Hospitality refers to the relationship between a guest and a host, wherein the host receives the guest with goodwill, including the reception and entertainment of guests, visitors, or strangers. Louis, chevalier de Jaucourt describes hospitality in the Encyclopédie as the virtue of a great soul that cares for the whole universe through the ties of humanity.
has to be all of us
Hospitality ethics is a discipline that studies this usage of hospitality
Derives from the Latin hospes, meaning “host”, “guest”, or “stranger”. Hospes is formed from hostis, which means “stranger” or “enemy” (the latter being where terms like “hostile” derive). By metonymy the Latin word ‘Hospital’ means a guest-chamber, guest’s lodging, an inn. Hospes is thus the root for the English words host (where the p was dropped for convenience of pronunciation), hospitality, hospice, hostel and hotel.
In ancient cultures hospitality involved welcoming the stranger and offering him food, shelter, and safety
In Ancient Greece, hospitality was a right, with the host being expected to make sure the needs of his guests were met…In India and Nepal hospitality is based on the principle Atithi Devo Bhava, meaning “the guest is God“. ..Judaism praises hospitality to strangers and guests based largely on the examples of Abraham and Lot in the Book of Genesis (Genesis 18:1–8 and 19:1–8). In Hebrew, the practice is called hachnasat orchim, or “welcoming guests”..In Christianity, hospitality is a virtue which is a reminder of sympathy for strangers and a rule to welcome visitors… foot washing/kiss of peace.. those who had welcomed a stranger had welcomed him.. One of the main principles of Pashtunwali is Melmastia. This is the display of hospitality and profound respect to all visitors (regardless of race, religion, national affiliation or economic status) without any hope of remuneration or favour. Pashtuns will go to great lengths to show their hospitality.. Islam highly recommends one another to say peace be upon you salam Wa Alaikum to one another as Muhammad had said, Muslims are obliged to treat their guest with kindness and peace even prisoners (in war), .. Celtic societies also valued the concept of hospitality, especially in terms of protection. A host who granted a person’s request for refuge was expected not only to provide food and shelter for his/her guest, but to make sure they did not come to harm while under their care.
In the West today hospitality is rarely a matter of protection and survival and is more associated with etiquette and entertainment. However, it still involves showing respect for one’s guests, providing for their needs, and treating them as equals. Cultures and subcultures vary in the extent to which one is expected to show hospitality to strangers, as opposed to personal friends or members of one’s ingroup.
ah.. there’s the rub
thinking .. dave’s campfire analogy
anthropology of hospitality:
Jacques Derrida offers a model to understand hospitality that divides unconditional hospitality from conditional hospitality. Over the centuries, philosophers have devoted considerable attention to the problem of hospitality. However, hospitality offers a paradoxical situation (like language) since inclusion of those who are welcomed in the sacred law of hospitality implies others will be rejected. Julia Kristeva (1991) alerts readers to the dangers of “perverse hospitality”, which consists of taking advantage of the vulnerability of aliens to dispossess them. Hospitality serves to reduce the tension in the process of host-guest encounters, producing a liminal zone that combines curiosity about others and fear of strangers. In general terms, the meaning of hospitality centres on the belief that strangers should be assisted and protected while traveling. However, not all voices are in agreement with this concept. ..This suggests that hospitality is a political institution which can be ideologically deformed to oppress others
In his 1795 essay Perpetual Peace, Immanuel Kant stages a ius cosmopoliticum (cosmopolitan law/right) as a guiding principle to protect people from war, and morally grounds this cosmopolitan right by the principle of universal hospitality.
Kant there claimed that the expansion of hospitality with regard to “use of the right to the earth’s surface which belongs to the human race in common” (see common heritage of humanity) would “finally bring the human race ever closer to a cosmopolitan constitution”.
The philosophical concepts of Emmanuel Levinas, on ethics, and Jacques Derrida, on hospitality, provide a theoretical framework for the relationships between people in their everyday lives and apart from any form of written laws or codes. For Levinas, the foundation of ethics consists in the obligation to respond to the Other. In Being for the Other, he writes that there is no “universal moral law,” only the sense of responsibility (goodness, mercy, charity) that the Other, in a state of vulnerability, calls forth. The proximity of the Other is an important part of Levinas’s concept: the face of the Other is what compels the response.
