To give the building a sense of the delicacy associated with such crafts, as well as a feeling of warmth, I designed louvres from white porcelain panels, and used them to cover the outer walls. The louvres are tapered, to make their tips as fine as possible. (In fact, making tips as thin as possible is one of my key design principles: the thin lip of a teacup allows a better experience of the subtleties of tea - this is always at the forefront of my mind when I pay such close attention to edges.)
An edge is an interface between two mediums. Edges are places of varied ecology. There is hardly a sustainable traditional human settlement that is not sited on those critical junctions of two natural economies. Successful and permanent settlements have always been able to draw from the resources of at least two environments.
Historically, Japan's shrines have been built in order to worship the gods who live in the sacred mountains or seas; They don't reside in the shrine itself, but in the space beyond it. This belief that the spirits and deities exist beyond the confines of the shrine, and that the shrine itself acts not as a centre, but as a kind of gateway, is very different to the grand, imposing churches and cathedrals of Christianity.
The majority of shrines are not found in the mountains or in the middle of the fields, therefore, but at the borders of mountain villages – which is to say, at what is seen as the edge of the mountains. The tori gate, marking the entrance to a shrine, indicates that there are gods on the other side of it.
Imagine the world like a cake. Imagine that you slice it into the customary slices by vertical cuts. Each slice of that cake should signify for us, a constituency. Each is geographically located as one segment of the larger cake. Each slice is more influenced by its immediate neighbors than by what might be in the cake quite far away.
What technology has done in the world increasingly is to put horizontal cuts in that cake. You don't only talk up and down. Now you can talk across barriers.
Whether it is civil rights' violations in many countries, whether it is the increasing numbers of unemployed people in our own country, whether it is the homeless we see on our way to work, it isn't as though we don't know.
But there is that horrible realization that, while the knowledge of facts may be a necessary condition for action, and we talk about democracy in civic action, it is unfortunately not a sufficient one.
While knowledge may be a necessary condition, it may in fact be a less necessary condition that the one that makes that a sufficient condition, and that is access to power.
There may be a lot of things that have to be studied, but there is also what I call "occupational therapy for the opposition" that says, send them off to do some more pushups on the internet. You need to be mindful that it is possible to use information, and the need for information, as a delay for the call for action.
I have for myself come to the point where I say that people or groups or governments make the decisions that make sense to them, even if they look totally hair-brained to me.
My task then is to figure out the constellation of forces, the pushes and pulls, that in fact do add up to that hair-brained decision-making. Then we can go into the next iteration and say, "What can we do about the balance of the push and the pull that seems to result in totally non-constructive decisions?"
Learn what is in this Internet. But then keep your head clear and go back to your goals. What in fact, in the best of all worlds, do you want to do? Do any of the activities with your new electronic microscope bring you closer to that?
If we think that cyberspace is a public space, then let's think of the oceans. They used to be as much of a world resource as anybody could think of but didn't belong to anybody. So everybody put their garbage into them. The potential of cyberspace as a global dump is quite substantial.