design | Toward Beauty

Frank Lloyd Wright’s Taliesin East, entry courtyard

Frank Lloyd Wright and Philip Johnson number among the most well known American architects of the 20th century. Both are remembered for their many commissions by others, for buildings constructed both in the United States and overseas. Notably, each of these men designed a house for himself and each reflects something of the respective architect’s vision for an ideal domestic building. The results differ dramatically and beg for some explanation, especially in the case of Philip Johnson’s Glass House.

To help appreciate the theoretical basis for these vastly differing houses, I find it helpful to draw upon a distinction made by the earthscape artist, Andres Amador (featured in a prior post). Speaking about his temporary compositions ‘sketched’ upon large stretches of beach areas at low tide, Amador refers to some of his works as “geometric” and others as “organic.” The geometric works display a quality readily suggested by the name for them, and reflect Amador’s training in math as an engineer. The organic works arise, he says, from the site, and he suggests that these pieces communicate their form to him. For me, Amador’s distinction can also be referred to as the distinction between pattern that is ‘received,’ as compared with pattern that is ‘imposed.’

Amador’s distinction between the organic patterns that arise from the site, and the geometric patterns that result from conceptual pre-planning, can assist us in perceiving some themes that are implied by the architectural designs produced by Wright and Johnson for their homes. In the case of Wright, he built Taliesin on family property in Spring Green, Wisconsin, in an area where he grew up and with which he had a deep attachment. Like much of his other work, Wright wanted Taliesin to appear as if it was an extension of the materials and features of the site in which it is placed, being an ‘organic’ development of a human habitation within a natural setting. Wright’s intent is evident in the way that the horizontal bands of stucco on the facade, as well as of the limestone in the foundation and walls of the building, parallel and mirror the layers of stone found on the site.

Exterior elevation of the house, as if emerging from the site (photos above and below)

While Philip Johnson’s architectural practice was located in New York City, he planned to build a house for himself and weekend guests in nearby New Canaan, Connecticut. Johnson’s Glass House clearly reflects his indebtedness to the work of Ludwig Mies van der Rohe, and the European modernist movement in architecture generally known as the International Style. Employing Andres Amador’s distinction, the Glass House clearly embodies a geometric conceptual basis, with the result that the building does not so much emerge from the site but instead sits upon it as an imposed human-made form. The carefully clipped and very flat lawn, and the linear walkways serve to emphasize the distinction between the structure and its natural surroundings. This leaves the Glass House appearing to be like a sculptural object that has been placed on a plaza, or like a vase on a smooth table-top, rather than as something arising from within its setting.

The Glass House, exterior view (above), and interior view (below)

Brief attention to the history of these two buildings provides further insight. Wright lived at Taliesin much of his life, while also retreating to Taliesin West in the Arizona desert during the winter months. Over the years, he gathered a sizable community of apprentices who lived and worked with him at both locations. To this day, the architectural fellowship that is part of his legacy maintains both homes and studios. By contrast, though Philip Johnson first lived part-time in the Glass House himself, he soon discovered how it was largely unsuitable for that purpose, other than for entertaining guests in the living and dining areas of the structure. Given the sudden notoriety of the house, the constant presence of unwelcome visitors and architecture-minded prowlers made it problematic for every exterior surface of the house to be comprised of glass. Johnson soon made it a habit to stay in the adjacent bunker-like Brick House, designed for the site as a guest house, when spending time in New Canaan.

Obviously, it is easy to stress the marked differences between these houses designed and built by Wright and Johnson for themselves. Andres Amador’s dual approach to his earthscapes may help provide a reminder of the way that both-and thinking can aid how we consider certain objects of interest. Wright’s organic home and studio, emerging within and receiving inspiration from its site, and Johnson’s temporarily lived-in Glass House, imposed as a geometric sculpture upon its site, share a common distinction. Regardless of functional considerations, each house has its own way of displaying beauty, and both remain among a small list of internationally recognized architectural achievements of historic significance.

