So far, Frances' has not yet taken her discussion of "architecture and
philosophy" into the territory of moral philsophy, but that was where Louis
Sullivan's primary theme was developed:

"aspirant democracy" is the need or function;  "democratic architecture" is
the expression (or form).

Where Democracy is defined as "the altruistic activity of the Ego" (as opposed
to Feudalism which is selfish )

"Democracy is a moral principal, a spiritual law, a perennial subjective
reality in the realm of man's spirit. It is an aspiring power whose roots run
deep into those primal forces  that have caused man to arise from the elements
of earth, and slowly, through the ages to assume a rectitude and poise that
are of man alone"

"You may trace its vicissitudes, obscurations, perversions, decadences and
resurrections, its metamorphoses, disintegrations and reformations - but it is
not to be denied! ..and will surely find in its amplitude of organized
consummation a new philosophy of man."

I have a problem with this assertion because, as  we trace those vicissitudes,
one might well find that "the altruistic activity of the  Ego" is more endemic
in some societies  that have been called feudal (where so much is done out of
obligation) rather than  democratic (where so much is done for personal
gain).

And one of the first letters that was published in response to Sullivan's
attack on the immorality of  contemporary architecture questioned whether "a
man who makes a mistake in (aesthetic) judgment is as bad as a defaulter"
(possibly an unkind reference to the Sullivan's own bankruptcy)  "It may be
deplorable (to design a building of "bad character") but it gives us no moral
shock"

Or does it?  Clearly, Sullivan expressed moral shock about such things.

Are there any  "teachings of ethics or  moral philosophy" that Sullivan could
use for justification?

I don't know.

But if humans can be recognized as extraordinary  "copying machines"
(especially when we're young),  wouldn't it be harmful to establish a public,
permanent example of "bad character?"  (even if the right to do so should be
protected by law - and that protection is characteristic  of a democratic,
rather than a feudal, society)


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