Public space Quotes

“This is the paradox of public space: even if everyone knows an unpleasant fact, saying it in public changes everything. One of the first measures taken by the new Bolshevik government in 1918 was to make public the entire corpus of tsarist secret diplomacy, all the secret agreements, the secret clauses of public agreements etc. There too the target was the entire functioning of the state apparatuses of power. (Žižek, S. "Good Manners in the Age of WikiLeaks." London Review of Books 33.2 (2011): 9-10. )”

“This is the paradox of public space: even if everyone knows an unpleasant fact, saying it in public changes everything. One of the first measures taken by the new Bolshevik government in 1918 was to make public the entire corpus of tsarist secret diplomacy, all the secret agreements, the secret clauses of public agreements etc. There too the target was the entire functioning of the state apparatuses of power. (Žižek, S. "Good Manners in the Age of WikiLeaks." London Review of Books 33.2 (2011): 9-10. )”

“[L]ike poems, cruising carves privacy out of public spaces. Poems are a kind of private communication that occurs in public speech. And I think cruising is that too: a training in reading occult codes; a way of seeing a significance in the world that most people don’t see.”

“Christmas is about community, collaboration, celebration. Done right, Christmas can be an antidote to the Me First mentality that has rebranded capitalism as neo-liberalism. The shopping mall isn't our true home, nor is it a public space, though, as libraries, parks, playgrounds, museums and sports facilities disappear, for many the fake friendliness of the mall is the only public space left, apart from the streets”

“Secularism drew a radical distinction between public and private life, in which religion, in any traditional sense, was relegated to the private sphere with no hold over public life. There are many charms in secularism, in particular the freedom to believe what you will in private. But secularism also poses a public problem. There are those whose beliefs are so different from others’ beliefs that finding common ground in the public space is impossible. And then there are those for whom the very distinction between private and public is either meaningless or unacceptable. The complex contrivances of secularism have their charm, but not everyone is charmed.”

“This is the paradox of public space: even if everyone knows an unpleasant fact, saying it in public changes everything. One of the first measures taken by the new Bolshevik government in 1918 was to make public the entire corpus of tsarist secret diplomacy, all the secret agreements, the secret clauses of public agreements etc. There too the target was the entire functioning of the state apparatuses of power.”

“All architecture has a public nature, I believe, so I would like to make a public space.”

“America is a leap of the imagination. From its beginning, people had only a persistent idea of what a good country should be. The idea involved freedom, equality, justice, and the pursuit of happiness; nowadays most of us probably could not describe it a lot more clearly than that. The truth is, it always has been a bit of a guess. No one has ever known for sure whether a country based on such an idea is really possible, but again and again, we have leaped toward the idea and hoped. What SuAnne Big Crow demonstrated in the Lead high school gym is that making the leap is the whole point. The idea does not truly live unless it is expressed by an act; the country does not live unless we make the leap from our tribe or focus group or gated community or demographic, and land on the shaky platform of that idea of a good country which all kinds of different people share.This leap is made in public, and it's made for free. It's not a product or a service that anyone will pay you for. You do it for reasons unexplainable by economics--for ambition, out of conviction, for the heck of it, in playfulness, for love. It's done in public spaces, face-to-face, where anyone is free to go. It's not done on television, on the Internet, or over the telephone; our electronic systems can only tell us if the leap made elsewhere has succeeded or failed. The places you'll see it are high school gyms, city sidewalks, the subway, bus stations, public parks, parking lots, and wherever people gather during natural disasters. In those places and others like them, the leaps that continue to invent and knit the country continue to be made. When the leap fails, it looks like the L.A. riots, or Sherman's March through Georgia. When it succeeds, it looks like the New York City Bicentennial Celebration in July 1976 or the Civil Rights March on Washington in 1963. On that scale, whether it succeeds or fails, it's always something to see. The leap requires physical presence and physical risk. But the payoff--in terms of dreams realized, of understanding, of people getting along--can be so glorious as to make the risk seem minuscule.”

“If I want religion, I know where to look for it - and if for example I don't want it, then why should it be forced on me in media and public spaces?”

“This deeply free and public space plays a vital role in our world, equally important in our digital age as in Greco-Roman times, when they were marketplaces for goods and ideas. As common ground, squares are equitable and democratic; they have played a fundamental role in the development of free speech.”

“spaces that at first may appear to reflect a simple condition are much more complex when the actions of individuals and groups are factored in. These unique patterns of movement through space can and should guide the architecture we build to serve them. For space only becomes truly public when people recognize it and utilize it as such. Great public space cannot be built as much as curated; it is architecture's responsibility to craft space in response to specific needs and unique practices. . . . it is not the space itself that is meaningful; it is the way space facilitates diversity, interaction, and new negotiations that makes it meaningful [David Adjaye, "Djemaa El-Fnaa, Marrakech: Engaging with Complexity and Diversity"].”