Composing an Open Society

through Latours Compositionist Manifesto

towards adaptive & adoptive cities...

Emin Durak Konstfack -University College of Arts, Crafts & Design - Sweden MFA 1st year student in Experience Design, BSc in Industrial Design (Istanbul Technical University) Stockholm emin.durak@student.konstfack.se

Keywords: compositionist society city

Abstract In this paper, throughout inter-disciplinary analysis, a new way for re-approaching how to live in and make our cities is proposed by having benefited from several published articles and books, especially that of Bruno Latours: An Attempt at Writing a Compositionist Manifesto (2010).

Given the terms Superstructure and Base from Marxist theory, and lately analyzed most relevant by Georgi Plekhanov & Raymond Williams, public life we contemporarily live in is at a state where individuals become homogenized under legal structures imposing pre-determined sets of manufactured lifestyles that are unconsciously indoctrinated; turning public/private spaces in cities into non-places aspired critically of modern ideologies, in the developed world context. In the other context, that of the developing world, public life is under fetish threats of NeoLiberal urban renewal plans which seek to restlessly relocate city and its members, eventually causing mass exclusions in the material thus societal structure. All of which seem soon to consequently drive society and public life in cities into an irreversible social jeopardy.

As a proposed solution to the mentioned problem, a Compositionist Design-Thinking Concept is proposed for an open society that is immanent and inclusive: ...It underlines that things have to be put together while retaining their heterogeneity... What is meant with things here by Latour refer to every element in society: from policy makers to illiterate farmers, from students to professors, the other members of Nature, non-humans; all elements of ecology & essence of economics, artistic artifacts, cultural values, traditional mindsets, transcendental wisdom, proliferative knowledge; all reecting well on the material-wise urban structure as well by its inhabitants. There shall be more emphasis on spreading the inevitable value of design-thinking culture among all and let happen a composite, open society.

Introduction
The most prominent symbol of Industrialism could probably be explained as the development of the steam engine. What makes steam engine distinct from others, other types of "mills" (e.g. water/wind...), is its enabling effect for not only providing an ability for production of goods; but also opening a hegemonic era of reproduction, that is to say: mass production. The urgent appreciation of steam engine capable of mass production likely owes its emergence to an already existing invention meanwhile which previously changed eras already from medieval superstitious Scholasticism to Enlightenment through Renaissance and Reform: the printing press. Following inclusively these times of continual processes there was pledges proposed by reformers and enlightenment philosophers, with the sponsorship of printing press, for democratization of knowledge; spreading the value of biblical knowledge as enlightening ideologies rather than dogmas and as well as distribution of reason and rationality through the Enlightenment, which as well brought forth to critical thinking.<1 Although these movements seem to be all very clean and ne, yet even necessary, for the mankind; there had been another movement sparkling to claim its indissoluble existence, at this time much more grassroot and again necessary, during the very similar era in the same continent partly as consequences of the, again, technological evolutions: Nationalism. Starting with metaphorically referencing two of the most prominent inventions in the history of mankind, steam engine and printing press, it is ought to be representatively depicted here two of the most effective movements of the last several centuries, which also have so much shaped the present status-quo: Industrialism & Nationalism. Consequentially, the political system of what we are all governed in this age in the postWWs, post-colonial, post-modern, yet even post-hypertext world; there still seems to be an actor of governance as a squashed entity conjoint of both the latter and former; the Nation-State. The obsessions of modernist thinkings and urban structures overwhelming public mans social life are reections of the economic system which owes itself to the notion of technology - the base. And the situation of the public man, lets quotes Senetts book title- the fallen public man; is culturally, politically and ideologically under oppression of institutions - the superstructure.<2 The concept denitions and relationship of Base & Superstructure, originally Marxs terms which were rather smoothly analyzed by Plekhanov and Williams, is a directly effective factor for building the framework of this paper.<3 As well as the concept that was brought by Augs Non-Places is already a self explanatory term titling his book, which was analyzed for our research, reecting the modern mans seeking for responds to his ever-restless social needs.<4 Either at a supermarket, or a hotel room, or a metro station, or a shopping mall, or at a pedagogy institution, or simply walking home on sidewalk, if one is that lucky; urban man is under the hegemonic effect of the superstructure, and it seems to be that the matter of survival requires him to dare to emancipate from it, possibly, if not obliged, by shifting the notion of the base. Compositionism, by Bruno Latour, is not even dared to be stated as a manifested ideology, yet. What we have inspired so far is a task.<5 He more presents a literal, ideological space for ones who want to build an adaptive environment, an open society. Even though his paper includes some humorous lines, he should be regarded quite modest for calling his paper An Attempt at Writing a Compositionist Manifesto; due to naming as an attempt of a writing process of a manifesto rather than a nal result; contributive to sharing its process pedagogically valued if constructivism is also to be referred.<6 How compositionist design thinking will be performed in cities lies upon understanding the meaning of the title of this paper, gently with a will for composing an open society. That will is probably best explicated by this speech in his paper: Composition underlines that things have to be put together while retaining their heterogeneity. Also, it is connected with composure; it has a clear root in art, painting, music, theater, dance, and thus is associated with choreography and scenography; it is not too far from compromise and compromising retaining with it a certain diplomatic and prudential avor....<7 More on this is in the 3rd section.

