{"id":11202,"date":"2020-10-20T20:03:29","date_gmt":"2020-10-20T19:03:29","guid":{"rendered":"https:\/\/www.gardenvisit.com\/blog\/?p=11202"},"modified":"2020-10-20T20:29:32","modified_gmt":"2020-10-20T19:29:32","slug":"geoffrey-jellicoe-jordan-peterson-post-postmodernism-and-metamodernism","status":"publish","type":"post","link":"https:\/\/www.gardenvisit.com\/blog\/geoffrey-jellicoe-jordan-peterson-post-postmodernism-and-metamodernism\/","title":{"rendered":"Geoffrey Jellicoe, Jordan Peterson,  post-Postmodernism and Metamodernism"},"content":{"rendered":"<p><iframe loading=\"lazy\" title=\"Jordan Peterson, Geoffrey Jellicoe, God, post-Postmodernism and Metamodernism\" width=\"625\" height=\"352\" src=\"https:\/\/www.youtube.com\/embed\/Q8D7Kw_SYGQ?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><br \/>\nGarden designers and landscape architects have had an uneasy relationship with &#8220;styles&#8221; for two centuries. In the nineteenth century it was a central issue, with much talk of:<\/p>\n<ul>\n<li>the superiority of the &#8216;English&#8217; style to the &#8216;French&#8217; style<\/li>\n<li>the &#8216;Gardenesque&#8217; style<\/li>\n<li>the &#8216;Formal&#8217; style and the &#8216;Informal&#8217; style.<\/li>\n<\/ul>\n<p>In the twentieth century, led by Modernist ideas, the discussion of styles ended. Designers came to believe that &#8216;form follows function&#8217;, that they should &#8216;avoid stories&#8217; and that &#8216;the styles are dead&#8217;. To a degree, thinking about styles resumed with the advent of Postmodernism. There was little use of the word in garden circles but it became prominent as a style in the architectural world and the consequent imagery had a considerable influence on garden and landscape design.\u00a0 There is now much talk of the &#8220;death of postmodernism&#8221; and change is in the air. What can we expect? My (easy) answer is &#8220;post-Postmodernism&#8221;. That is the subject of this post and I believe that, with help from Geoffrey Jellicoe and Jordan Peterson, we can expect a new emphasis on the place of personal beliefs in design. My guess is that readers will not be surprised to find Jellicoe mentioned &#8211; but they may well be surprised at the space given to well-known public intellectual with a remarkable ability to polarise audiences: Jordan Peterson. He is as caustic as Jellicoe was emollient.<\/p>\n<p><iframe loading=\"lazy\" title=\"Modernism, Postmodernism and Post-postmodernism (Post-MoMo)\" width=\"625\" height=\"352\" src=\"https:\/\/www.youtube.com\/embed\/LDKakGDbjpw?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/p>\n<p>Politically, the left castigates Jordan Peterson as \u2018right-wing\u2019 and even \u2018alt-right\u2019<a class=\"sdfootnoteanc\" href=\"#sdfootnote1sym\" name=\"sdfootnote1anc\"><sup>1<\/sup><\/a>. Sections of the right <em>do<\/em> admire him. But Peterson describes himself, reasonably in my view , as a classical liberal\u2019<a class=\"sdfootnoteanc\" href=\"#sdfootnote2sym\" name=\"sdfootnote2anc\"><sup>2<\/sup><\/a>.\u00a0 His intellectual position is best described as <em>post<\/em>-Postmodern. When a student, he espoused\u00a0 religious scepticism, socialism and scientific Modernism. Today, he is a scientist who holds that religious beliefs have a central place in our psyches and in the conduct of our lives.\u00a0 Since he accepts Modernism and goes beyond it, one could see his position as &#8216;Postmodern&#8217; without an extra &#8216;<em>post<\/em>-&#8216;. But there are reasons for not applying this label (1) <a href=\"https:\/\/en.wikipedia.org\/wiki\/Postmodernism\">Postmodernism<\/a> connotes &#8216;skepticism, irony, or rejection toward what it describes as the grand narratives and ideologies associated with modernism&#8217;\u00a0 (2) since Peterson <a href=\"https:\/\/www.jordanbpeterson.com\/philosophy\/postmodernism-definition-and-critique-with-a-few-comments-on-its-relationship-with-marxism\/\">defines his own position<\/a> in steadfast opposition to Postmodernism,\u00a0 he is likely to reject the classification, just as he would not want to be described as post-Nazi or post-communist or post-something else. &#8216;Metamodern&#8217; is an alternative, discussed below.<\/p>\n<div id=\"attachment_11218\" style=\"width: 810px\" class=\"wp-caption aligncenter\"><a href=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/geoffrey_jellicoe_peterson_allegory_myth_.jpg\"><img loading=\"lazy\" decoding=\"async\" aria-describedby=\"caption-attachment-11218\" class=\"size-full wp-image-11218\" src=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/geoffrey_jellicoe_peterson_allegory_myth_.jpg\" alt=\"\" width=\"800\" height=\"1024\" srcset=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/geoffrey_jellicoe_peterson_allegory_myth_.jpg 800w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/geoffrey_jellicoe_peterson_allegory_myth_-234x300.jpg 234w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/geoffrey_jellicoe_peterson_allegory_myth_-768x983.jpg 768w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/geoffrey_jellicoe_peterson_allegory_myth_-624x799.jpg 624w\" sizes=\"(max-width: 800px) 100vw, 800px\" \/><\/a><p id=\"caption-attachment-11218\" class=\"wp-caption-text\">Geoffrey Jellicoe and Jordan Peterson and both have a post-Postmodern (or Metamodern) enthusiasm for myth, symbols, narrative and meta-narrative<\/p><\/div>\n<h3>Jordan Peterson&#8217;s religious beliefs<\/h3>\n<p><a href=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/maps_of_meaning_.metamodernism_post_postmodernism.