Titel: Unknown Cities : From Loss of Hope to Well-being [And] Self-satisfaction
Verlag: PartridgeAfrica
Erscheinungsjahr: 2016
Sprache: Englisch
ISBN-10: 1482862301
ISBN-13: 9781482862300
Einband: Softcover
Zustand: As New

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Inhaltsangabe

This book investigates the many relatively unknown Egyptian cities, which research has largely ignored. It seeks to enhance the livability of urban areas and stop the processes that turn residents into anti-utopians and their cities into dystopias. It examines urbanization patterns in what are currently rural or informal settlements. It draws on concepts from Western and Arabic thought concerning idealism and utopianism, linking anti-utopianism with ideas such as loss of hope and residents’ right to the city. It also investigates the epistemology and methodology of urban design, using the descriptive-analytical approach to evaluate methods of self-criticism to address the problems and enhance urban planning and design. The literature regarding “ten-minute neighborhoods” is reviewed, along with a comparative content analysis of online articles, and the resultant principles are tested through site observation. It is found that happiness can be promoted by the principle of ten-minute pedestrian access to essential services, which can viably guide the reformation of urban planning. This work recommends that urban planning should be based on the ten-minute neighborhood, thus improving the future prospects of utopianism in Egypt’s unknown cities. Recently, in the first decade of the twenty-first century, there was a definite human crisis that emerged in the Egyptian cities at the level of local urban communities, which reflects on the whole city and the attached ones. The problem seems to be in the transformation of some urban sites in the metropolitan [and small] cities to become dystopian places, regarding the dynamic impact of the anti-utopian people. The concept of anti-utopians stands as an intermediate step between livable cities and dystopian communities through the transformation that occurs due to the lack of strategic plans by the administrators and/or the experts, with a special mention to the plans for poor people. Therefore, from our perspective, there is an urgent need to say that the majority of Egyptian cities should be declared as “domains of humanitarian disasters,” which are caused by human hazards rather than the natural disasters, e.g. earthquakes, volcanoes, floods, whirlwinds, and hurricanes. Thus, the first/headmost city that will announce its failure in the structural and human scene will get the self-respect and world’s estimate as well.

Auszug. � Genehmigter Nachdruck. Alle Rechte vorbehalten.

The Unknown Cities

From Loss of Hope to Well-Being [and] Self-Satisfaction

By Abeer Elshater, Hisham G. Abusaada

Partridge Africa

Preface, xi, 
I. Hope as a Keyword, 1, 
II. Ernst Bloch and the Principle of Hope, 12, 
III. No — where, Non-existent Ideal Imagined Society and Heterotopias, 23, 
IV. Utopia: City Ruled by Philosophers, 29, 
V. Dystopia: the Corrupt City Imagination, 47, 
VI. The Gist of Anti-Utopian, 51, 
VII. The Urban Age: Concept, Phenomenon, and Property, 56, 
VIII. The Essence of the City, 67, 
IX. The Arts of Change: From the Right to the City to the Rebel Cities, 90, 
X. The Unknown Egyptian Cities-Sites, 101, 
XI. Is Anti-Utopia an Authentic Concept to Define the Egyptian Reality?, 110, 
XII. Is the Egyptian Status Quo a Dystopia or Anti-Utopia affairs? Urban Criticism, 115, 
XIII. A Domain of Humanitarian Disaster, 120, 
XIV. Towards Visionary and Inspirational Plans, 128, 
XV. Is Cairo a Happy City?, 133, 
XVI. Subjective Well-Being and Self-Satisfaction, 139, 
XVII. Egypt and Ten-Minute Neighborhood toward Well-Being [and] Self-Satisfaction, 144, 
XVIII. Proposal for a Subjective Well-Being in Ten-Minute Neighborhood, 148, 
XIX. Future Outlook, 153, 
XX. Bibliography, 156, 
XXI. Index, 177,

CHAPTER 1

Hope a Keyword

'Loss of Hope' is a logic meant to create scientific research. Dante Alighieri wrote in his book the Divine Comedy (1308-1321) on the stairs of the eternal palace of hell: "Abandon hope, all ye who enter here" (Alighieri 2014, 11). Also, when you read what S�bastien Roch Nicolas Chamfort (1902) comments on his words, in an unconventional means, "hope is but a charlatan that ceases not to deceive us. For myself happiness only began when I had lost it. I would fain inscribe upon the gate of Paradise the line that Dante wrote upon that of Hell — 'Lasciate ognisperanza voi concentrate'" (Chamfort and Hutchison 2011, 28). Moreover, if you proceed to read what Saint Thomas (Aquinas) writes, "fear does not remain in the heavenly homeland." Furthermore, "every fear is about some evil, since evil is the object of fear ... just as hope has some future good as its object, so fear has some future evil as its object." Moreover, he writes: "Therefore, there will be no fear in the heavenly homeland." In another place, he writes, "hope is more perfect than fear since hope looks to the good and fear looks to the evil. But, there will be no hope for the heavenly homeland." (Thomas, Christian and Bauerschmidt 2005, 148-149)

Promptly, you will perceive that hope is an existing entity eternally, linked with our life on the Earth; that role will finish with the end of life, both for those who will go to paradise or who would abandon fate to the eternal destiny in hell. You have to adapt of your conviction that the problematic issue concerning hopelessness is widely allowed to create a coherent scientific research, in particular whether the attention of this research and its results affect the human being.

