Thesis (M. Arch.)--Massachusetts Institute of Technology, Dept. of Architecture, 1979. / Supervised by Stanford Anderson. / Includes bibliographical references (leaves 115-119). / by Ellen C. Soroka. / M.Arch.

Thesis (M.A.)--University of Louisville, 2008. / Department of Art History. Vita. "December 2008." Includes bibliographical references (leaves 223-233).

Thesis (M.Arch.)--Massachusetts Institute of Technology, Dept. of Architecture, 1981. / MICROFICHE COPY AVAILABLE IN ARCHIVES AND ROTCH. / Bibliography: p. 52. / In the traditional small community, people learned how to maintain their own homes by watching activities in which the elements of their physical environment were made. This work was done out in the open, where everyone could see it as they walked by. People grew up knowing how to take 'responsibility' for the maintenance and modification of their own home. During and after the Renaissance , when these small independent communities merged with other communities, and a specialized economy developed, the integration of functions which supported learning from the environment began to disappear. This is a study of a neighborhood in Rome, where the traditional characteristics which support the transfer of knowledge, still exist . The streets are arranged in a hierarchy from most public to most private. When work places, or retail shops, or residences, occur on a public street, they are large. When they occur on a private street, they are small. 'A hierarchy of building typologies corresponds to the hierarchy of activity sizes. The buildings which are large and located in the public zone, where people are moving quickly, have large openings. The buildings which are small and are located in private zones, where people spend time in the street, have smaller openings. The result is that the building facade exposes the appropriate amount of the work process to the residents, as they use the neighborhood. With this combination of hierarchies, Trastevere supports the transfer of knowledge, from the activities to the residents of the neighborhood. / by Elizabeth Alexa Chapman. / M.Arch.

Call number: LD2668 .T4 1964 J67

No description available.

The controversial dating of the Baptistery San Giovanni is approached through formalistic considerations. Formal analyses of the Baptistery and the Duomo of Pisa lead to comparison and isolation of definitive features of Pisan and Florentine styles. As such, the buildings are shown to be prototypes and their respective receptions are traced in the Romanesque churches of Fiesole, Empoli, Lucca, Pistoia and Sardinia. It is concluded that the Baptistery must have been completed before the Duomo of Pisa was begun.

Original contribution. A discussion of Carlo Lodoli's bi-fold understanding of indole (inherent nature); with respect to both meaning in architecture and the education of architects. / Carlo Lodoli (1690--1761) exists as a footnote in most major history books of modern architecture. He is typically noted for either his influence on the Venetian Neoclassical tradition or as an early prophet to some sort of functionalism. Though I would not argue his influence, I doubt his role in the development of a structurally determined functionalism. The issue of influence is always present as very little of his writings have survived and his built work amounts to a few windowsills. He did, however, teach architecture. I propose to explore the pedagogic potential of Lodoli's lessons of architecture. / Lodoli's teaching approach was not necessarily professional in that he did not instruct his students in the methods of drawing or construction techniques. Rather, his approach was dialogical. The topics were sweeping, often ethical, and ranged from the nature of truth to the nature of materials. Existing scholarship pertaining to Lodoli most often focuses upon his students' production of texts, projects, and projections. Andrea Memmo's Elementi dell'Architettura Lodoliana (1786, 1833) and Francesco Algarotti's Saggio sopra l'architettura (1756) are both specifically named by the respective authors as advancing Lodoli's architectural theories. Often overlooked are the apologues, or fables, used by Lodoli in lessons to his students. The main source for these fables is the Apologhi Immaginati (1787). Others were included in Memmo's Elementi. Apologues from both sources have been translated for the first time into English and can be found in Appendix I of the dissertation. / I look specifically to these stories to understand and illustrate Lodoli's approach to making, teaching and thinking. This is understood through Lodoli's characterisation of the identity of materials and of the self. Within this dissertation I intend to flesh out the textual and architectural fabric surrounding the pedagogic activities of the Venetian Friar known as the Socrates of Architecture, Carlo Lodoli.

Andrea Palladio was born in Padua in the Republic of Venice in 1508 and practiced his architecture throughout the Veneto until his death in 1580. Today, there are some forth-four surviving palaces, villas, and churches by the master. These buildings have profoundly moved the imagination of countless generations of academics, artists, and architects for over four hundred years. Without a doubt, he has been the most exalted and emulated architect in modern history. While Palladio is well-remembered for his innovative palaces and villas of the Veneto, he is also most distinguished for his revolutionary religious architecture in Venice Itself. His designs for San Francesco della Vigna (1562) (Fig. 1), San Giorgio Maggiore (1565) (Fig. 3), Le Zitelle (1570) (Fig. 4), II Redentore (1576) (Fig. 5), and the Tempietto (1580) (Fig. 6) at Master, represented fresh and independent visions, exemplifying his deep-seated understanding of the ideas of the High Renaissance. Nowhere was Palladio's influence on the future development of ecclesiastical design more profoundly felt than in Venice itself. Collectively, the emulators of Palladian church design form a coherent episode which can be discernedly traced from Santa Maria Celeste (Figs. 7 and 8) in 1581 through to San Giovanni Novo (Fig. 9) of 1751. Between these years and buildings, there were sixty-two churches erected in Venice. Of these, some thirty-five structures, or fifty-six percent, exhibit, through their system of organizing plans, elevations and spatial relationships, different degrees of debt to Palladio. All in all they demonstrate a highly significant concurrency in the overall development of religious architecture in Venice. The aim of this present thesis is to investigate the architectural character of a large number of Venetian churches built between 1581 and 1751 in an attempt to clarify the extent of Palladio's influence on their design. This study will be divided into four chapters. In order to better understand sixteenth century Venetian building in general and Palladio's prominent position within it, Chapter One will explore the unfolding ambience of Renaissance architecture in Venice, elucidating the rich, productive, and international development of the city's most innovative architects. Herein, the saliency of Palladio and his churches, as crowning symbols of this period, will be examined. Chapters Two, Three and Four will explore the thirty-five churches under investigation. These last sections will analyze some ten or more buildings each, and, for the most part, in the chronological order of their construction. In the end, it is hoped that this study will demonstrate a clear and coherent tradition of Venetian church design which fulfilled itself through an integration of a whole series of Palladian prototypes. / Applied Science, Faculty of / Architecture and Landscape Architecture (SALA), School of / Graduate

No description available.

This dissertation reconstructs the original form and sixteenth-century decoration of the lost Venetian church of Santa Maria Assunta dei Crociferi, destroyed after the suppression of the Crociferi in 1656 to make way for the present church of the Gesuiti. The destruction of the church, the scattering of its contents, and the almost total lack of documentation of the religious order for which the space was built, has obscured our understanding of the many works of art it once contained, produced by some of the most important Venetian artists of the sixteenth century. This project seeks to correct scholarly neglect of this important church, and to restore context and meaning to these objects by reconstructing their original placement in the interest of a collective interpretation. Various types, patterns and phases of patronage at the church—monastic, private and corporate—are discussed to reveal interconnections between these groups, and to highlight to role of the Crociferi as architects of a sophisticated decorative programme that was designed to respond to the latest artistic trends, and to visually demonstrate their adherence to orthodoxy at a moment of religious upheaval and reform.