Squashed Entities: Industrialism & the Nation-State

1.1. Base & Superstructure Marx and Engels while they were mentioning the notion of the Base and Superstructure; they referred to the economic system - the forces and relations of production and exchange (Base); and societal structures - political power structures, cultural and social institutions, the state and public (Superstructure). Whereas Plekhanovs explanation took much deeper and more accurate insight into the discourse as: (i) the state of productive forces - (ii) the economic conditions - (iii) the socio-political regime - (iv) the psyche of social man - (v) various ideologies reecting the properties of this psyche.<8 What is depicted at this part of this paper is that the Economic Base -as the present status quo- (the Base), started with the developments within the transformations of technology or, in other words, the state of productive forces; Industrialism. Consequently it has been explained how the contemporary Base as economic system has transformed and reected upon the socio-political governance as Superstructure on constituting the political governance and thus the state as the Nation-State throughout the conjunction of Industrialism and Nationalism.

1.2. Roots of Industrialism Industrialism is forefront the magical, transformative meta-narrative of our contemporary lives. Our lives being shaped everyday by the impacts of it, let alone becoming by and of the technology, that is the industrialism, and turning to be inuenced day by day a result of our everyday encounter. How industrialism started was, indeed, an extremely huge and long process of uncertain transformations, mobilization of goods and migration of knowledge throughout wars and battles that were fought for totally unrelated issues around the globe (e.g. crusades). <9 The transformation, or rather be said evolution of technology, is not only difcult to comprehend for how exponentially it has growth over the ages and continents; but also feeling the impact of this ubiquitous narrative makes one feel amazed of how this tragic transformation takes place in such history of whole humanity and we are let to understand the misunderstandings of bearing the value of it merely to some intelligent scientists. <10 Apart from mentioning the distinct and wise difference of science from applied science (technology) -let alone the unawareness of that even in the academic world-; what is meant to be unveiled is that the evolution of technology (to quote Basallas books title and its amazing content) is not at all a mere progress of contemporary improvements. In contrast, it is the value that is shared within history that extends as long as the history of humanity, regardless of the geographical territory. It is already known how much western world owes to ancient Chinese civilizations for embarking the route that goes to the invention of printing press out of wooden blocks. It was just that metal blocks, using lithography, did not t the intrinsicality of Chinese ideograms.<11 Nevertheless, it perfectly did to Latin; which was after ages of migration to be discovered in the continent of Europe to embark the road of Reform and Enlightenment. This capability of proliferation by the printing press, has opened an amazing force of an ineluctable crave for intellectuality. The thirst for knowledge, out of multiplied information, has opened the great doors of Enlightenment(<12); and later to reveal the dismantled wall of appearances(<13) to quote Latours explanation on the; second-hand sold critique(<14). Talking about Industrialism, it would be an intolerable mistake not to mention the steam engine and its inexplicably massive intervention into humans lives. What is true for printing press would denitely count as same for steam engine. It was absolutely not that John Watt made it out of air (nor steam); its that Newcomen modied it into almost perfect except not thinking of designing the condenser separately from the cylinder by usage of an external valve which would achieve its overheating problem. What Watt did was just solving that problem on Newcomens design who xed Slaverys design who thought of steam as a power for mill inspiring from Denis Papins pressure cooker. <15 The backward (d)evolution goes forever. What is meant is that the power of technology, that is predominantly mechanical industrialism and mass production now, shall not be monopolized by the sides who have it and coercively use it in the global agenda. Following the invention of steam engine, it was fullled in factories to open the gates for spreading the goods and distributing them among public, of course within an exchange of capital. Providing the capability for the massive inuence of proliferation of goods among mass public is the primary effect of steam engine, just as it is for the printing press. This reproduction caused by a chain of bunch of men in the history has brought an era of changes, evolutions, revolutions, transformations in economy, arts, politics and all societal structure.<16 That is to say, it all happened with mass production.