Hope is the magical word that participates to convince us that there is always a better future waiting. All specialists in all areas of humanity have relied on hope to overcome difficulties, always to see the best. Since the beginning of life, before monotheistic religions, atheists, pagans, and believers in God all use hope as a sign of an existing entity. In most faiths, 'the doctrine of salvation' is achieving dreams and hopes. Hope is for 'salvation' and 'compensation.' Hope for us may be considered as a collection between the meaning of a Divine Gift, a waking dream' a reasonable probability, an unconscious urge, a pure consciousness ' a positive cognition, a binding force of community, and a source for healthy cooperative relationships. Moreover, it is considered as an entity to destroy the powers of human beings and an exceptional human faculty to comprehend the future, distinguishing between genuine and fraudulent hope. Further, it is an ontological need.

'Critical Hope' can be an orient towards the future, an antidote and panacea for suffering, a palliative which contributes to healing, and an openness to the future. In our natural life, hope leads to happiness by imagining a better tomorrow. The central purpose of this chapter is to explore if it is possible that deserving the idea of hope can be used as the main keyword for scientific research to achieve a better life in our unknown cities.

Judaism, Christianity, and Islam are the greatest Abrahamic religions. Adam Dodds (2009) writes, "'Abrahamic faiths' or 'religions of Abraham' is a popular designation for Judaism, Christianity. Islam, emphasizes on their common heritage" (Dodds 2001, 330). The three religions take the idea of 'the doctrine of salvation' to achieve dreams and hopes for the future of humanity. The word 'salvation' or the phrase 'being saved' is "referred to salvation from the ultimate negativity." Where, salvation' "communicates the thought of deliverance, safety, preservation, soundness, restoration, and healing" (James T. Murphy 2012, 29). Based on the notion of James T. Murphy, Jr. about "daring hope to believe its salvation message". He believes that "[H]ope provides the courage to face the chaotic, traumatic, perils, and that life often issue" (James T. Murphy 2012, 103). 'Hope' indicates the idea of that yet to be received, and the ultimate salvation will be received in "the last time" (1 Peter 1:5), and the "hope for salvation yet to come" (1 Thessalonians 5:8). Edward Kessler in his book Jews, Christians and Muslims in Encounter "Abraham is often regarded as a symbol of hope in the Jewish-Christian-Muslim encounter and acclaimed mentor and guide" (Kessler 2013, 218).

Notably, hope exists in these three monotheistic religions in different forms, but in the same way; — searching for a better future life. In Judaism, Jonathan Sacks writes, "[t]he Jewish festivals are all stories of hope" (Tirosh-Samuelson and Hughes 2013, 98). Moreover, the entire legislative structure of Judaism is concentrated in creating "a culture of hope" (Tirosh-Samuelson and Hughes 2013, 99). In the other religions, Christianity is not a religion of hope, but it is the religion of confident expectation. Hope in Christianity depends on the course of events; confident expectation depends on God's promise.

In the poetic and prophetic book hope is "a fundamental component of the life of the righteous" (Proverbs 23:18; 24:14), "Without hope, life loses its meaning" (Lam3:18; Job 7:6), "in death there is no hope" (Isa 38:18; Job 17:15), as well, hope "is an enduring virtue of the Christian life" (1 Cor.13: 13) (Freedman and Myers 2000, 605). In the context, in Christianity, "Faith-hope-love is a person, Jesus Christ" (Walsh and Yeomans 1968, 252). Along with faith and love, "hope is an enduring virtue of the Christian life" (1 Corinthians 13:13). Hope is "to act in love now according to the full dimensions of Easter faith" (Walsh and Yeomans 1968, 258). In fact, "[t]he three theological virtues, faith, hope and charity, are bracketed together in the New Testament itself" (Walsh and Yeomans 1968, 270). In the Bible, the Book of Proverbs, in the Old Testament, "the hope of the righteous shall be gladness, but the exception of the wicked shall perish" (Proverb: 10-28). "When a wicked man death, his expecting shall perish; and the hope of unjust men perisheth." (Proverb:...

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