emits a message that is interpreted differently by each subject, in the same manner that is happening with the words of a language. According to the linguist Ferdinand de Saussure, a system of signs receives meaning not from the objects or subjects that it is related to, but in accordance to their relationship with other signs of the same language (Saussure, 1959). Similarly, the totality of apophatic places constitutes a system of equivalent spaces where every unit receives a meaning in comparison to the rest of the spaces. In this way, each part of the total can be notionally related to the rest and, at the same time, become an autonomous unit of notional production. The alteration of correlating similar spaces has, as a result, the emergence of complex meanings and ambiguities, something that is relevant to a non-verbal language of communication. Therefore, the apophatic spaces we encounter around the city constitute a significant total that is autonomous and independent from the rest of the functional city and is structured as a complete system that produces meaning, just like it is produced by a linguistic system.
Spatial discontinuities as places of emergence of the event
The dynamic situations that appear during the attribution of meaning within the empty spaces, determine their qualities and the morphogenesis of their potential structure. In the same way that linguistic slips in psychoanalysis project aspects of the unconscious, in spatial reality, spatial discontinuities, as absences of experience, constitute points of emerging events. The singularities that appear in every system become points of transformation of the system, meaning points of emergence of new creations. Accordingly, the structure itself contains the probable appearance of its qualitative alterations, as well as its morphogenesis. Therefore, the points where the apophatic spaces emerge are points of rupture of pre-existing structures, fostering the appearance of events as well as the creation of new structures and situations that radically overturn the previous paradigm. All these spaces are connected with each other within an immaterial network, where the event is the timeframe of transcendence and radical change of the current rules of a structure. These events occur unexpectedly and emerge due to an astounding causality. Thus, the event is the beginning of a new creation that occurs without logical continuity within the spatial reality.
More specifically, “the event is the place where the ontological field becomes dematerialized” (Badiou, 2005), something that takes place only within conceptual or spatial voids; it also appears within the rupture forming between two heterogeneous multiplicities. The abolishment of every cultural, political or social foundation which is observed in these places results in the emergence of the event, thus, the emergence of a truth that represents the need of introducing a new signifier. The event is meant as something that is impossible to happen in our perceived reality; nonetheless, it takes place as something unexpected. It is the multiple appearances of the impossible and its structure constitutes the infinite reflection of the possible capability of the present. Additionally, the place of the event is the void, or else, a structure that has the ability to receive, a reception. This structure lends its qualities to everything it receives and projects. Also, the event is delineated according to time; therefore, it has a beginning and an end and consequently gives its place to other events. The multiple, with common root, events, as is for example the appearance of apophatic spaces in the city, can motivate changes, as they constitute places of dispute within the perception of our reality.
Production of new notional origins and creation of spaces
Therefore, while these points of discontinuity lack any notional foundation, appear, as results of the event, some arbitrary origins. Peter Eisenman, in his work “The End of the Classical” (Eisenman, 1984) examines the arbitrariness of emerging origins and distinctively mentions that every architectural work is created upon them. These origins do not have the characteristics of a stable point but those of a procedure. This arbitrariness is not to be understood as by chance, but can give someone the freedom to choose among produced notions leading to the procedure of the work. Consequently, the arbitrariness of the origin constitutes a model of descriptions through negations or absences of original terms, a feature that can create each time a new language of description. Thus, these arbitrary origins could be studied in order to lead us to the creation of new spatial structures; this can be realized by in-situ observations of qualitative properties of apophatic spaces.
2. Qualitative properties of apophatic spaces as means to activating social interstices
In his essay “Terrain Vague” the architect Ignasi de Solà Morales Rubio describes the qualities contained within these fragmented transitional spaces by using contradicting terms (Solà Morales Rubio, 1995); this is a way of revealing the conflicting, yet charming and promising, nature of such places. Apophatic spaces are linked to the appearance of urban wildness, meaning the spontaneous and uncontrollable growth of nature that makes these places points of liberation from motive driven urban planning. Hence, the existence of terrain vagues states that there is a transition from the current paradigm to the next, something that can happen in a transcendental yet unnoticeable way. Apophatic spaces can be compared to contemporary monuments, scattered within the urban frame and able to compose a narrative of historical events. Thereby, they function as the city’s memento mori; Aldo Rossi refers to these places, in his work “The Architecture of the City”, as points of transition, which are in need of re-designing (Rossi, 1982). In contrast, Michel Foucault in his work “Des Espaces Autres” presents apophatic spaces as places that escape controlled urban environment, and names them Heterotopias (Foucault, 1984). Heterotopias not only function with completely different rules than the rest of the city, but also are organized in a completely different timeframe, thus consisting a type of a traversable historical archive.