1.3. Nationalism & Mass Production Mass production. It is the mother tongue of the ever mutating nature of modernism. The malicious survival of modernity on the superstructure owes its existence to this such technological capability. Guhennos remarkable explanation in his book called The end of the Nation-State is worth mentioning: Conformity is not an accident, a regrettable weakness of industrial societies; but a necessary condition of their smooth operation.<17 The power of multiplication of knowledge and goods, have opened wonderful doors for the intellectuality of the mankind, which is partly a fundamental need for his/her happiness, as well as thrown him into the darkness of economic dismalness for the benet of anothers vanity and hubris, still, in the post-colonial sphere (see: least developed countries)(<18). The extended representative for both steam engine and printing press could possibly count as the TV now.<19 Being able to present news and educational episodes - literature, as well as being the primary marketing implement for mass produced items (detergents, cars, electronics, furnitures, toys, clothes, and even apartments; yes homes!) - goods; TV is probably the most remarkable invention of the 20th century. It has been the forefront tool for the legitimization of the mass produced citizen: the citizen of the Nation-state. Nationalism, described by Anderson as the radically changed form of consciousness(<20), together with Industrialism; has brought about a political system that has underlined the governance of almost all the countries in the world so far in the 20th century and now, effects of which could be felt from South America to Indo-China, the Nation-State.<21 Industrialism has long been served by the manifestations of nationalism, and vice versa; it is even that UN evaluates the development index of countries regarding how industrialized they are.<24 It would be crucial to ask here: Is Industrialism, and should it be, the de facto single standard criteria for evaluation of development of a nation? Benedict argues that nationalism has extracted so much from the world of religious certainties and dynastic realm; and continues that Nationalism has to be understood by aligning itself to religions, not with self consciously held political ideologies, but with the large cultural systems that preceded it, out of and against which it came into being.<25 This almost religious manifestations of nationalism propagated by the state through its channels on media are to be well questioned in our times when all the paradigms are shifting. This point explained by Andersen probably depicts the reason quite well: why societies who investigate on industrialization tend to vote for right-wing parties dominantly which almost always carry the ag of conservatism and defence of religions within their territory. Those parties often, if not always, tend to politicize both on nationalistic and religious values and as well as Economic Liberalism. This could be well seen with Nationalism being fed by the values and impact of religions and dynasts is a manipulative power that extends its effect throughout the 20th century media, and as well as feeding from the situation of, by Lyotard, Incredulity toward Meta-narratives(<26): TV in the post-modern, post-Soviet world. It is not proposed within this paper that nationalism is born with industrialism, or vice versa; it is that nationalism -as it is regarded now- is subsidiarily extracted from the concept of the Nation-State, not directly from nationalism as its origin started with the French Revolution. It would be important to note here, as well, that when Nationalism sparkled with the French Revolution it was against the monarchy state, the authority, it was one of the biggest points of it. Whereas now, in contrast, it is represented and manifested by the authority itself: the state.

1.4. The Nation-State Denition of nation-state by Anthony Giddens goes as this: A particular type of state, characteristic of the modern world, in which a government has sovereign power within a dened territorial area, and the mass of the population are citizens who know themselves to be part of a single nation.<22 This part of a single nation here actually owes its existence to the one essence that reproduction takes its copies from. There is one original, ideal model national heroes (<23), but a range of citizens, people, with all same values depriving the cultural past for the sake of that of the national one, dedicated all contributing to the sacred values that bear them under one umbrella of nationalist manifestation. The Nation-State, deriving its values from nationalism and industrialism, is so far the primary form of state governance in the whole world. No matter where we go in the world, there is an inescapable realm of state upon its citizen in this age. One can harshly notice it while waiting in the huge queues of varying Consulates in the developing world, or the way you are behaved as a tourist, if youre from a developed country and traveling to a developing one, also is a sign of being a part of a state, having a passport of it, belonging to, and having a certain identity.

Concept of nationalism and development of nation-states have lots of links to mass production in a very strange but pragmatic way, which doesnt need too much of eclectic contemplation to elaborate. Probably best explicated by Benedict Andersson by his book - The Imagined Communities (imagined because the members of even the smallest nation will never know most of their fellow-members, meet them, or even hear of them; yet in the minds of each lives the image of their communion)(<27); Nationalism comprises of values that are neither rational nor religious but both, that have claims all reproduced and identical no matter which nation it is even though it claims to differ and be imperative against each other strikingly, that promotes on TV on news after commercials, calling for arms that are used for military propagandas; meticulously putting a panoptic eye on its citizens and others.<28 Besides, considering that industry, especially the weapon industry, is the primary feeding element of especially the most developed states in the world(<29), there is a certain link between nationalism and industrialism giving birth to our social governance and even visible even in our living room everyday on TV. One just has to listen to news (national) and remain unzipped during commercials (industrial products) in order to just experience it out of a contemplative observation of daily routines. This sphere caused by the superstructure occupies ones lives not only in terms of the material world and societal structure; but also intangibly in the cognitive world within this age of massive ow of information. In addition it would be necessary to add here that; this ow of information within the internet sphere, that is turning the society now to an information society, drifting through the veins of global community, seems soon to becoming the predominant actor even in the realm of state governance and questioning of the state. Let alone the functions, as well as the denition of state are already in a very big shift, as it just should be. The status-quo, the state of affairs, have been in the public life is at certain crisis of social distortions, besides cultural ones at the moment, and global society is becoming more aware of it day by day, especially as a consequence of widespread, global free market economy - namely the Neoliberal Capitalism. These effects seem also to turn the role and function of state to other actors such as multinational corporations (economic role), and non-governmental organizations (social role).<30 Especially in the developing world, as a consequence of globalization and the absence of social & economic role by neither state nor NGOs; bottom-up movements are at stake harshly claiming their functions as it has hardly been seen in the history of humanity (Note the very recent Middle-Eastern Revolutions). Present notion of Nation-State within the globalization agenda, though, here at this paper, could best be concluded with Roberto Toscanos speech at his 2010 Istanbul Conference paper titled Questioning Democracy: The nation state is no longer equipped to effectively address the global problems such as; deterioration of environment, pandemic diseases, nancial crisis, terrorism, organized crime, mass migrations etc. And its stubborn claims of sovereignty look more and more pathetic.<31

