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The importance of urban planning
The importance of urban planning
Urban planning ssay
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Upon reading “The City” by Park, Burgess and McKenzie I had a very vague understanding of what natural space was defined as, but these reading illustrated how it is easy to see through a metropolitan area. According to the articles a natural space is not just a physical mechanism and artificial construction, it is a product of nature better understood as human nature. The authors understood that humans are social beings so to create a space of interaction from business, to relationship and commerce was a foundation to natural human functioning. Human ecology was being evaluated and that is defined by the study of the special and temporal relations of humans as affected by the selective, distributive, and accommodative forces of the environment. Here we are interested in finding out how the effect of time and space is presented upon human institutions and their behavior. The study of this field can be directly linked to being able to understand “natural space” because a city displays how the environment and current time shape a person through their behavior and the social institutions they have been a part of.
One of the main components according to “The City” is understanding why the city is civilized man’s natural
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These are constructs that set ethics and morals around people allowing a natural flow of work among people to be attained. In Uptown Normal there is a safe community feel where it is okay to ask a person a question and not feel violence in the community. This is a part of the natural structure of normal here because this is a more predominantly wealthy area. When you move towards the poorer area of Bloomington there is a natural space of more crime and poverty in comparison to areas like Uptown Normal. The community creates a natural space that meshes in part with the culture, history and social organization of the
Socrates now introduces a new method with use of imagery. He mentions a city and all that's within a city, to be applied in reference to the human soul. There are three cities he speaks of the city of necessity, the city of luxury, and the feverish city. The city of necessity only includes items, such as food, shelter and clothing, needed for survival as well as laborers to provide them. Soon, the laborers begin to expand necessity to comfort, thus forming th...
The city, writes St. Augustine, “builds up a pilgrim community of every language .... [with] particular concern about differences of customs, laws, [and] institutions” in which “there is among the citizens a sort of coherence of human wills.”3 Put simply: the city is a sort of platform upon which “a group of people joined together by their love of the same object” work towards a common goal.4 What differentiates Augustine’s examination from other literary or theological treatments of the city is his attempt to carve out a vision of how the city operates—both the internal qualities and external ...
With such industrialization and the grit and grime of the city life, city planners decided that more “green space” was needed in the most centralized locations. This included small parks, ornate flower gardens, planting of trees, and lush vegetation. These areas of supposed relaxation and tranquility were highly controlled, though, and were illusions of the rural lifestyle, designed to distract citizens from dirty life and allow them to practice good manners and remain solitary.
In the mind of Plato’s Socrates, the just city is one which abides by the rules of “The Myth of the Metals”. This lie that the city is founded on not only is unjust, but unrealistic as well as falsely protected through a logical fallacy. Lying to the citizens of the newly found city is just in Socrates's understanding, although the myth is an injustice to every individual in the city. The human psyche does not allow a city’s societal structure to follow one that resembles a commune, while still having an upper class. The “No True Scotsman” fallacy protects the city and the myth from any form of critique. These three main points exhibit the flaws in Socrates's just city.
In Plato’s republic, a philosophical account on the kallipolis (the beautiful city) is built on the perspective of Socrates and his discussion between his companions. In the republic, the city in which ones live in depends on the soul and the character of the city one lives in. In this paper the character of human nature and politics will be discussed in how a city is ought to be by the influence of human nature and politics. Firstly, the influence of human nature on politics will be looked at, for example according to Plato on behalf of Socrates; he claims that a just soul creates a just society, where it is human nature to be just, that influences in creating a just political system. Secondly, politics influences human nature, where in the republic when the discussion of guardians starts out between Socrates and the companions, there is political thought discussed between them, where Socrates wants to create the perfect guardians through specific training in all types of skills instituted to creating a perfect protector. Lastly, human nature is human soul if the soul is just the city is going to be just. It is the human nature which has created communities without any political thought put in place; it political thought that forms rules and laws. Thus, human nature is part of the individual understanding of its society that creates an understanding of how one ought to be, which in turns creates rules and laws that is essentially viewed as politics.