Collecting a sample of apophatic spaces within the urban frame of Athens
Prompted by the above, and driven by the fact that discontinuities are the only places where spatial experience is spontaneous and non-instructive, this research aims to register a sample, ninety-seven spaces in total, of empty, transitional spaces found in the city of Athens. The sample contains spaces from various areas, such as Exarcheia, Kypseli and Psyri, in order to observe their qualitative properties. This selection of properties will contribute to the design of a structure that is open to constant change, or else an evental structure. After the registration, an identity is attributed to each registered space; this identity is composed of three parts: the significant description, the notion and the quality. In the description, the apophatic space is being described by in-situ observations of the existing phenomena and the unexpected functions of the place observed. At this point, it is important to realize that apophatic spaces are independent works of architecture, just as they are observed in each moment, having no connection or bonds with their previous functional states. During the process of attributing an identity, several notions that refer to each abandoned place arise within the mind of the observer. These notions fluctuate metaphorically above the apophatic places, containing a total of substantial characteristics for each space and also comprising the principle and the purpose of their existence. Finally, the qualities of such places reflect their significant possible traits and also the probable situations that are embedded within them. Thus, each quality constitutes a new possibility or a new situation that can arise as an outcome for each particular space.
Creating spatial categories that arise from apophatic spaces’ qualitative properties
From each given identity arises a set of qualitative spatial categories or patterns that can be turned to active design proposals. The categories that arise are: Enclosed space, L-shaped space, Interior high ceiling space, Outdoor accessible space, Divided structure, Side-entrance space, Trisected side space, Multiple cells, Diagonal Permeability space, Accessible roof and Outdoor transitional structure. Every apophatic space observed in the city can contain a set of these categories; this co-existence of different qualitative patters can create a new paradigm of approaching space that is open to new types of sociability. The different qualities of each structure, as well as their shared interrelations result to the formation of a unique spatial entity. The way in which they are configured and spread within the urban frame, replacing the existing points of failure, can activate a new layer of social spaces. As a result, this new network of spaces has a distinctive social character that motivates social interactions. Such places of sociability and conversation have been named, by Nicolas Bourriaud, as “social interstices” (Bourriaud, 2002).
Enclosed space: The quality of enclosed space has to do with notions such as collapse, interiority, enclosure, introversion, protection, demolition etc. This type of space has been observed in many examples of apophatic space and it is mostly created due to the collapsing of a roof while the rest of the structure remains functional and could be used as a place of recollection or a patio.
L-shaped space: This quality of space is related to notions like transition, demolition, concentration, introversion and cessation. This type of space is mostly observed on the side or the back side of an apophatic space and could be used as a place of rest or a back garden.
Interior high ceiling space: The abandoned buildings found among the examples of apophatic spaces have certainly a greater interior height of the ceiling than recently built spaces. Therefore, these spaces could be used as staircases, exhibition spaces or libraries, allowing unexpected encounters and events. These places are linked to notions such as symmetry, verticality, flow, assembly, interiority, transition ect.
Outdoor accessible space: This type of space is observed in empty and abandoned plots where the public has immediate access and is usually found among two other buildings. It is related to notions such as surface, connection, openness, accessibility, transition, recess etc. It could become a place of gathering and conversation or an outdoor cinema, theater or music scene.
Divided structure: The type of the divided structure is observed in most of the examples that contain abandoned buildings. It is linked with notions such as habitation, interiority, reception, emptiness, division, etc. These types of spaces could be used as houses or as common spaces that suggest a new kind of appropriating a habitable structure.
Side entrance space: This type of space refers to an abandoned building that has side-entrance while the openings of the structure are parallel to the street. These spaces are characterized by notions such as connection, immediacy, seclusion and interiority and could be used for purposes that serve the community.
Trisected side space: This type of space concerns the structures that have a direct contact with the public space through their front openings. It is linked with notions such as gathering, directness, appropriation, communication etc. This type of structure could be used as a space of gathering for the local communities or an art workshop etc.