Into the City

2.1. Neoliberal Discourse, Transitional Economics & Displacement (Developing World Context) The approach for putting over-structures in cities, materially imposing a certain way of living, and causing distortions both in public and private spaces does not seem to sustainably process forward for the benet of the societal health. The present neoliberal urban proceedings, especially that of the developing world, are dragging city life into very serious crisis moment that seem to soon drive the situation into a social jeopardy. For instance Middle Eastern countries, per se, and its inhabitants has gone through a dreadful drama of centuries over the imperial, colonial and post-colonial times; and still struggling to ght with their -foreign supported- dictators who embarrassingly over-ruled them for decades. This whole situation naturally brought loads of social distortions in the society regarding consequences of religious, ethnic, cultural, linguistic and predominantly economic differences, diversity and even gross disputes. Nonetheless, the actions that seem to be held upon by the state are not helping to improve these, let alone making worse. Professor Mona Harb & Ahmed Gharbieh from Beirut (American University) notes on their city context: ...We are faced with a formulation of the city centered on fear, an anxious urbanism that strongly recalls discourses of the early industrial era that we thought decades of critical urban theory had buried forever. Practices of urban planning, in turn, shift their concerns towards the control and subjugation of individual bodies whereby citizens are reconstructed as potential threats to be curtailed rather than voices to be heard and included...<40. Yet from Amman, Jordan - the country of Islamic noble family backed by US and Israel (!), Daher notes that City under neoliberal policies conceal exclusionary and exploitative social relations and spatial ordering; disperse concentrations of poverty from the inner city and causes major social and physical displacement of marginalized social groups; remove local states authorities and replace by newly emerging neoliberal bodies of urban governance, create disparity between rhetoric and reality of urban policies.<41 Also from Cairo on marginalization of the majority, before the manifestation and cherishing of the very new revolution, Abdelhalem notes as; Residents of informal areas, the bulk of the population is robbed of its right to partake in negotiations that directly affect their locality. This case of a marginalized majority vis-a-vis local governance reects the marginalization of practically all Egytpian citizens who are excluded from decision-making processes while lacking access to transparent information.<42 Lastly from Istanbul, the Constantinople, the condition of contemporary real estate development projects ending up with Voluntary & Involuntary Exclusion is described by Korkmaz & Ycesoy as; The very reason people retreat into enclaves is the aspiration not to have contact with people from different socio-economic classes. More than half of the city has been produced by the informal sectors. The inhabitants exaggerated aspirations for total control over the environment can be explained by this. In addition, walls, gates, cameras, and security guards are related not only to security, but rather to endorse the exclusiveness as an indication of elitism.<43 It is very interesting to notice how similar the consequences of neoliberal policies and its urgent effect in the developing city context is in different parts of the world; would that be most referred to South America as well. As Zygmunt Bauman noted before; exclusion seems to be as serious problem as exploitation.<46 Current discourse of liberalism, and with its newly mutated & updated version with neo add-on, has been best interpreted by Roberto Toscano, the former ambassador of Italy to India, during the Istanbul Seminars 2010(<44). His general comment on the issue was that when it is told liberalism, in rough public as people who dont have professional economics training, it is usually understood as social liberalism, not as economic liberalism (free entrepreneurial system)- which is the case of what liberalism in the general concept in fact refers to.<45 What is more interesting in this analysis is that the social liberalism, maybe not intrinsically but pragmatically, is at a predominant contrast with economic liberalism; thus creating a situation that advocates a doubtful dilemma about the consensus of state institutions in terms of societal responsibility, the role of the media, and especially the role of that of academicians for failing to convey the political concepts to citizens which they are governed of, yet vote for.