For Derrida, the foundation of ethics is hospitality, the readiness and the inclination to welcome the Other into one’s home.
Ethics, he claims, is hospitality.
Pure, unconditional hospitality is a desire that underscores the conditional hospitality necessary in our relationships with others. Levinas’s and Derrida’s theories of ethics and hospitality hold out the possibility of an acceptance of the Other as different but of equal standing. Isolation is not a feasible alternative in the world, therefore, it is important to consider how best to approach these interactions, and to determine what is at stake for ourselves and the others: what conditions of hospitality to impose, and whether or not we have responded to the call of the Other. Further, both theories reveal the importance of considering how best to interact with the Other and others, and what is at stake.
Philosophical cosmopolitans are moral universalists: they believe that all humans, and not merely compatriots or fellow-citizens, come under the same moral standards. The boundaries between nations, states, cultures or societies are therefore morally irrelevant.
“New Babylon is an experiment in extreme hospitality. It’s not an architecture in which the whole world would be housed, but a piece of architecture in which the whole world would be able to house itself according to the way it wishes to, according to the life it would like to live. Hospitality is not easy. Hospitality is openness to the stranger. It is to embrace the risk of the other. It is to welcome somebody else into your house who you don’t know, and without knowing how they’re going to act.”
Read an excerpt from Mark Wigley’s essay reflecting on the work of Constant Nieuwenhuys and an architectural paradigm of free space and time afforded by automation.
Can you draw a line that welcomes without also excluding?In Constant’s theory, every line is violent. Every line has to be undone. Every line has to be provisional, dotted, blurred, contested.. t How, then, do you operate as an architect? That is to say, a person who draws lines, while depowering the lines, by not allowing the line to be violent, to exert its violence? Miesian architecture may inspire hospitality, but it never strays too far away from the idea of authority. The room we are in is in every sense exclusive.
Real hospitality is a radical act. This invitation and embrace of the unknown guest necessarily undermines the designer and the design itself. In other words, a genuinely hospitable architecture that would welcome the other would welcome its own destruction. It would welcome the dissolution and blurring of the figure of the designer. The real generosity of a host is not to invite someone or something to occupy a space, but to invite a transformation of the space..t
hosting ie: a campfire et al
there’s got to be more to life than come to my thing. .come join my thing
New Babylon is the most extreme and invaluable example of extreme hospitality. Here, hospitality is extended to the whole species. It is a genuinely popular architecture for a world in which no one would be considered either ordinary or strange. This would be, to put it crudely, an architecture for the people, and nothing less.
Constant really tries to ask the question: how could we live together? What does it mean to be suspended within a networked world beyond labor? ..t
But the question Constant could not answer remains, this brutally important question: how will we live together when it would seem that one of the key characteristics of our species is its murderous relationship to itself?..t.. Our insensitivity and brutality towards others, our ability to anesthetize ourselves to the suffering of others, even to our own pains and pleasures. The repressive default setting reinforced by the new brains and body that we have become through the *technological adjustments to our own organism..t.. forces again a new generation of architects to ask, what is it that we could offer? What could hospitality be?
at the beginning of the 21st cent.. to feel alone or want to be alone is deeply unfashionable: to admit to feeling alone is to reject and betray others, as if they are not good company, and do not have entertaining, interesting lives of their own to distract us, and to actually seek to be alone is a radical act; to want to be alone is to refuse a certain kind of conversational hospitality and to turn to another door, and another kind of welcome, not necessarily defined by human vocabulary
no words ness
monet to see law: ‘to see we must forget the name of the thing we are looking at.’
it may be that time away from a work, an idea of ourselves, or a committed partner is the very essence of appreciation for the other.. to be able to let them alone as we let ourselves lone, to live something that feels like a choice again, to find ourselves lone as a looked for achievement, not a state to which we have been condemned
off script.. beyond finite set of choices et al