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"alignright size-thumbnail wp-image-11210\" src=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/maps_of_meaning_.metamodernism_post_postmodernism-150x150.jpg\" alt=\"\" width=\"150\" height=\"150\" \/><\/a>Peterson might agree that the argument of his 1999 book (<em>Maps of Meaning: The Architecture of Belief<\/em> <a class=\"sdfootnoteanc\" href=\"#sdfootnote3sym\" name=\"sdfootnote3anc\"><sup>3<\/sup><\/a>) positions his views after modernism. And his use of the word \u2018belief\u2019 highlights a key difference from the religious scepticism that grew, with the scientific method, from Enlightenment rationalism<a class=\"sdfootnoteanc\" href=\"#sdfootnote4sym\" name=\"sdfootnote4anc\"><sup>4<\/sup><\/a>. It caused Ruskin to lament, in 1851, that \u2018if only the Geologists would let me alone, I could do very well, but those dreadful Hammers! I hear the clink of them at the end of every cadence of the Bible verses.\u2019<a class=\"sdfootnoteanc\" href=\"#sdfootnote5sym\" name=\"sdfootnote5anc\"><sup>5<\/sup><\/a> Then Nietzche proclaimed, in 1882, that \u2018God is dead\u2019<a class=\"sdfootnoteanc\" href=\"#sdfootnote6sym\" name=\"sdfootnote6anc\"><sup>6<\/sup><\/a> and Richard Dawkins wrote, in a book on <em>The God delusion<\/em><a class=\"sdfootnoteanc\" href=\"#sdfootnote7sym\" name=\"sdfootnote7anc\"><sup>7<\/sup><\/a> that \u2018To succumb to the God Temptation in either of these guises, biological or cosmological, is an act of intellectual capitulation\u2019<a class=\"sdfootnoteanc\" href=\"#sdfootnote8sym\" name=\"sdfootnote8anc\"><sup>8<\/sup><\/a>. Peterson and Dawkins both turned against Christianity in their teens, for scientific reasons, but Peterson has turned back.<\/p>\n<p>The <a href=\"https:\/\/en.wikipedia.org\/wiki\/Post-postmodernism\">Wikipedia<\/a><a href=\"https:\/\/en.wikipedia.org\/wiki\/Post-postmodernism\"> entry on post-postmodernism<\/a> notes that :<\/p>\n<p><em>Consensus on what constitutes an era can not be easily achieved while that era is still in its early stages. However, a common theme of current attempts to define post-postmodernism is emerging as one where <strong>faith, trust, dialogue, performance, and sincerity<\/strong> can work to transcend postmodern irony.<\/em><\/p>\n<p>Peterson was raised in a Catholic family and relates that when a young man &#8216;I asked the minister, at one point, how he reconciled the story of Genesis with the creation theories of modern science. He had not undertaken such a reconciliation; furthermore, he seemed more convinced, in his heart, of the evolutionary viewpoint&#8217;<a class=\"sdfootnoteanc\" href=\"#sdfootnote9sym\" name=\"sdfootnote9anc\"><sup>9<\/sup><\/a>. Peterson therefore abandoned his childhood faith. But he is now sympathetic to religious ideas and persuaded of their importance to acting in the world. As well as Christianity, he references other faiths: Mesopotamian, Jewish, Greek, Christian, Hindu, Buddhist, Taoist and more. In a <a href=\"https:\/\/youtu.be\/L47oJxwp6yg\">2019 interview<\/a> about his beliefs, Peterson\u2019s answers included the statements that:<\/p>\n<ul>\n<li>\u2018To speak the truth and act it out, that\u2019s what it means to believe.\u2019<\/li>\n<li>\u2018Unless you act it out you should be careful about claiming it.\u2019<\/li>\n<li>\u2018And so I\u2019ve never been comfortable saying anything other than I try to act as if God<br \/>\nexists.\u2019<\/li>\n<\/ul>\n<p>These answers are good evidence of Peterson having an intellectual position which, as the Wikipedia article on post-postmodernism phrased it, rests on \u2018faith,<br \/>\ntrust, dialogue, performance, and sincerity\u2019<a class=\"sdfootnoteanc\" href=\"#sdfootnote10sym\" name=\"sdfootnote10anc\"><sup>10<\/sup><\/a>.<\/p>\n<h3>Metamodernism<\/h3>\n<p><a href=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/Jeffrey-Nealon-Post-Postmodernism.