With a practical approach to theory, Designing the City of Reason offers new perspectives on how differing belief systems and philosophical approaches impact on city design and development, exploring how this has changed before, during and after the impact of modernism in all its rationalism. Looking at the connections between abstract ideas and material realities, this book provides a social and historical account of ideas which have emerged out of the particular concerns and cultural contexts and which inform the ways we live. By considering the changing foundations for belief and action, and their impact on urban form, it follows the history and development of city design in close conjunction with the growth of rationalist philosophy. Building on these foundations, it goes on to focus on the implications of this for urban development, exploring how public infrastructures of meaning are constructed and articulated through the dimensions of time, space, meaning, value and action. With its wide-ranging subject matter and distinctive blend of theory and practice, this book furthers the scope and range of urban design by asking new questions about the cities we live in and the values and symbols which we assign to them.

Jacques Ellul, a former member of a Law Faculty at the University of Bordeaux, was recognized as a brilliant and penetrating commentator on the relationship between theology and sociology. In the Meaning of the City he presents what he finds in the Bible--a sophisticated, coherent theology of the city fully applicable to today's urbanized society. Ellul believes that the city symbolizes the supreme work of man--and, as such, represents man's ultimate rejection of God. Therefore it is the city, where lies man's rebellious heart, that must be reformed. The author stresses the fact that the Bible does not find man's fulfillment in a return to an idyllic Eden, but points rather to a life of communion with the Savior in the city transfigured. The Meaning of the City, says John Wilkinson in his introductory essay to the book, is the theological counterpoint to Ellul's Technological Society, a work that analyzed the phenomenon of the autonomous and totally manipulative post-industrial world. Ellul takes issue with those who idealistically plan new urban environments for man, as though man alone can negate the inherent diabolism of the city. For Ellul, the history of the city from the times of Cain and Nimrod through to Babylon and Jerusalem reveals a tendency to destroy the human being for the sake of human works. Nevertheless, continuing the theme of the tension between two realities that characterizes all his works, Ellul sees God as electing the city as itself an instrument of grace for the believer. William Stringfellow describes The Meaning of the City as a book of startling significance, which should rank beside Reinhold Niebuhr's Moral Man and Immoral Society as a work of truly momentous potential. Douglass D. McFerran adds that it is a book worth serious consideration by anyone interested in the relationship between religious commitment and secular involvement. And John Wilkinson sums it up: There are very few convincingly religious analyses of the sociological phenomena of the present day. . . . Ellul's biblically based sociology is today furnishing the matter for a large and growing group of social protestants, particularly in the United States.

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This book re-establishes a notion of conscious agency in our understanding of urban life. Using empirical examples and drawing on pragmatist ideas of 'experience' and rationality, this text offers a new, alternative reading of the city.

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The notions of the cosmic city and the common law are central to early Stoic political thought. As Vogt shows, together they make up one complex theory. A city is a place governed by the law. Yet on the law pervading the cosmos can be considered a true law, and thus the cosmos is the only real city. A city is also a dwelling-place--in the case of the cosmos, the dwelling-place of all human beings. Further, a city demarcates who belongs together as fellow-citizens. The thought that we should view all other human beings as belonging to us constitutes the core of Stoic cosmopolitanism. All human beings are citizens of the cosmic city in the sense of living in the world. But the demanding task of acquiring wisdom allows a person to become a citizen in the strict sense: someone who lives according to the law, as the gods do. The sage is the only citizen, relative, friend and free person; via these notions, the Stoics explore the political dimensions of the Stoic idea of wisdom. Vogt argues against two widespread interpretations of the common law--that it consists of rules, and that lawful action is what right reason prescribes. While she rejects the rules-interpretation, she argues that the prescriptive reason-interpretation correctly captures key ideas of the Stoics' theory, but misses the substantive side of their conception of the law. The sage fully understands what is valuable for human beings, and this makes her actions lawful. The Stoics emphasize the revisionary nature of their theory; whatever course of action perfect deliberation commands, even if it be cutting off one's limb and eating it, we should act on its command, and not be held back by conventional judgments.