2.2. Lost in Non-Places (Developed World Context) Public life in city, in town, or lets say urban, has always had a specic function of bringing individuals together to bring about a collective. This role of public space is what makes public space public space indeed.<32 Though, with the above mentioned developments that co-directed the state, as a consequence of the economic & social governance structures, what is reected on society is Non-places; if we would point out the transition between (iii): the sociopolitical regime and (iv): psyche of social man from Plekhanovs theses. Non-places, according to Aug, are places that exist solely to its precisely dened function - from ATMs to Shopping Malls, from metro stations to gas stations (all are or made of mass produced items).<33 This element within the superstructure is Augs term and quite delicately explained by Khosravi as: This is what happens in non-place: my life is severedfrom friends, family, and strangers, from history, from geography and replaced with momentary distractions; I spend my time in or between functionally separated spaces, not quite in public but not quite in private either. It is a life divided and subdivided, each piece isolated from the others, with no continuity or overall coherence. It is a life in between.<34 The situation which comes out of intelligent and modern urban planners successful implementations following industrialist (industrialized thus developed) movement, somewhat causes an imposed way of living to individuals lifestyles and not letting them be as how they culturally, and naturally are. Because the places in our lives randomly become just mere private ones that falsely reect our private spaces. With the loss of the communality of public realm, we also lose the true intimacy of the private realm which are both indeed what makes us humans, as cultural living artifacts. Latour points out the trajectory of this issue as; This whole modernist mise-en-scne now appears to be the queerest anthropological construction, especially because Progress, under the label of Reason, was dened as the quick substitution of this odd nature to the subjective, local, cultural, human, all too human, values.<35

2.3. Into Aesthetics What is most lacking in the outdoors of our city, the open city, is that art is hidden in closed boxes; white cube of the built environment: exhibition halls, museums. It shall nevertheless take more advantage of the exhibition value of its contemporary essence and demonstrate itself in the outdoor environment where the public encounters are spontaneously happening.<36 Recent attempts to revive the value of art & everyday aesthetics into the street, as it is for its cult value, to refer to Benjamin(<37); has merely remained not only tasteless but also a victim of marketing concerns of corporate world. Bourriaud states: The precise nature of contemporary art exhibition in the arena of representational commerce is that: it creates free areas and time spans whose rhythm contrasts with those structuring everyday life, and it encourages an inter-human commerce that differs from the communication zones that are imposed on us. The present day social context restricts the possibilities of inter-human relations all the more because it creates spaces planned to this end (<38), he continues at another page as: The essence of humankind is purely trans-individual, made up of bonds that link individuals together in social forms which are invariably historical; - Marx: Human essence is a set of social relations (<39). It could be claimed that he meant the lost public places, non-places, at the end of the rst speech and giving a responsibility to contemporary artist, as he does throughout his whole book, for transposing human values into society; the public realm. What I would like to point out here is that; it is as much a responsibility of an urban designer and and also of a random citizen to renovate the city into a relationally aesthetical realm that opens doors for spontaneous encounters between all members of society, as it is of contemporary artists.

The Composition
3.1. Participatory Design Agenda Theres a number of resources on participatory design out in libraries and bookstores. This paper, however, do not intend to neither bring about a new style into that database, nor to critically contest with them. What has been wished to be assessed is that fundamental platform which the whole approach of designing needs to be re-associated in our global realm of massive changes. Nonetheless, if I could naively comment, the current publications on participatory design concept seem to lack reecting the essential values of the cultural sphere and diversity of varying geographical, economic and sociological contexts. The practice of which have been done in the western world usually comprises of differences of practical, pragmatical affairs and usually aims to resolve individuals abuses within public realm, rather than pointing out the ideological differences and its valued diversity of the developing world. Without taking into consideration of those ideological differences in the other world regarding religion, ethnics, gestures, traditions and so cultures; it is almost impossible to avoid social jeopardy to approach with a mindset that inspired of current western methodologies. For instance city of Beirut is best to exemplify at this point; with its daily $3/bed hostels lled of illegal Palestinian refuges staying ve in one room living next to clubs at Gamaiza street with immaculate interior decorations that sell $10 beers to customers who come with Lamborghinis; yet those clubs running with the labor of those Palestinian refuges who are probably employed with inexplicably dreary wages; causing the beholder(<47) to experience a trajectory drama. Thus, a serious and fundamental transformation in the way we think when it comes to designing the city, and so the society, needs to be all re-elaborated, contextually. One of the biggest points of this paper is to point out that no matter how much we try to re-install our cities in order to remove unsatisfactory social problems with using current design methodologies; we will not go any further without taking into re-consideration of those elements (the economic system that is shaped by the creative arts & technology, the form of state and psyche of contemporary social man) which are the crucial, essential factors for bringing forth to such fundamental transformation in society.