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"alignright size-medium wp-image-11208\" src=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/Jeffrey-Nealon-Post-Postmodernism-200x300.jpg\" alt=\"\" width=\"200\" height=\"300\" srcset=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/Jeffrey-Nealon-Post-Postmodernism-200x300.jpg 200w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/Jeffrey-Nealon-Post-Postmodernism.jpg 400w\" sizes=\"(max-width: 200px) 100vw, 200px\" \/><\/a>Jeffrey Nealon, in a book on <em>Post-Postmodernism<\/em>, accepts that the title of his book is \u2018just plain ugly; it&#8217;s infelicitous, difficult both to read and to say, as well as nonsensically redundant&#8217;. Yet he goes on to explain that &#8216;For my purposes, the least mellifluous part of the word (the stammering &#8216;post-post&#8217;) is the thing that most strongly recommends it\u2019<a class=\"sdfootnoteanc\" href=\"#sdfootnote11sym\" name=\"sdfootnote11anc\"><sup>11<\/sup><\/a>. I agree, though the abbreviation PoPoMo is more chummy.<\/p>\n<p>Some of the alternatives to post-postmodernism were collected by Alison Gibbons for an article in the <a href=\"https:\/\/www.the-tls.co.uk\/articles\/postmodernism-dead-comes-next\/\">Times Literary Supplement<\/a>. Its title was \u2018Postmodernism is dead. What comes next?\u2019 She wrote that:<\/p>\n<p><em>There are many terms for this new supplanting cultural logic, this shift in the ruling belief system: to name a few \u2013 altermodernism, cosmodernism, digimodernism, metamodernism, performatism, post-digital, post-humanism, and the clunky post-postmodernism.\u2019<\/em><\/p>\n<p>From this list my second choice would be \u2018metamodernism\u2019 and the Google Ngram, indicates that it has a 2020 lead over \u2018post-postmodern\u2019, with the declining trajectory of \u2018postmodernism\u2019 showing that it could be overtaken by either of the newer terms.<br \/>\n<a href=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/metamodernism_post_postmodernism_Ngram3.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"alignright size-full wp-image-11206\" src=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/metamodernism_post_postmodernism_Ngram3.jpg\" alt=\"\" width=\"1025\" height=\"654\" srcset=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/metamodernism_post_postmodernism_Ngram3.jpg 1025w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/metamodernism_post_postmodernism_Ngram3-300x191.jpg 300w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/metamodernism_post_postmodernism_Ngram3-768x490.jpg 768w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/metamodernism_post_postmodernism_Ngram3-624x398.jpg 624w\" sizes=\"(max-width: 1025px) 100vw, 1025px\" \/><\/a><br \/>\n<a href=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/metamodernism_post_postmodernism-.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"alignright size-medium wp-image-11211\" src=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/metamodernism_post_postmodernism--188x300.jpg\" alt=\"\" width=\"188\" height=\"300\" srcset=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/metamodernism_post_postmodernism--188x300.jpg 188w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/metamodernism_post_postmodernism--624x993.jpg 624w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/metamodernism_post_postmodernism-.jpg 644w\" sizes=\"(max-width: 188px) 100vw, 188px\" \/><\/a>The first use of metamodern was by Mas&#8217;ud Zavarzadeh, in 1975. He saw recent fiction as moving \u2019within the framework of a comprehensive private metaphysics, towards a metamodern narrative\u2019<a class=\"sdfootnoteanc\" href=\"#sdfootnote12sym\" name=\"sdfootnote12anc\"><sup>12<\/sup><\/a>. The kinship of \u2018metamodern\u2019 with \u2018metaphysics\u2019 is appealing (to me) and the term is well-supported, and promoted, in a 2017 book with the title <em>Metamodernism Historicity, Affect, and Depth after Postmodernism<\/em>. Seeking to periodise the 2000s, the authors point to a range of aesthetic phenomena which are &#8216;characterised by an attempt to incorporate postmodern stylistic and formal conventions while moving beyond them&#8217;, and adding that &#8216;for us, this language is metamodernism. There, we&#8217;ve said it.&#8217; <a class=\"sdfootnoteanc\" href=\"#sdfootnote13sym\" name=\"sdfootnote13anc\"><sup>13<\/sup><\/a><\/p>\n<p>My reservation about metamodernism is that, though the authors of the book see it primarily as a \u2018language\u2019, its adoption as the name for a period could happen and would depend on another period name, <a href=\"https:\/\/en.wikipedia.org\/wiki\/Modernism\">Modernism<\/a>. And this term is beyond its use-by date. Surely, cultural historians cannot long persist in their use of \u2018Modern\u2019 for a period which began before 1900. It\u2019s ridiculous. So for me the built-in absurdity of \u2018post-postmodern\u2019 is an attraction. It dramatises the need for historians of art and culture to settle on a new set of period names, remembering, of course, that a lot of water had to flow under a lot of bridges before Renaissance, Baroque, Neoclassical and Romantic gained the relatively settled status they now enjoy<a class=\"sdfootnoteanc\" href=\"#sdfootnote14sym\" name=\"sdfootnote14anc\"><sup>14<\/sup><\/a>. Another problem with &#8216;Metamodern&#8217; could be that it accepts too much of Postmodernism&#8217;s cynical political baggage.