In relation to Gadamer’s Theory of language and observe that the structure of what is

being said at the critical moment of application for the fusion of horizons in a proper
conservation involves this same self recognition. Here, structure does not refer to the
way something said or its syntax; rather, to the fact that it is taken as a whole and
assumed to be meaningful by the person who can, then come to recognise something
of relevance to themselves in it as a result. (Gadamer, 1996)

Ref.
Gadamer’s Ontology (1996). “Gadamer’s ontology: An examination of Hans-Georg
Gadamer’s concept of being in relation to Heidegger, Plato and Hegel.” Structure of
proper conversation,p.117.

(Siegfried Kracauer ,1889-1966). In the dwelling of God, which assumes an

established community, the congregation succeeds in establishing connections. The
house of God becomes purely ornamental as soon as the congregation members give
up the relationship that made the location possible. p.51

Ref.
Siegfried Kracauer (1889-1966). “Rethinking Architecture: A Reader in Cultural
Theory.” Edited by Neil Leach, p.51.

Rifiaoglu &Guchan (2008). Given that a place spirit is shaped by both tangible and
intangible elements, preserving and understanding it within a historical urban context
is a challenging and complex topic. The first section discusses the ideas and problems
surrounding the notion of spirit of place in the context of urban morphology and
conservation; second presents the approach taken by these disciplines to comprehend
and preserve spirit of place.

Ref.
Rifiaoglu &Guchan (2008).“Understanding and preserving Spirit of place By an
integrated Methodology in Historical Urban Context.” Conference:16th General
Assembly and Scintific Symposium of ICOMOS, 29 Sept-4 oct.,2008,Quebec City,
Digital Publication