Multiple cells: The phenomenon of repetitive spaces is observed in many of the apophatic examples. These spaces are connected to the notions of repetition and order and therefore could accommodate functions such as education or any other program that demands multiple rooms.
Diagonal permeability space: This structure is characterized by notions such as permeability, connection, extroversion and directness. It is usually observed on the ground floor of abandoned buildings where there is direct visual connection between the individual and the inner part of the space. These structures could be used as places of commerce or local markets as they enhance public communication.
Accessible roof: The type of the accessible roof is quite common among the examples of apophatic space recorded in this research. This structure could become a meeting point for common public activities or just a place for relaxation. It is linked with the notions of accessibility, activity, connection and detonation.
Outdoor transitional structure: This type of space usually serves as an extension of public space or is either attached to private structures, functioning as an in-between space of transition. It is linked to notions such as connectivity, transitivity and accessibility. It could function as a common garden or an open public space.
3. Structures of the constantly changing connotative message: forming micro-utopias
Recognizing that the desires of a community can be expressed through the symbolic order, meaning through a system of significance that is culturally oriented, it becomes apparent that this procedure takes a totally different turn within a structure that accepts the event and therefore is empty of cultural signifiers. A social group that is present within a space where the historical and cultural foundations are missing, comes to term with the absence of connotative forms, thus is free to interpret the structure in terms of hyper-atomic expressions of desires. Therefore, in the context of a supposed social interstice within these potential structures, we could observe a connection between the real and the fantasy being established and growing. The French psychoanalyst Jacques Lacan described this flux of signification among the real, the fantasy and the symbolic by using the symbol of the Borromean Knot (Lacan, 1972). The use of a topological symbol that expresses these interrelations signifies the importance of the alteration of meaning that is taking place within the structures where the canonical rules of experience are absent.
The newly created spatial systems are based on the development of interpersonal relations, as well as the expression of intent among the people who use them. Due to the absence of any pre-constructed identity, these systems are open to any functional change. Essentially, they constitute places of possible interactions, contrary to being places of predetermined functions. More specifically, Nicolas Bourriaud states: “The essence of humankind is purely trans-individual, made up of bonds that link individuals together in social forms which are invariably historical” (Bourriaud, 2002). Therefore, the relational structure is regarded as a form that bears the characteristics of a culture. Thus, the encountering of diverse and miscellaneous elements within this space, contributes to the creation of new structures and forms and therefore to the creation of new worlds. Moreover, the structures could be defined as constant intersections that result in the development of dynamic relations from one situation to the other.
Activating social interstices and creating social space
The acceptance of the constantly changing connotative message is a fact that contributes to the activation of spaces, which are organized based on encountering, interacting and expressing freely individual intentions. This concept of social gathering is also connected to a possible de-materialization of the structures. Louis Althusser talked about this “materialism of encounter” by referring to it as a starting point of an unexpected world that doesn’t have a pre-existing meaning or beginning, not even a purpose (Althusser, 1995). The cause of existence of such structures refers to a more conceptual level that is innate as a quality of this space and carries the possibility of a probable materialization of this state. As a result, the spatial structures go under a procedure of de-materialization and are reduced to a more theoretical level of existence. The resulting space introduces a new model of sociability by creating “free areas and time spans whose rhythm contrasts with those structuring everyday life, and it encourages an inter-human commerce that differs from the “communication zones” that are imposed upon us”.
These gatherings of the communities function as relational mechanisms that contain a degree of randomness. Moreover, the formed micro-utopias are created within the limits of permission of the current paradigm and therefore promote changes. Felix Guattari talked about these strategies of creating social utopias by supporting the idea that microscopic changes, to the level of the neighborhood or the community, can play a significant role to the transformation of a society, rather than radical and grand-scale actions (Guattari, 1984). Therefore, everything depends on the capability of the social groups to define their collective reality in every level according to their will to transform. Consequently, the paradigms of the spatial categories formed in this article are based on the concept of human interactions and the creation of relationships that contribute to the acceptance of events occurring within the space, thus promoting social transformation.