3.2. Composing the Chaos The reason that Compositionism has been chosen to form this paper is the ambiguity its presence presents and being open and transparent for the future outcomes of unpredicted and unprecedented; as well as recognizing a space for being able to truly analyze the matter of past and co-ordinate well with the future. As well as to be inclusively -immanent- as a diverse, composite, fragile material is what lies behind crucially in this case. Latours ideas on Kantian explanation of critique is worth to mention in approaching our analysis (is that critique as a wholesale acceptation of a divide between human and non-human).<48 Critiques failure in addressing the direction of the place of the needs of those who are absent (far) from critique; also remarks the reality of those who are excluded due to disabilities caused by modern day inequalities. Single standardization caused a deviation from being inclusive of irrational values of human which is at best shared by majority. For instance there hasnt been much space for emotions until recently its been embarked to analyze its values and re-integrate back into everyday life. Brooks at his NYtimes op-ed column refers on an analysis of a research that Society progresses to the extent that reason can suppress the passions which has eventually created a distortion in our culture, and he continues to say that we, contemporary human beings are; good at talking about material but bad at emotions....<49 What could be applied from this into city project is that we dont necessarily discard unreliable occasions that we face in the everyday city and informal situations. What is left, regardless how fragile it is, could be quite valuable to learn from, let alone let it be improved by its inhabitants. In Istanbul, one of the greatest architectural pieces in the history of mankind, being very centrally located and having a meticulous look, has been destroyed during the modernization plan that started with new Turkish Republic in 1930s, in the name of doing modern urban design and getting rid of old stuff.<50 This demolishment plan was critically correct meanwhile, even though it wouldnt be qualied at the moment. Nonetheless nothing guarantees us that the decisions being made now, which are critically qualied, could be efcient in the future, let alone will not be reversible. Thus theres some need to avoid the destructive and coercive power of critique that has run out of steam.<51

Every consequence adds slightly to the cause.<52 This is best to be analyzed considering the concepts of base and superstructure previously explained (which also are frameworks of this paper). The relationship between those is actually analyzed far greater by Plekhanov than it was by Marx and Engels, at his book called Fundamental Problems of Marxism.<53 Distinction of ve sequential elements and cyclic interrelation in between them goes as this: (i) state of productive forces; (ii) economic conditions; (iii) socio-political regime; (iv) psyche of social man; (v) various ideologies reecting the properties of this psyche.<54 The psyche of the contemporary man is at a stage with a task to re-modify the base of its society. The base, (ii) economic conditions, can be best changed by enforcing creative productive forces that are conjoint of relational art & humane technology in this contemporary environment. Consequence triumphs the cause(<52), and its exactly what shall be taken into consideration interpreting the city situation in terms of future solutions as the number -v- affecting -i- and then -i- affecting -ii- to bring about a massive, and positive change. The psyche of social man, to use Plekhanovs term, is at a very big challenge; yet with capabilities at the moment. The realm of web 2.0 and the cutting-edge developments within the industrial production capabilities are opening very intriguing doors and possibilities for the re-establishment of a sophisticated economic order, throughout an aesthetically pleasing composition. It is the best of compositionism that it does not pre-determine the future, for which the present structure is set to become. Neither is that it leaves alone the critically unqualied up to her destiny out in the virtual world, if not real (Istanbul, Cairo, Beirut, Dubai, Amman etc...). It is all about immanence and extracting local, indigenous values cherished within the each element of Nature; human, and non-human as well. What Latour meant with Consequences overwhelm causes refers also to the obsession which has caused too stable mechanisms that are difcult to decompose. The modernist approach of securing the conformity of present with its conventional style against the dangers of the future is not breathing, yet surviving anymore. It was explained as: What the Moderns called their future has never been contemplated face to face since it has always been the future of someone eeing their past backward, not contemplating forward. This is why, as I emphasized earlier, their future was always so unrealistic, so utopian, so full of hype.<55 Thirst for the common world (only common element of Compositionism with Communism)(<56), that has to be slowly composed instead of taken for granted and imposed on all; probably is already good speech, meaning that room for all in our house, of whom already having their shelters around the city with the least sustainable means, still, in contrast to all design education that we had, does have strong value. It carries out the amazing culture of the displaced. It reects the indigenousness of instincts and intuitions of those who bear the difference that we need so much to put into practical environments. Not just ideologically; but also pragmatically it is not only possible; but also necessary to benet out of it for the sake of building a common world and avoiding social jeopardy. It seems so that it is not difcult to re-affect the base and change in order to impact the superstructure that has been against the commonness of us. The realm of web 2.0 is much greater tool for us to re-create our micro-communities and economies that are independent on both a coercive state and macro-economic powers; but only dependent on our common understanding, coherent law and equilibrial ethics of our composition. It shall be that law, or ethics (realistically both), could build the framework of the playground of our (re/de)composition process and watch out each others rights; but as transparent, as lowered down as possible. What I previously termed postindustrial-neocraftsmanship<57, that is of extensive capabilities in the homemade industries (& craftsmanship) of future for furniture & household artefacts, and as well as the informational industrialism<58, that is in contrary to its derivative - mechanical industrialism due to top-down and bottom-up power shift relations and cost of entrepreneurial; it is really possible and actually the only way to compose our city together, until the public life is really gone even on TV and the web in which we dismally seek its enchantment now. There needs to be more room for micro-economies to ourish by economically re-assessing the chances of entrepreneurial especially that of craftsmanship, which is the mother of industrial development regardless of the age. Composition, as it bears its meanings within its etymological roots, is composing society as an orchestra, all members, all disciplines, all diverse elements just merged into each other, grass-root, bottom-up, composite, diverse.