The ways in which people are placed within “time space compression” as highly complicated and extremely varied. For instance, in the book Nickel and Dimed, Barbara said, “ Something is wrong, very wrong, when a single person in good health, a person who in addition possesses a working car, can barely support herself by the sweat of her brow. You do not need a degree in economics to see that wages are too low and rents too high”(127). Barbara has a car so that she can drive to her workplace and save the time from waiting public transportation, and she also can go to different cities whenever she is free. Therefore, she has more control of her mobility. The social relations would change when she went to another city. Different social groups have distinct relationships to this anyway differentiated mobility: some people are more in charge of it than others, like Barbara; some initiate flows and movement, others do not; some are more more on the receiving-end of it than others. Instead of thinking of places as areas with boundaries around, they can be imaged as articulated moments in networks of social relations and understandings, but where a large proportion of those relations, experiences and understandings are structed ona far larger scale than what we happen to define for that moment as the place itself, whether that be a street, or a region or even a continent. We can see that from her different work experiences in different places. And this in turn allows a sense of place which is extroverted, which includes a consciousness of its links with the wider world, which integrates ina apositive way the global and the
...a luxury but a necessity for the stability of the just city, and the pursuit of the good life.
Tony Hiss Author of The Experience of Place brings to our attention that as humans “We react, consciously or unconsciously, to the places where we live and work, in ways we scarcely notice or that are only now becoming known to us…In short, the places where we spend our time affect the people we are and can become.” Place defines characteristics in both human and extended moral communities. Place is not necessarily specific to gender, race, generation or specie. This understanding and recognition of place is fundamental when thinking about institutionalizing ecological and social responsibility.
Plato tries to explain justice by providing a connection between justice in the city and justice in the soul. He believes that there is more justice in larger things, such as the city, which will aid in the learning of what justice is like in the individual. By using induction, Plato is willing to “find out what sort of thing justice is in a city, and afterwards look for it in an individual, observing the ways in which the smaller is similar to the larger” (369e). Plato explores parts of the city in terms of specific roles played by individuals. According to Plato, more plentiful and better-quality goods are produced for the city when each person does the job that he is naturally suited for and released from doing any other things (370c). In a just city, the philosopher rulers rule, the guardians will protect the city and the producers will produce good...
city is like a cycle everyone has a part and does something that helps the city function. However
Henri Lefebvre was a French social theorist and philosopher who had been appropriated into the world of urban studies by a generation of geographers, architects and urban planners. The Production of Space is often cited as Lefebvre’s best-known work despite the English translation not being issued until 1991, 17 years after its first publication in French (1974). In France, Lefebvre is known as a “Marxist philosopher cum rural-urban sociologist” who “brought an accessible Marx to a whole generation of French scholars” (Merrifield 2006: xxxvii). During Lefebvre’s career he penned 67 books; however, to this day the majority have not been translated into English, which explains why The Production of Space is his most influent work in English speaking countries. The book itself takes in a vast array of disciplines and is informed by the “project of a different society, a different mode of production, where social practice would be governed by differe...
Everyday experience tells us that different actions need different environments to take place in a satisfactory way. This fact is of course taken into consideration by current theory of planning and architecture, but so far the problem has been treated in a too abstract way. ‘Taking place’ is usually understood in a quantitative, functional sense with implications such as spatial distribution and dimensioning. But inter-human functions are not similar everywhere, they take place in very different ways and demand places with different properties, in accordance with different cultural traditions and different environmental conditions.
In the “Metropolis and the Mental Life”, Georg Simmel aims to explicate the confines and conventions of modern life. Simmel accomplishes this as he compares modern life in a metropolis with that of the countryside, noting the behaviours and characteristics of people in response to external factors. Simmel explains this by explicitly detailing how social structures affect certain personal connections. Several prominent themes of urban living are investigated and considered by Simmel in his article, the main points, harshness of the metropolis, modernity and subjective and objective cultures, are discussed in this essay.
Sociologist … explained that open pattern of suburb is because of seeking environment free noise, dirt and overcrowding that are in the centre of cities. He gave examples of these cities as St. John’s wood, Richmond, Hampstead in London. Chestnut Hill and Germantown in Philadelphia. He added that suburban are only for the rich and high class. This plays into the hands of the critical perspectives that, “Cities are not so much the product of a quasi-natural “ecological” unfolding of social differentiation and succession, but of a dynamic of capital investment and disinvestment. City space is acted on primarily as a commodity that is bought and sold for profit, “(Little & McGivern, 2013, p.616).
This was an era where sociology was emerging. Hirsch using Sauer’s work argued that human interaction with the natural landscape created a ‘cultural landscape’. Hirsch uses Gow ‘s (1994) chapter on Amazonian Peru to demonstrate how a cultural landscape develops. The Piro people of Peru use rotational crops to feed their people and share their food among the tribe. When they look at the land it represents kinship structures and social ties. The notion of space and place are entwined in meaning by emphasising the reality but also looking to the potentiality of the place thus creating a ‘space’.