4. Designing the space of free interpretation: the evental city
Through the analysis of samples of apophatic spaces scattered around Athens and the study of their qualitative properties, derive eleven categories of qualitative spatial structures (Enclosed space, L-shaped space, Interior high ceiling space, Outdoor accessible space, Divided structure, Side-entrance space, Trisected side space, Multiple cells, Diagonal Permeability space, Accessible roof and Outdoor transitional structure). Consequently, these structures are being designed in 3D shapes as generic forms that contain the qualities of apophatic spaces observed in-situ. These eleven generic structures lose any given identity and remain as plain forms free from normative foundations. Though their forms have cultural roots, they function as empty signifiers, diversely configured and attaining meaning freely, according individual or collective intentions. These multiple structures are organized in a way so as to permit, as much as possible, the unimpeded attribution of meaning and interpretation, while promoting spontaneous meetings and emerging events.
In addition, the eleven generic structures are inserted in the city, in order to introduce a new paradigm of familiarizing with space, one that accepts and projects the events of free interpretation and use of space. Each sample of apophatic space that has been examined in this research contains a combination of qualitative properties that occurs after its analysis. More specifically, for the ninety-seven recorded apophatic spaces, result sixty-seven units of different qualitative combinations that are being introduced into the urban grid, replacing the existing points of discontinuity and failure. These spatial structures lose their initial identity and are regarded as empty cells with various properties and colors attained as traces of their design procedure. In this way, emerges a new network of spaces within the city that sporadically replaces its dysfunctional parts and therefore consist a place of free interpretation and action.
Generic spaces as places of open interpretation, meaning and transformation
Unlike the existing deterministic spaces that carry the design intentions of the historic period that has produced them, the occurring paradigm is open to new types of functions resulting as immediate needs. Also, these generic structures are capable of accepting indefinite transformations and redefinitions of their temporary functions. Moreover, they constitute spaces of social interactions and conversations that give place to new definitions and concepts manifesting in a constant mode. It could be concluded that these places are where the bergsonian notion of “duration” manifests, leading people to deeper psychic levels and liberating them from phenomenal and causal reality.
The evental city has the ability to accelerate social evolution as a whole, by managing space and events. As a result, the focus of the designing process escapes the static notions of function and program, while the attention either goes to actions that take place in the interior of the structures, or intentions, or movements of the bodies that act due to atomic and collective desires. The above procedure results in a more social and political dimension of the city’s spatial structures. By replacing the empty and indefinite spaces, the evental structures constitute points of intensity, recollection and projection of collective intentions. These structures can accommodate temporary events as well as ephemeral occupations that accentuate the fluidity of space. The absence of a pre-determined program leaves space for the unveiling of unexpected situations, projecting till now unknown capabilities of the structures.
Re-appropriating apophatic spaces by creating spaces of unexpected events
By placing the evental structures upon the points of discontinuity, we can observe the creation of urban splices, which contribute to the re-appropriation of public space. Habitual walks, games, conversations and other entertaining activities are hard to take place when common spaces are limited, something that results in the alienation of the public and the raise of individualism. The lack of the citizen’s participation to daily activities is overturned by the appearance of common places, the organization of which they can direct and assist themselves. Upon these points there is the possibility of random and unexpected encounters that can motivate other more inclusive and more essential forms of socialization. By meeting other inhabitants of the area, one can contribute to the creation of a community that is founded upon the notions of friendship and solidarity, as well as be involved to an essential dialogue concerning local problems and the way in which they could be resolved. Therefore, the points of placing the evental structures constitute places of intense social interaction and urban activity, resulting in the scattering of the city’s axis of social activity to sparse points of interaction throughout the totality of the urban grid.
Within the evental field, geometric space gives its place to the liberation of expression of social space. As Henri Lefebvre mentions: “social space will be revealed in its particularity to the extent that it ceases (as defined by the philosophers and mathematicians) on the one hand, and physical space (as defined by practico-sensory activity and the perception of ‘nature’) on the other” (Lefebvre, 1991) and continues by saying that: “such a social space is constituted neither by a collection of things or an aggregate of (sensory) data, nor by a void packed like a parcel with various contents, and that it is irreducible to a ‘form’ imposed upon phenomena, upon things, upon physical materiality” (Lefebvre, 1991). In the context of the evental city, space is produced unexpectedly and outside the frame imposed by the current social values. From the moment that space ceases to be a social product, it is possible for social truths to be revealed.