Conclusion
Giving the long written text and already, supposedly, sufcient introduction; I think itd rather cease short with the conclusion. City needs to invite the beholder into its aesthetically pleasing realm for cherishing the tasteful diversity, rather than swallowing her as a stranger. It needs to be more adoptive and the only way to do that is to give up from stubborn claims of top-down indoctrinations of superstructure caused by already contaminated nation state, whose ideology is already being struck by the current movements(<59) and its present unethically neoliberal indulgence; and it should leave more room for ones social performances who ideologically differ from the consensus of common behaviors and social standards. City needs to be adaptive because we are not stones; we are human beings, and we are in a owing spirit of mindsets that constantly (have to) re-modify itself. There is a timeless, constant shift of changes not only in the human life but in all livings. We, as every element of nature, constantly ow from one paradigm to another. We are made of our environment and our environment is made of us; so we have more right to play with this (micro) environment as how we want it (as long as we dont distort the macro environment), and thus how we want us to be. In other words, what we need to begin democratically & seriously assessing is that there needs to be more space for the minority and excluded majority (in most cases indeed), not only in policies also in practice, in the pragmatical sphere, in our environments for the benet of all of us. Diversity is one of the most crucial elements within the existence of nature, thus of human; and this especially counts for the ideological diversity than the pragmatic one. The obsession with the singly attained tyranny of modern criticality seems to have not left much space for the critically disqualied and the rationally bleak. Or, it just have remained within the constraint capacity of academic intellectuals who dont seem to move beyond the conventional realm of spreading knowledge beyond meta-narratives. Remember that the most effective political asset of Geert Wilders, president of the extreme right, if not racist, Freedom Party in the Netherlands; is to blame leftist intellectuals to be conservatively remaining on their thrones at their institutions and solely communicating to each other which makes one doubt whether the intellectual leftist movement have indeed run intellectually fascist?

Id like to thank my friend Jakub Krukar for his motivation and ideas throughout the process of writing this paper, whom I developed the project Emancipation from the Superstructure with, for having invaluable conversations - from Wrocaw trains to Istanbul Ghettos, from Kreutzberg caf-scene to Gents beerful bars...