Note: A short introductory video about Andres Amador and his work, giving examples from both of the geometric and organic categories, introduced above, has been produced by KQED of San Francisco. It can be found on YouTube ( https://youtu.be/T_tIG5mo1DM?si=0MkjxkTEK48eC-aV ).

Taliesin East has been named a UNESCO World Heritage Site, and the Glass House is a National Historic Landmark.

Michael Pollan’s writer’s hut, intentionally situated by a boulder on the brow of a hill

Recently, I observed my middle son moving a black plastic pond module around in a small space in his New Orleans courtyard. As he moved the container that would soon have fish in it, he tried situating the vessel in various ways, in relation to a tree, a fence, some potted plants, and an existing low stone wall. He is not a student or practitioner of feng shui, but I believe I was seeing some of those principles at work in his decision-making.

Western readers may have heard of feng shui, the Asian philosophical approach to discerning the unseen forces that affect objects and their balance in nature. It gives attention to the metaphysical or non-material energies thought to be at work upon or within the world around us. We might say that this approach provides a Tao of seeing, or a natural way of perceiving within and around surface phenomena to the underlying dynamisms that are believed to affect what happens in nature.

This notion that there are unseen forces at work in the world is an idea that is receiving something of a revival in Western Christian spirituality. This is noticeable when people refer to a concept attributable to the Celtic tradition, in which it has become common to refer to “thin places. “ These are places where the veil between the material and the ethereal or the heavenly seems temporarily dissolved. Another parallel here between East and West may lie in the quest within Christian spirituality for the goal of harmony and balance between people and the created world.

However, my reflections here constitute an aesthetic rather than a philosophical or historical inquiry. I am interested in the dynamics of movement we perceive in the circumstances that we encounter, and less in the metaphysical forces or energies that may be present within them. At the outset, however, I want acknowledge how a nuanced Asian approach can be an authentic route toward a culturally-informed appreciation of the phenomena we encounter, especially from a historically Asian perspective.

As we look at paintings in the context of Western culture, one factor we discern assesses composition and attends to the way our seeing is drawn from one part of a larger image to another. This dynamic is often an artist-intended aspect of an overall composition. Sight lines in garden design and arrangement provide another example, as does the architectural arrangement of space in buildings.

Attention given by Western designers to feng shui is sometimes criticized as being a superficial application of historically and philosophically nuanced ideas. But I want to give credit to ways in which our sensitivity toward perceiving movement and direction is a genuine factor that is available for analysis and articulation. We notice this when we encounter both two dimensional compositions as well as three dimensional spaces and the objects we find in them. We can always come to know more about what we see. Because what we see is something that is there, not simply what we believe, or are disposed or inclined to see.

An Asian garden said to be designed according to *feng shui* principles

Motion, balance between forces, spatial arrangement of objects, and the dynamic relationships that are visible because they exist between and among these variables, continue to grab my interest. Contrasts between colors and textures, as well as between sizes and shapes, play a significant role. Additionally, the perceived difference between what is natural and things that are humanly fashioned is equally significant, as is our perception of the criteria for what constitutes that which we consider to be natural. These are among the factors that help account for our sensitivity towards and interest in these many observable variables, and our common quest for purpose and meaning in the contexts where we find ourselves.

Motions and balance as we find these factors in Wassily Kandinsky’s painting, Several Circles

Painters, sculptors, and architects, seriously consider these factors within visual and spatial compositions. The painter, Wassily Kandinsky, and the architect, Frank Lloyd Wright, provide two examples of those who also perceived a spiritual dimension within their creative work.

If so, we – as caring lay observers of the world and of the things and places among which we find ourselves – should give deference to this evident fact. For we can all be thoughtful, as people often are inclined to be, about what we see, touch, and experience when we interact with visual phenomena.

I find myself increasingly sensitive to these aspects of our appreciation for Beauty, and endeavor to be more mindful about them. I am intrigued by possible parallels that may exist between Eastern metaphysical interpretations of visual phenomena and more familiar approaches to what we see that are shaped by Western aesthetics. Especially as these familiar approaches are described and developed within our artistic and architectural best practices.