<\/p>\n<h3>Peterson, narrative, myth and design theory<\/h3>\n<p>For garden history, which is what I\u00a0 have written most about, my 2013 suggestions for periodising garden design in the twentieth century were: Arts and Crafts Style, Abstract Style, and Post-Abstract Style. I included a diagram for \u2018sustainable gardens\u2019 but didn\u2019t call it the \u2018Sustainable Style\u2019. Then, in 2019, I suggested \u2018Belief Style\u2019 as an alternative<a class=\"sdfootnoteanc\" href=\"#sdfootnote15sym\" name=\"sdfootnote15anc\"><sup>15<\/sup><\/a>. \u2018Style\u2019 is not a popular term with designers but design historians can scarcely avoid its use. A style is something which you can see when you look back but which should not guide the creative process.<\/p>\n<p><iframe loading=\"lazy\" title=\"The Belief Style of Garden Design @ Chelsea Flower Show 2019\" width=\"625\" height=\"352\" src=\"https:\/\/www.youtube.com\/embed\/DwWzzPYEItU?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/p>\n<p>Instead of mentioning styles, as their eighteenth and nineteenth century predecessors would have done, current designers tend to overuse the personal pronoun. They say \u2018I want&#8230;\u2019, \u2019I like\u2026\u2019 and \u2018I\u2019m going to\u2026\u2019. And when they do this, my thought is \u2018Come on folks. It\u2019s not about you. It\u2019s about the site, about the times you live in, and about your clients\u2019. If the designers are students, I might then recommend Roland Barthes essay on \u2018The Death of the Author\u2019<a class=\"sdfootnoteanc\" href=\"#sdfootnote16sym\" name=\"sdfootnote16anc\"><sup>16<\/sup><\/a>.<\/p>\n<p>The aspect of Peterson\u2019s work of most interest to designers is his treatment of narrative and myth<a class=\"sdfootnoteanc\" href=\"#sdfootnote17sym\" name=\"sdfootnote17anc\"><sup>17<\/sup><\/a>. Ninian Smart, an analyst of faith traditions, saw mythology as one of the seven dimensions of religion but he writes of &#8216;a widely shared sense that myths are dead, mere curiosities of the past, and that the truly modern person has rid himself of symbolic forms, except in the arts, where they are carefully kept in a ghetto&#8217;. Modernists tend to see themselves as \u2018author-gods\u2019.<\/p>\n<p>Peterson uses the Ten Commandments as examples of &#8216;myths&#8217; which &#8216;we still act out&#8230; although we can no longer justify our actions&#8217;<a class=\"sdfootnoteanc\" href=\"#sdfootnote18sym\" name=\"sdfootnote18anc\"><sup>18<\/sup><\/a>. He sees science as a way of understanding the material world and myth as a way of understanding subjective worlds. The Commandments are psychological &#8216;maps&#8217; which are useful for worldly action, just as cartographic maps are useful for finding your way from A to B. They show where you are and, like design drawings, where you want to get to. Peterson\u2019s own <em>Twelve rules for life<\/em> became an international bestseller and a Youtube sensation<a class=\"sdfootnoteanc\" href=\"#sdfootnote19sym\" name=\"sdfootnote19anc\"><sup>19<\/sup><\/a>. Though appealing, especially to young men, they are idiosyncratic and lack the tested, timeless authority of The Ten Commandments.<\/p>\n<p><a href=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/Peterson_landscape_of_myths.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"alignright size-medium wp-image-11215\" src=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/Peterson_landscape_of_myths-300x229.jpg\" alt=\"\" width=\"300\" height=\"229\" srcset=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/Peterson_landscape_of_myths-300x229.jpg 300w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/Peterson_landscape_of_myths-768x587.jpg 768w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/Peterson_landscape_of_myths-624x477.jpg 624w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/Peterson_landscape_of_myths.jpg 1025w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/a> In his approach to myth, Peterson was inspired, like <a href=\"https:\/\/en.wikipedia.org\/wiki\/Geoffrey_Jellicoe\">Geoffrey Jellicoe<\/a>, by <a href=\"https:\/\/en.wikipedia.org\/wiki\/Carl_Jung\">Carl Gustav Jung<\/a>\u2019s\u00a0 concept of the collective unconscious. An interest in the structure and meaning of myth is\u00a0 also associated with <a href=\"https:\/\/en.wikipedia.org\/wiki\/Mircea_Eliade\">Mircea Eliade<\/a> (who\u00a0 Peterson admires), and with Sir <a href=\"https:\/\/en.wikipedia.org\/wiki\/James_George_Frazer\">James George Frazer<\/a>, <a href=\"https:\/\/en.wikipedia.org\/wiki\/Claude_L%C3%A9vi-Strauss\">Claude L\u00e9vi-Strauss<\/a>, <a href=\"https:\/\/en.wikipedia.org\/wiki\/Vladimir_Propp\">Vladimir Propp<\/a>\u00a0 and many others. Their work led to the structuralist\u2019 ambition \u2018to uncover the\u00a0 structures that underlie all the things that\u00a0 humans do, think, perceive, and feel.