Going sightseeing, what things do come to mind of people? It seems that, first of all, people think for what purposes
this building was constructed, as well as how it is used nowadays. In other words, material aspects of life prevail in our time. Are many people interested in finding out how ancient monuments, churches, and cathedrals were built? Moreover, what role does ethics play in
architecture? One of the writers who
considered the role of ethics and aesthetics in architecture was a nineteenth century critic John Ruskin. Additionally, he is the author of two books in respect of architecture that changed the way of thinking not only of specialists but also of ordinary people, namely: “The Seven Lamps of Architecture” and “The Stones of Venice”. Besides, although John Ruskin did not have any education and was not skilled in architecture, he considered the a person who either designs or builds has to put whole sole into this process: “I never could have built or carved anything, because I was without power of design (Mattesson 2). Furthermore, in order to realize the essence of the book “The Stones of Venice” better, it is worth outlining some background information about Ruskin's childhood. First of all, Ruskin was brought up in a very religious family. Moreover, her mother forced him to read Bible every day. When Ruskin grew up, he took a decision to learn the Bible once again. However, he was struck that although he read and learned a lot of information in childhood, the Bible made a following impression on him: “nothing but darkness and doubt” (Matteson 2). All n all, in his book “The Stones of Venice” Ruskin changed the attitude of people to Venice, and illustrated a connection of architecture with both social and political life of a society. First of all, it should be noted that Ruskin loved Venice and its architecture. For instance, Ruskin expressed his feelings about St. Mark's in Venice in such a way: “it contains the three elements in exactly equal proportions: the Roman, Lombard, and Arab. It is the central building in the world” (Newall 2). In addition, he was shocked by the attitude of ordinary people to this architectural monument: “...where the idle Venetians of the middle class lounge, and read empty journals; in its centre the Austrian bands play the during the time of vespers, their martial music jarring with the organ notes...knots of men of the lowest classes, unemployed and listless, lie basking in the sun like lizards; and unregarded children, - every heavy glance of their young eyes full of desperation and stony depravity, and their throats hoarse with cursing, - gamble and fight, and snarl...And the images of Christ and his Angels look down upon it continually” (Matteson 5). Further, he considered the church Giovanni e Paolo, a monument of a Gothic style of architecture as “one of the most noblest works in Italy. I have seen anything approaching it in animation, in vigour of portraiture, or nobleness of lines” (Newall 2). In other words, sightseeing the architecture of Venice, Ruskin wanted to show the connection of architecture with both the standards of morality of a society and its political and economic state of affairs. Also, Ruskin considered that the Gothic architectural monuments were constructed much better in comparison with the monuments that were built at that time due to that fact that the architects of that time did not measure everything so precisely: “..recognized, in small things as well as great, the individual value of every soul. But it not only recognizes its value; it confesses its imperfection, in only bestowing dignity upon the acknowledgment of unworthiness” (Matteson 3). In other words, Ruskin considered people to be imperfect and, as a result, it concerned everything people did. Accordingly, everything irregular was one of the features of our life and and had to be applied in architecture too: “All things are literally better, lovelier, and more beloved for tmperfections that have been divinely appointed, that the law of human life may be Effort, and the law of human judgment, Mercy” (Matteson 5). Moreover, Ruskin disputed mass production, and believed that every person while performing a work, had to feel enjoyment: “It may be proved, with much certainty, that God intends no man to live in this world without working: but it seems to me no less evident that He intends every man to be happy in his work” (Matteson 4). However, Ruskin even could not imagine that in the 20th and 21th centuries there would be computer programs for both designers and architects and, additionally, people would not do all works by hand. All in all, John Ruskin embraced many elements in this book, as well as changed the way of thinking of people with respect to Venice. In summary, in his book “The Stones of Venice” John Ruskin stated that architecture reflects and is closely connected with both the standards of morality of a society and its political and economic state of affairs.
Bibliography Matteson, John. “Constructing Ethics and the Ethics of Construction: John Ruskin and the Humanity of the Builder”. Crosscurrents. 6 April 2002. 13 April 2007. <http://www.crosscurrents.org/matteson2002.htm> Newall, Christopher. “Martin Randall Travel: Ruskin's Venice”. Martin Randall Travel. 7 March 2007. 13 April 2007. <http://www.martinrandall.com/tours/mt536.php> Ruskin, John. The Stones of Venice. New Ed edition. De Capro Press, 1985.