801号房. . .内心深处的心声

On Materialization, Bachelard’s approach towards it was that the quintessence of a particular entity should be scrutinized in depth. This is to be done via each individual’s experience and soul. This involves in the distinction between the experience of subjective responses and subjective coordinates. An example of it would be to come into contact with a space, which is not regulated by its substantial existence but rather in its visual forms of the space. Gaston’s characterization of Vulgarization is base on the personal feel towards warmth, intimacy and vibration of that particular space or experience and is not highlighting on the importance of hypothesis. Gaston’s image of playfulness has no testimony of account and no untailored elucidation is recorded.
As for Alexander, his scrutiny of possessions on architectural configurations, he employs the use of illustration, boundary and pattern. The roundness and similarity captures the physical presence of the articles. To him, the image that is constituted has its own set of rules and grammar. This set of language rules can be used to describe or produce the expression of the object by itself. Additionally, each image or illustrations would have their individual elucidation. This is due to the fact that each set of images would have their own set of grammar language and its foundation. This can thus be further break down to several and serial sphere of influences.
In point of view, designers and architects alike have drawn a connection between Gaston’s and Christopher’s philosophy along with design process. This connection between the 2 seems to be the physical form of design philosophy’s body and soul element of it. It is as if that without the existence of either ingredient, one could not have possibly live to tell the tale of grammar and ontology.

Phenomenology, itself expound on a multifaceted relation of consciousness, perception, attention, self-awareness, purpose or intention in action and everyday bustle of our life. Phenomenology has thus leads itself from conscious experience into condition that would help to give experience its intention. Initially, phenomenology has focused itself on practical and shared circumstance of come into contact with activities.
However it is only recently that phenomenology has turned to focus itself on the substance of experience and on how mental representation or intentionality is grounded by individual’s brain activity. The study of phenomenon is based on the study of its methods and its main results. It focuses more on the substance of noesis and noemata. Phenomenologies address itself between intentional act of consciousness and object or content.
Phenomenology, in short or layman’s term is the study on the reflection on various types of experiences. This is simply extracted out from the first-person point of view. On the other hand, we do not really characterize or categorizes an experience at the point of time we faced or whilst performing it. To come into contact with or to describe observable fact, we required to attain a milieu of having lived from beginning to end type of encounter or happening. Or simply to say that, we can just look at the type of familiarity of experience that we had experienced before.In phenomenology, what makes up of it is actually to experience conscious is a certain awareness of one’s experience while living through or performing it. Thus we should allow our own experience to spread out from conscious experience into semi-conscious and even unconsciousness activity with pertinent conditions which would directly invoked our experience.
Phenomenology, in my point of view, should or at least be able to recollect an intentional subject matter and then proceed to examine the complexity of consciousness and correlated phenomena.
Hermeneutics is the study and the development of theories of interpretation and the understanding of texts.

Hermeneutics is based more the precise procedure or technique for interpretation or an unambiguous theory of construal. In hermeneutics, words are spoken symbols or signs of affections or impressions of the soul. In which it clearly define its boundaries between hermeneutics and phenomenology, by understanding the nature in relation to human, modes of communication and interpretations.
Prior to this, we are living in both personal and absolute truths. The reason has been that we are constantly seeking for unadulterated certainty. Another source that explains “absolute truth”:-

Absolute : There is no one Bst. Equivalent to the Hindu Parabrahman, the indescribable Ultimate. The nearest is Dharmakaya, a philosophic term. Psychologically this is the Alayavijnana of the Yogacara School. Ontologically Sunyata is the absolute Void, even void of voidness, of which a positive concept is Tathata, the Suchness or Thusness of things. For relationship see Suzuki, Essays in Zen Buddhism Third Series, p.295 – 8 (1939).

Extracted from A popular dictionary of Buddhism
by Christmas Humphreys, 1997

In fact, we ourselves are not even aware that we are in fact seeking absolute truths, as we are constantly hoping that by doing so, we would be in a state of calmness and seek inner peace. However, the percentile of personal and absolute truths is almost on the balance degree. This is because, in the course of searching for one truth we are inevitably searching for the latter, which ever comes first. And we are also constanly hunting down for the right truth in hope that it would lead us on the correct path and thus gain happiness and inner peace. On the other hand, seeking too much of the personal truth might cause more “internal harm” than good. This is because, we are always rummaging around for personal gains and comfort in consequence slipshod of what’s going on around us. As a consequence we should have or at least constantly remind ourselves to have a good balance on the scale.