\u2019<a class=\"sdfootnoteanc\" href=\"#sdfootnote20sym\" name=\"sdfootnote20anc\"><sup>20<\/sup><\/a> Peterson summarises his argument in this way:<\/p>\n<p><em>The world can be validly construed as a forum for action, as well as a place of things. We\u00a0 describe the world as a place of things, using the formal methods of science. The techniques of narrative, however \u2013 myth, literature, and drama \u2013 portray the world as a forum for action. The two forms of representation have been unnecessarily set at odds, because we have<\/em><br \/>\n<em>not yet formed a clear picture of their\u00a0 respective domains. The domain of the former is the \u201cobjective world\u201d \u2013 what is, from the\u00a0 perspective of intersubjective perception. The domain of the latter is \u201cthe world of value\u201d \u2013 what is and what should be, from the\u00a0 perspective of emotion and action<\/em>.<a class=\"sdfootnoteanc\" href=\"#sdfootnote21sym\" name=\"sdfootnote21anc\"><sup>21<\/sup><\/a><\/p>\n<p>Designers, like clinical psychologists, engage with the world both as \u2018a place of things\u2019 and as \u2018a forum for action\u2019. They must analyse and understand the often invisible physical and biological \u2018structures\u2019 which underlie the individuality of places (the genius loci). Then they must recommend courses of action. It\u2019s a complex task which can gain much from \u2018the techniques of narrative\u2019. They are of value in developing and explaining concepts &#8211; and in persuading clients of their worth. Geoffrey Jellicoe was a master of this craft, and the three volumes of his <em>Studies in landscape design<\/em> <a class=\"sdfootnoteanc\" href=\"#sdfootnote22sym\" name=\"sdfootnote22anc\"><sup>22<\/sup><\/a> are, for this reason, the most significant of his books, and the twentieth century\u2019s best examples of how to develop and explain sophisticated landscape architecture proposals.<\/p>\n<p><iframe loading=\"lazy\" title=\"Geoffrey Jellicoe. Magna Carta Landscape. Kennedy Memorial Runnymede\" width=\"625\" height=\"352\" src=\"https:\/\/www.youtube.com\/embed\/SesbPqzavuA?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/p>\n<p>With his design for the Kennedy Memorial at Runnymede, Jellicoe developed a particular interest in \u2018the invisible world\u2019 (I\u2019ve tried to explain this in <a href=\"https:\/\/youtu.be\/SesbPqzavuA\">a Youtube video<\/a>). For him it was the world of ideas. For the design approach known as <a href=\"https:\/\/en.wikipedia.org\/wiki\/Landscape_urbanism\">landscape urbanism<\/a>, it is more to do with the landscape structuralism: geology, ecology, hydrology, climatology and so forth<a class=\"sdfootnoteanc\" href=\"#sdfootnote23sym\" name=\"sdfootnote23anc\"><sup>23<\/sup><\/a>.<\/p>\n<p>In 1994, I classified Jellicoe\u2019s design approach as \u2018postmodern\u2019<a class=\"sdfootnoteanc\" href=\"#sdfootnote24sym\" name=\"sdfootnote24anc\"><sup>24<\/sup><\/a>. Later, having read more about postmodernism and critical theory, this was modified and I wrote <a href=\"http:\/\/www.landscapearchitecture.org.uk\/geoffrey-jellicoe-landscape-architecture-design-method\/\">in a blog post<\/a> that \u2018You could see it as a progression from Renaissance to Modern to Postmodern. Or, like me, you can take the view that [Jellicoe\u2019s] approach was always postmodern: using the term in the sense given it by Canon Bernard Iddings Bell. One could take the same view of TS Eliot\u2019s poetry. It was forward-looking and modern while also traditional. As Winston Churchill said in 1944:\u201dI confess myself to be a great admirer of tradition. The longer you can look back, the farther you can look forward\u201d (often misquoted, rather well, as \u2018the farther backward you can look, the farther forward you can see\u2019).\u2019 Jordan Peterson uses this principle.<\/p>\n<p>In his 1926 book, <em>Postmodernism and Other Essays<\/em>, Iddings Bell argued that religious fundamentalism is unacceptable, because of the advance of science, and that a full Modernism is also unacceptable, because science only takes you so far. Equating Modernism with the Liberal theology of George Tyrrell and Alfred Loisey, Iddings Bell put forward a Postmodernism which welcomed the insights of science but held firm to the core principles of Christianity. Here are some quotations<a class=\"sdfootnoteanc\" href=\"#sdfootnote25sym\" name=\"sdfootnote25anc\"><sup>25<\/sup><\/a>:<\/p>\n<ul>\n<li>The Bible can no longer be regarded as an inerrant touchstone, the wholly infallible gift of the Eternal to struggling man.