References
1. Adorno, Theodor W &Tiedemann, Rolf & Livingstone, Rodney. "Kant's Critique of Pure Reason, 1959, p.58 2. Richard Senett's book title: "The fall of Public Man", Faber & Faber, London, 1986 3. Williams, Raymond. "Marxism and Literature, Part II: Cultural Theory", Oxford University Press, New York, 1977 4. Aug, Marc. "Non-Places: Introduction to an Anthropology of Supermodernity", Verso, New York, 1995 Aug's non-places term as been used throughout this book and played in part shaping the essence of the paper that is relevant to our observations. 5. Latour, Bruno. An Attempt at Writing a Compositionist Manifesto", submitted to "New Literary History", Munich, 2010 6. "Constructivisim" is referred by Latour throughout his paper on its resemblance to "Compositionism with explanations. 7. Latour, Bruno. AWCM", p.3 8. Plekhanov's explanations on base & superstructure are included at William's book and commented by him. Williams also embraces the value of Plekhanov's (written under imprisonment) denitions. 9. Ekeh, Lawrence U "Industrialization and National Prosperity (lessons for the Developing Countries)", Luzek, 2010 10. This "transformation through mobilization" phenomenon was best described by my teacher (Emin) - at Istanbul Technical University for the course "Evolution of Technology", 2006 11. Basalla, George. "Evolution of Technology", Cambridge University Press, 1988, p.193 12. Adorno, Theodor W &Tiedemann, Rolf & Livingstone, Rodney. "Kant's Critique of Pure Reason, 1959, p.122 13. Latour, Bruno. AWCM", p.4 14. Latour, Bruno. AWCM", p.4 15. Lardner, Dionysius. "The steam engine explained and illustrated", Taylor & Walton, 1840. p.36 / web: http://inventors.about.com/library/ inventors/blsteamengine.htm 16. I owe inspirations to John Berger who well addresses those issues at his book (& TV series) called "Ways of Seeing" as well as remarkably well explained by Walter Benjamin throughout his essays 17. Guhenno, Jean-Marie. "The End of the Nation-State", Minnesota Press, 2000, p.81 18. http://www.nationsonline.org/oneworld/least_developed_countries.htm 19. This theory seems to be mentioned, and possibly supported, at the book called "The Nation-State in Question" Paul, Ikenberry & Hall. However we have not had chance to read it yet. 20. Anderson, Benedict "Imagined Communities: Reections on the origin and spread of nationalism", Verso, 2006, p.7 21. Chernilo, Daniel. "A Social Tehory of the Nation-State: the political forms of modernity beyond methodological nationalism", Taylor & Francis, 2007 22. Giddens, Anthony. "Sociology". Polity, 2006 p.1026 23. National heroes refer to gures that are admired and idolized often by citizens of their own countries, especially those formed secular states after theocracy (Republic of Turkey & K. Atatrk) 24. http://www.unido.org/leadmin/user_media/UNIDO_Header_Site/About/UNIDO_Constitution.pdf 25. Anderson, Benedict Anderson, Benedict "Imagined Communities: Reections on the origin and spread of nationalism", Verso, 2006, p.12 26. Jean-Franois Lyotard's together with his famous book "The Postmodern Condition: A Report on Knowledge" (1979) have proposed this term that us widely used. 27. Anderson, Benedict "Imagined Communities: Reections on the origin and spread of nationalism", Verso, 2006, p.6 28. This understand this situation getting into analyzing the post-9/11 state propaganda on American TV would be useful. 29. G5, Sweden etc. 30. Toscana, Roberto "Questioning Democracy", Istanbul Seminars, organized by "Reset DOC: Dialogue on Civilizations", 2010, p.3 31. Toscana, Roberto "Questioning Democracy", Istanbul Seminars, organized by "Reset DOC: Dialogue on Civilizations", 2010, p.2 32. Habermas, Jrgen "The Structural Transformation of the Public Sphere", MIT Press, 1991, p.158 33. Aug, Marc. "Non-Places: Introduction to an Anthropology of Supermodernity", Verso, New York, 1995 34. Noori, Behzad Khosravi, "The Presentation of Self in Everyday Life or You Who Sit in Front of Me", Konstfack, Stockholm, 2009, p.10 35. Latour, Bruno. AWCM", p.6 36. We owe a lot for this mindset for having read Nicolas Bourriaud's wonderful book: "Relational Aesthetics", 2002 37. Benjamin, Walter "Work of Art in the Age of Mechanical Reproduction", 1936 38. Bourriaud, Nicolas "Relational Aesthetics", 2002, p.16 39. Bourriaud, Nicolas "Relational Aesthetics", 2002, p.16 40. Harb, Mona & Gharbieh, Ahmed. Editorial on the publications of the exhibition "Open City", Beirut edition called "Mapping Security", Beirut, 2009 41. Rami Farouk Daher, On the publications of the exhibition "Open City", Amman edition called "Neoliberal Urban Management" from his article called "Discursive Mapping of Landscapes of Neoliberal ism in Amman; Circulating Global Capital and Emerging Models of Planning, Refuge & Consumption", Amman, 2009 42. Khaled Abdelhalim, On the publications of the exhibition "Open City", Cairo edition called "Resilience: The city as personal practice", article called: "Hope for the Marginalized Majority, Participatory governance in Greater Cairo's Informal Areas", Cairo, 2009 43. Tansel Korkmaz & Eda nl Ycesoy, Editorial on the publications of the exhibition "Open City", Istanbul edition called "Voluntary & Involuntary Exclusions", article called: "Istanbul; once an Imperial World City, now a Global one", Istanbul, 2009 44. http://www.istanbulseminars.org 45. This was an orally held discussion during the presentation of Roberto Toscana at Istanbul Seminars, 2010

46. Toscana, Roberto "Questioning Democracy", Istanbul Seminars, organized by "Reset DOC: Dialogue on Civilizations", 2010, p.6 47. This has been experienced by me (Emin) in January 2010, while backpacking in Middle East, going to Beirut as I thought it to be a well cultural ground city and leaving it disappointedly hitchhiking towards Damascus 48. Latour, Bruno. AWCM", p.15 49. Brooks, David "The New Humanism", publishd at NYTimes Op-ed Column, March 7th, 2011, url: http://www.nytimes.com/2011/03/08/opinion/ 08brooks.html?_r=2 50. A good amount of information about "Taksim Klas" can be obtained from here: http://www.hayal-et.org/i.php/site/building/taksim_klas 51. Latour's book called "Why Has Critique Run out of Steam? From Matters of Fact to Matters of Concern", 2004 52. Latour, Bruno. AWCM", p.11 53. Plekhanov, Georgi Valentinovich "Fundamental Problems of Marxism", 1992 54. Plekhanov, Georgi Valentinovich "Fundamental Problems of Marxism", Moscow, 1922, p.76 55. Latour, Bruno. AWCM", p.13 56. Latour, Bruno. AWCM", p.14 57. Post-Industrial - Neo-Craftsmanship: Thats a term developed by us referring to an era of combination of extreme development in industrial technics for building artifacts as well as the post-modernist needs for seeking value in traditions and crafts for cherishing diversity. It leads to such culture that people start building their own furnitures within their properties and negotiate them within their micro & macro communities as a trade culture, economicly valued & triumphs over neoliberalism's macro economies. 58. Informational Industrialism: Thats a term developed by us referring to extensive capabilities brought by web 2.0, users being able to edit mass published items, and limitless development on communication within Information Technologies, regards respectively different than that of Mechanical Industrialism due to their diverse, and even opposing, consequences within the society. 59. Guhenno, Jean-Marie. "The End of the Nation-State", Minnesota Press, 2000, p.X (preface-10) 60. From this website's header slogan: http://www.mappingcontroversies.net