Page 146 - JCAU-6-4

Journal of Chinese
Architecture and Urbanism Emotive architecture in China

In Chinese tradition, both folk and official narratives role in signaling and facilitating harmony. This holistic view
have long placed great importance on the feedback and emphasizes the importance of emotion as a primary indicator
coordination mechanisms of emotion. Confucianism for assessing the dynamic interactions between humans
emphasizes empathy-based emotions as foundational and their environment (Parkinson, 2010), underlining its
to moral structures (for example, “Renzheairen” sophisticated role in guiding and maintaining the cherished
[仁者爱人] from Lunyu·Yanyuan [论语·颜渊] and state of harmony in Chinese culture.
Mengzi [孟子]), advocating for the cultivation of qing
through cultural expressions such as music, poetry, and 3.3. Architecture as the interface
riddles (Liji [礼记]). It uses qing as a method of governance Architecture transcends mere structure. Acting as a
(Zhongyong [中庸]; Daxue [大学]), embedding these dynamic mediator, architecture serves as the interface
principles within the fabric of Chinese history (Hwang, between humans and the natural environment (Norberg-
2000; Sun, 2013; Sundararajan, 2015). Conversely, Daoism Schulz, 1971) and reflects broader political and economic
promotes emotional authenticity and spontaneity through trends (Koolhaas, 2014; Rossi, 1982). People adjust their
guiyin (归隐, meaning retreat, from Jiutangshu [旧唐书]), relationship with the world by adapting to the architecture
suggesting a withdrawal from social ties to nurturing self- around them. At the same time, architects can anticipate
relationships (Daodejing [道德经]). This philosophy values and respond to human needs through their design and
emotional freedom and authenticity, viewing emotion as planning, creating a sense of balance between people and
crucial for connecting with nature and achieving harmony their surroundings.
(Zhuangzi [庄子]). Zen Buddhism, with its focus on chushi
(出世, meaning transcendence from the worldly, from This perspective positions architecture as an active
Liuzutanjin [六祖坛经], The Platform Sutra of the Sixth agent in diagnosing and addressing regional challenges
Patriarch), prioritizes emotional transformation through through precise interventions at critical nodes or interfaces,
insight into emptiness and enlightenment. It views intuition fostering adaptive changes aligned with community
as vital for creativity, and emotional understanding as a emotional landscapes.
pathway to profound insights into life and the universe This article explores this methodology by comparing two
(Jingangjing [金刚经], Diamond Sutra). modest-scale projects with considerable sociocultural and
These three philosophical traditions – Confucianism, environmental influence – one situated in an urban setting,
Daoism, and Zen Buddhism – form the bedrock of Chinese the other in a rural context. Both projects exemplify the
civilization, influencing its social, cultural, and political ethos . impact of small-scale, emotionally informed architectural
6
They collectively highlight the intricate role of emotions interventions.
in achieving societal and individual balance, culminating The investigation process for these projects is
in the principle of “Oneness of Heaven and Humanity,”
representing the apex of Chinese cultural aspirations (Feng & threefold. First, the macro-environment is analyzed to
Bodde, 1952; He, 2022; Li, 2000; Zhao, 2021). This principle identify inherent challenges and gain a comprehensive
unifies the foundational relationship between humans and understanding of the context. In the second step, this
land (as the foundation of culture), humans and humans analysis informs trend predictions and forecasts of
(forming society), and humans and heaven (or cosmos, tian functional requirements, leading to solutions such as new
[天]) (spirituality). Emotion becomes the core content for functional needs and innovative positioning. This proactive
coordinating and examining these relationships. stage is crucial for ensuring the relevance and resilience of
architectural design. The third step details how integrating
Within this philosophical framework, emotion serves digital technology with local architectural practices can
both as a mirror, reflecting imbalances, and as a mechanism achieve emotion-centric design principles through a
for addressing them across personal, societal, and cosmic methodological framework. It showcases the architectural
dimensions. Each tradition presents unique approaches to acupuncture practice, where targeted interventions are
nurturing or transforming emotion, acknowledging its dual designed to resonate emotionally with users, catalyzing

6 Confucianism, Daoism, and Buddhism have played a positive transformations in the built environment.
significant role in shaping Chinese culture, though the extent of This approach spans from macro-level analysis to
their influence remains a subject to debate. It is important to note
that Chinese philosophical and religious thought extends beyond detailed design methodologies. It aims to illustrate that
these three traditions. A more in-depth examination of their by focusing on emotional resonance and adopting a
relative influence and integration with other elements of Chinese predictive, responsive design ethos, architecture can serve
culture may provide a more comprehensive understanding of the as a powerful interface between individuals and their ever-
subject (Chun, 2012; Tang, 2015). evolving socioeconomic and environmental contexts.

Volume 6 Issue 4 (2024) 5 https://doi.org/10.36922/jcau.1606