(p.4)<\/li>\n<li>Modernism is, properly, a way of looking at religion which originated with Loisey and Tyrrell, two eminent and deposed Roman Catholic priests. (p.7) [Both were<br \/>\nexcommunicated]<\/li>\n<li>There is no art for art\u2019s sake. All art exists for the sake of Truth. (p.13)<\/li>\n<li>The scientific intelligentsia now realizes, and for the most part freely admits that, merely by scientific methods, nothing of basic importance, of primary importance, of ontological importance, can be discovered. (p.21)<\/li>\n<li>Fundamentalism is hopelessly outdated. Modernism has ceased to be modern. We are ready for some sort of postmodernism. (p.54)<\/li>\n<li>Insofar as he exists at this moment, the Post-modernist is apt to be a man without a Church. Protestantism, Modernism, and Romanticism alike seem to him to miss the point. (p.65)<\/li>\n<\/ul>\n<p>Peterson and Jellicoe can be placed in Bell\u2019s category of \u2018men without a church\u2019. They respect modern science and they respect the myths which have guided humans throughout the ages.<a class=\"sdfootnoteanc\" href=\"#sdfootnote26sym\" name=\"sdfootnote26anc\"><sup>26<\/sup><\/a> My great aunt, who lived through the religious debates of the early twentieth century, would have classified their beliefs as \u2018something somewhere\u2019. I classify them as post-postmodern.<\/p>\n<p><a href=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/2_rules_for_design.metamodernism_post_postmodernism.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"alignright size-medium wp-image-11207\" src=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/2_rules_for_design.metamodernism_post_postmodernism-300x169.jpg\" alt=\"\" width=\"300\" height=\"169\" srcset=\"https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/2_rules_for_design.metamodernism_post_postmodernism-300x169.jpg 300w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/2_rules_for_design.metamodernism_post_postmodernism-768x432.jpg 768w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/2_rules_for_design.metamodernism_post_postmodernism-624x351.jpg 624w, https:\/\/www.gardenvisit.com\/blog\/wp-content\/uploads\/2020\/10\/2_rules_for_design.metamodernism_post_postmodernism.jpg 1025w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/a><\/p>\n<p>Inspired by Peterson\u2019s <em>12 Rules for Life<\/em>, I will end with two conclusions, which might be described as 2 Rules for Design, and which involve myth and allegory: (1) urban and landscape designers should use what Peterson calls Maps of Meaning (2) we should all adopt Jellicoe\u2019s narrative approach and to developing and explaining design proposals. This is what I attempted for the Druk White Lotus School, which will be the subject of a future podcast.<\/p>\n<h3>Notes and references<\/h3>\n<div id=\"sdfootnote1\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote1anc\" name=\"sdfootnote1sym\">1<\/a><span style=\"font-size: small;\"> A film on <\/span><a href=\"https:\/\/www.holdingspacefilms.com\/rise\"><span style=\"color: #057dbc;\"><span style=\"font-size: small;\"><u>The Rise of Jordan Peterson<\/u><\/span><\/span><\/a><span style=\"font-size: small;\"> provides &#8216;an intimate portrait depicting the rise to fame of beloved and reviled best-selling author and professor Jordan Peterson&#8217; and a <\/span><a href=\"https:\/\/quillette.com\/2019\/10\/14\/the-rise-of-jordan-peterson-a-review\/\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>review by Quilette<\/u><\/span><\/span><\/a><span style=\"font-size: small;\"> sees the film as \u2018particularly notable\u2019 because \u2018 it neither shies away from the political controversies surrounding Peterson, nor allows itself to be defined or limited by them.\u2019 Peterson is very popular on Youtube. The mainstream media acknowledges him as a \u2018leading public intellectual\u2019 but, particularly from the left of centre, he is much criticised (eg by <\/span><a href=\"https:\/\/www.vox.com\/world\/2018\/3\/26\/17144166\/jordan-peterson-12-rules-for-life\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>Vox<\/u><\/span><\/span><\/a> <a href=\"https:\/\/www.haaretz.com\/world-news\/.premium-jordan-peterson-s-barrage-of-revisionist-falsehoods-on-hitler-and-nazism-1.8955174\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>Haaretz<\/u><\/span><\/span><\/a><span style=\"font-size: small;\"> and the <\/span><a href=\"https:\/\/www.theguardian.com\/science\/2018\/feb\/07\/how-dangerous-is-jordan-b-peterson-the-rightwing-professor-who-hit-a-hornets-nest\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>Guardian<\/u><\/span><\/span><\/a><span style=\"font-size: small;\">). David Brooks, began an opinion piece the <\/span><a href=\"https:\/\/www.nytimes.com\/2018\/01\/25\/opinion\/jordan-peterson-moment.html\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>New York Times<\/u><\/span><\/span><\/a><span style=\"font-size: small;\"> by writing that \u2018My friend Tyler Cowen argues that Jordan Peterson is the most influential public intellectual in the Western world right now, and he has a point\u2019.