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Immanence and Transcendence in the Secular World
Naqshbandi, Muhamad
Date:
2020-09-08
Abstract:
We may have murdered religion. And we may have murdered
architectural design with the same hands.
And we walk along, irreverently, preparing to design the next project while giving complete thought to where the bathroom fits best, or how efficient the storage space can be, or where the best place is to position brand name advertisments, and while some of this is just narrowly important, I ask:
Why do we not give the same reverence to the architectural design of places of worship?
More specifically, why do we not, as designers, design multi-faith spaces as the great architects of this world have done for traditional places of worship, like La Sagrada Familia and the Hagia Sophia.
This thesis aims to study the greatest philosophical questions of our time-questioning the need for religion within the human mind and within the greater part of the human world. Why do we need it? What are the consequences of not having it?
The answer to these questions lie in the great studies of our world thinkers including but not limited to Nietzche, Marx,
Dostoeyevsky, Freud, Jung, and Maslow. These thinkers with their specialities in subject fields like anthropology, sociology, phenomenology, and philosophy provide an in-depth look at the essence of religion.
Diving deeper into this thesis, we will connect the dots between these theories of religion to theories of architectural design intended to provide a solution to multi-faith space design. In doing so, this thesis provides to you, the reader, the optimist designer, a manifesto:
The Optimists’ Manifesto
Description:
There exist, in this world, many benefits to religion. Aside from satisfying the coping needs, social support needs, and the desire for the unknown, religion provides for religious believers, other crucial needs.
Karl Marx said, infamously, that, religions are the opiates of the masses. And in understanding that opiates satisfy our neural receptors by faking senses of euphoria, we can infer that Marx is making a statement, aside from his political views, about the effects religion has on the human mind.
This thesis, inspired by the curiosity of what religion really does, has become the study of the Psychology of Religion.
It has become an investigation of what religion and psychology do for the human mind, how the psychological theories define the support religion provides for the human mind, and how they differ in supporting the human mind.
Furthermore, a dive into
anthropological, philosophical,
phenomenological, sociological, and inter-disciplinary studies of religion will attempt to scratch the surface in defining religion in the secularized world.Charles Darwin , Einstein’s God. In doing so, this thesis categorizes the major religions of the world into two archetypes, the immanent and the transcendent. After defining the archetypes of the religions, this thesis establishes that there are three major takeaways to know of religion.
The first is such that religions are internally diverse.
The second is such that religions evolve or attempt to evolve over time.
The third is such that religous influences are embedded in all aspects of our daily lives.
Following this, an attempt will be made to bridge the gap between these theories of religion and religious architectural space, more specifically, multi-faith Spaces. Multi-faith spaces are a relatively new hybrid of religious architectural environment. Treated with irreverence, they are, in their current state, Anti Architectural and Anti Religious Spaces. It’s a murder of religion, It’s a murder of architecture. This thesis provides an antidote for Multi-faith Space Design by means of a design manifesto. This thesis, through the Architectural Design Track created a catalyst for how to design these spaces.
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