A Quote by Charlotte Cotton
Every time you enter a space, you are on public display. Nothing is private.
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We conventionally divide space into private and public realms, and we know these legal distinctions very well because we've become experts at protecting our private property and private space. But we're less attuned to the nuances of the public.
All space must be attached to a value, to a public dimension. There is no private space. The only private space that you can imagine is the human mind.
In the end, it is because the media are driven by the power and wealth of private individuals that they turn private lives into public spectacles. If every private life is now potentially public property, it is because private property has undermined public responsibility.
Now we live in a time where the public and the private are completely fused and there isn't such a great distinction. We know our private lives are constantly made public. With Facebook and Twitter there isn't such a desire, it feels, to keep things private.
There is nothing mysterious about space-time. Every speck of matter, every idea, is a space-time event. We cannot experience anything or conceive of anything that exists outside of space-time. Just as experience precedes all awareness and creative expression, the visual language of our photographs should ever more strongly express the fourth dimensional structure of the real world.
[Persons] who are recognized as citizens in any one state of the Union [have] the right to enter every other state, whenever they pleased... full liberty of speech in public and in private upon all subjects upon which its own citizens might meet; to hold public meetings upon political affairs, and to keep and carry arms wherever they went.
I was brought up with considerable discipline, and I was taught it wasn't proper to display certain very private emotions in public.
Rome tolerated every abominable practice, embraced every foul idea in the name of freedom and the rights of the common man. Citizens no longer carried on deviant behavior in private, but pridefully displayed it in public. It was those with moral values who could no longer freely walk in a public park without having to witness a revolting display. What happened to the public censors who protected the majority of citizenry from moral decadence? Did freedom have to mean abolishing common decency? Did freedom mean anyone could do anything they wanted anytime they wanted, without consequences?
All buildings, large or small, public or private, have a public face, a facade; they therefore, without exception, have a positive or negative effect on the quality of the public realm, enriching or impoverishing it in a lasting and radical manner. The architecture of the city and public space is a matter of common concern to the same degree as laws and language—they are the foundation of civility and civilisation.
One of the things about the modern world is that the public and the private - which is not the same as the public and the personal - but the public and the private... it's very, very much harder than it used to be to have things that are private and things that are public.
The public good is in nothing more essentially interested, than in the protection of every individual's private rights.
In a progressively privatised city, the defence of public space, the production of new public space, and saving what is public really for the public is very important.
In a community where public services have failed to keep abreast of private consumption things are very different. Here, in an atmosphere of private opulence and public squalor, the private goods have full sway.
As public schools deteriorate, the upper-middle class and wealthy send their kids to private ones. As public pools and playgrounds decay, the better-off buy memberships in private tennis and swimming clubs. As public hospitals decline, the well-off pay premium rates for private care.
Every day I have spent in Uganda has been beautifully overwhelming; everywhere I have looked, raw, filthy, human need and brokenness have been on display, begging for someone to meet them, fix them. And even though I realize I cannot always mend or meet, I can enter in. I can enter into someone's pain and sit with them and know. This is Jesus. Not that He apologizes for the hard and the hurt, but that he enters in, He comes with us to the hard places. And so I continue to enter.
We often ask our citizens to split their public and private selves, telling them in effect that it is fine to be religious in private, but there is something askew when those private beliefs become the basis for public action.