<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote2\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote2anc\" name=\"sdfootnote2sym\">2<\/a><span style=\"font-size: small;\"> Peterson explained this stance <\/span><a href=\"https:\/\/youtu.be\/lhEG69ZGwUI\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>Youtube Jan 28, 2018<\/u><\/span><\/span><\/a><\/p>\n<\/div>\n<div id=\"sdfootnote3\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote3anc\" name=\"sdfootnote3sym\">3<\/a><span style=\"font-size: small;\"> Peterson, J., <\/span><span style=\"font-size: small;\"><i>Maps of Meaning: The Architecture of Belief<\/i><\/span><span style=\"font-size: small;\"> Routledge 1999 <\/span><\/p>\n<\/div>\n<div id=\"sdfootnote4\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote4anc\" name=\"sdfootnote4sym\">4<\/a><span style=\"font-size: small;\"> Daniel Fusco has urged the church to embrace post-postmodernism but, to my surprise, found a greater enthusiasm for its predecessor. He wrote that &#8216;Modern evangelicalism is obsessed with postmodernism. There are books being written by the thousands on the subject. A recent search of an online website for a major Christian bookstore revealed almost six hundred titles with the word postmodern in it.&#8217; (Fusco, D., <em>Ahead of the Curve: Preparing the Church for Post-Postmodernism<\/em> Tate Publishing, 2011 p.14) The main influence of pos<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote5\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote5anc\" name=\"sdfootnote5sym\">5<\/a><span style=\"font-size: small;\"> Ruskin, J., <\/span><span style=\"font-size: small;\"><i>Works<\/i><\/span><span style=\"font-size: small;\"> 36:115 Letter to Henry Acland, 24 May 1851<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote6\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote6anc\" name=\"sdfootnote6sym\">6<\/a><span style=\"font-size: small;\"> Nietzche, F., <\/span><span style=\"font-size: small;\"><i>The Gay Science<\/i><\/span><span style=\"font-size: small;\"> 1882 (Dover Edition, 2006 p.81)<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote7\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote7anc\" name=\"sdfootnote7sym\">7<\/a><span style=\"font-size: small;\"> William Reville criticised Dawkins in the <\/span><a href=\"https:\/\/www.irishtimes.com\/news\/education\/philosophers-must-oppose-arrogance-of-scientism-1.1656080\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><i><u>Irish Times <\/u><\/i><\/span><\/span><\/a><a href=\"https:\/\/www.irishtimes.com\/news\/education\/philosophers-must-oppose-arrogance-of-scientism-1.1656080\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u> (Thursday 16th January 2014)<\/u><\/span><\/span><\/a><span style=\"font-size: small;\"> arguing that \u2018Philosophers must oppose arrogance of scientism\u2019. See also: Wikipedia entry on <\/span><a href=\"https:\/\/en.wikipedia.org\/wiki\/Scientism\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>scientism<\/u><\/span><\/span><\/a><span style=\"font-size: small;\">. <\/span><\/p>\n<\/div>\n<div id=\"sdfootnote8\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote8anc\" name=\"sdfootnote8sym\">8<\/a><span style=\"font-size: small;\"> Dawkins, R., The <\/span><span style=\"font-size: small;\"><i>God Delusion 10th Anniversary Edition<\/i><\/span><span style=\"font-size: small;\"> Penguin 2006 p.12<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote9\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote9anc\" name=\"sdfootnote9sym\">9<\/a><span style=\"font-size: small;\"> Peterson, J., <\/span><span style=\"font-size: small;\"><i>Maps of Meaning: The Architecture of Belief<\/i><\/span><span style=\"font-size: small;\"> Routledge 1999 p.xi\u00a0<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote10\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote10anc\" name=\"sdfootnote10sym\">10<\/a><span style=\"font-size: small;\"> See <\/span><a href=\"https:\/\/en.wikipedia.org\/wiki\/Post-postmodernism\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>https:\/\/en.wikipedia.org\/wiki\/Post-postmodernism<\/u><\/span><\/span><\/a><span style=\"font-size: small;\"> (accessed 12.10.2020)<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote11\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote11anc\" name=\"sdfootnote11sym\">11<\/a><span style=\"font-size: small;\"> Nealon, J., <\/span><span style=\"font-size: small;\"><i>Post-Postmodernism: or, The Cultural Logic of Just-in-Time Capitalism<\/i><\/span><span style=\"font-size: small;\"> Stanford University Press 2012 p.ix<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote12\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote12anc\" name=\"sdfootnote12sym\">12<\/a><span style=\"font-size: small;\"> Zavarzadeh, M. (1975). The Apocalyptic Fact and the Eclipse of Fiction in Recent American Prose Narratives. <\/span><span style=\"font-size: small;\"><i>Journal of American Studies<\/i><\/span><span style=\"font-size: small;\">, 9(1), 69-83<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote13\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote13anc\" name=\"sdfootnote13sym\">13<\/a><span style=\"font-size: small;\"> van den Akker, R., (Editor), Gibbons, A. (Editor), Vermeulen, T. (Editor), <em>Metamodernism <\/em><\/span><span