The Art & Craft of Garden Making. (Elibron Classics)

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These are Martin Heidegger on dwelling and Herbert Marcuse on affluent society. In respect to the former, it is claimed that within technological modernity we have come to forget a caring and nurturing aspect, namely dwelling, with the advance of culture. In respect to the latter, it is claimed that within affluent society we no longer strive for individual difference but cultural fittingness, to be not healthy or sane, but sick and insane.

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In his lecture, Building, Dwelling, Thinking , Heidegger deconstructs the notion of culture and shows how in our technological culture we have forgotten an essential caring or nurturing aspect: whereas culture can dominate, it can also let things be. There are two modes of building: cultivating as colere or cultura and construction as aedificare.

In relation to culture, we have forgotten the caring aspect, in the sense of culture as derived from cultivation and nurture, that is, to create a place in which things can simply be. Both shores had a line of very pretty houses, low and not large, standing back a little way from the river; they were mostly built of red brick and roofed with tiles, and looked, above all, comfortable, and as if they were, so to say, alive, and sympathetic with the life of the dwellers in them.

To dwell in the world, one must be aware of individual and cultural well-being, which is to build with care in mind to ensure a reciprocity between nature and culture, as aedificare. The problem with education in our contemporary sphere is related to a strife between individual and cultural well-being: whereas the former is predicated upon human flourishing, the latter is predicated upon cultural flourishing.

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In other words, to be human involves a duality of being, of individual and cultural, with the organic constitution of culture dependent upon a certain type of human being. In the educational sphere, this plays out in debates over the nature and purpose of education as a means of producing citizens fitting to or different from the status quo. In respect to the former, the production of citizens as fitting to the given socio-cultural apparatus makes for a healthy culture and society, yet to be shaped and moulded in such a way precludes an amoral conviction regarding our present way of life.

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In respect to the latter, the production of citizens as different to the given socio-cultural apparatus makes manifest the possibility of change, yet to be destructive and reconstructive in such a way precludes a supra-moral conviction regarding human being. In short, the educational learning of functional fittingness with radical difference, embedded practicality with distanced criticality, alone can ensure cultural well-being. To conclude this overview, I would like to turn briefly to an oft neglected work which also emphasises the difference between individual and cultural well-being.

In his play, The Tables Turned, or, Nupkins Awakened, Morris literally turns the tables on what it means to be well in our contemporary socio-cultural situation.

Indeed, the petty crime of the proletariat is met harshly, whereas the white-collar crime of the gentry is met sympathetically, because the former are more in need of gentrification. In this society of the future, to be well is no longer predicated upon class difference, with all citizens including the gentry now referred to as friends as opposed to foreigners. The former Justice Nupkins now Citizen experiences this change with existential unease, he finds this altogether different time and place to be absurd, and he becomes anxious.

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This is emphasized by a misunderstanding of intention: he awaits address at the Council of the Commune where he overhears a discussion regarding the putting-down of an unruly dog by means of rifle, yet he selfishly mistakes this as metaphorical. In this time and place, there is reciprocity between individual and cultural well-being with an equality of difference which does not impose a fitting way to be in the world.

How fares it, then, with high and low? Equal on earth, they thrive and grow. How deal ye, then with pleasure and pain? Alike we share and bear the twain.

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