style=\"font-size: small;\"><i>Historicity, Affect, and Depth after Postmodernism<\/i><\/span><span style=\"font-size: small;\"> (Radical Cultural Studies) Rowman and Littlefield International Ltd., 2017 p.3<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote14\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote14anc\" name=\"sdfootnote14sym\">14<\/a> <span style=\"color: #545454;\"><span style=\"font-size: small;\">Stephen <\/span><\/span><span style=\"font-size: small;\">Knudsen, in a brilliantly written and illustrated article, expresses a preference for metamodernism to \u2018the hideous term post-postmodernism, let\u2019s pray that it is simply a place marker\u2019. ( \u2018Beyond postmodernism. Putting a face on metamodernism without the easy clich\u00e9s\u2019, <\/span><a href=\"http:\/\/artpulsemagazine.com\/beyond-postmodernism-putting-a-face-on-metamodernism-without-the-easy-cliches\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>Artpulse Magazine 2013<\/u><\/span><\/span><\/a><span style=\"font-size: small;\">)<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote15\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote15anc\" name=\"sdfootnote15sym\">15<\/a><span style=\"font-size: small;\"> See Youtube video <\/span><a href=\"https:\/\/youtu.be\/DwWzzPYEItU\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>The Belief Style of garden design<\/u><\/span><\/span><\/a><span style=\"font-size: small;\"> published 12th October Oct 12, 2019<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote16\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote16anc\" name=\"sdfootnote16sym\">16<\/a><span style=\"font-size: small;\"> Barthes, R., <\/span><span style=\"font-size: small;\"><i>Image music text<\/i><\/span><span style=\"font-size: small;\"> Fontana 1977 p.142ff<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote17\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote17anc\" name=\"sdfootnote17sym\">17<\/a><span style=\"font-size: small;\"> I have written more about story patterns in <\/span><a href=\"https:\/\/www.gardenvisit.com\/history_theory\/library_online_ebooks\/architecture_city_as_landscape\/story_patterns_narrative\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>Chapter\u00a0 3<\/u><\/span><\/span><\/a><span style=\"font-size: small;\"> of Turner, T., <\/span><span style=\"font-size: small;\"><i>City as landscape<\/i><\/span><span style=\"font-size: small;\">, Spons, 1996. \u2018In the days when stories were passed on by word of mouth, from generation to generation, details became blurred and structural patterns were laid bare. Vladimir Propp initiated the structural analysis of wonder tales, or fairy tales, which others have taken up. An amazing worldwide uniformity has been found in such tales. Their themes are hope and tragedy. Paradise is lost and paradise is found again. Cinderella is a classic example. She lived in paradise until her mother died. Then came trials, tribulations, mysterious happenings and, eventually, a happy ending\u2019 (p.31) This chapter is also available as an illustrated Youtube video with the title <\/span><a href=\"https:\/\/youtu.be\/y_my3G-tmsU\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>Landscape Architecture Ideas: design process<\/u><\/span><\/span><\/a><span style=\"font-size: small;\"> and as an unillustrated <\/span><a href=\"https:\/\/anchor.fm\/tom-turner7\/episodes\/Ideas-in-landscape-architecture--S1-E7-eevpkf\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>podcast<\/u><\/span><\/span><\/a><span style=\"font-size: small;\">. <\/span><\/p>\n<\/div>\n<div id=\"sdfootnote18\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote18anc\" name=\"sdfootnote18sym\">18<\/a><span style=\"font-size: small;\"> In <\/span><span style=\"font-size: small;\"><i>Maps of meaning<\/i><\/span><span style=\"font-size: small;\"> (p.19) Peterson writes that \u2018The great forces of empiricism and rationality and the great technique of experiment have killed myth, and it cannot be resurrected &#8211; or so it seems. We still act out the precepts of our forebears, however, although we can no longer justify our actions. Our behavior is shaped (at least in the ideal) by the same mythic rules &#8211; thou shalt not kill, thou shalt not covet &#8211; that guided our ancestors, for the thousands of years they lived, without benefit of formal empirical thought&#8230; If myths are mere superstitious proto-theories, why did they work? Why were they remembered?\u2019<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote19\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote19anc\" name=\"sdfootnote19sym\">19<\/a><span style=\"font-size: small;\"> Peterson, J.B., <\/span><span style=\"font-size: small;\"><i>12 Rules for Life: An Antidote to Chaos<\/i><\/span><span style=\"font-size: small;\"> Penguin 2019<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote20\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote20anc\" name=\"sdfootnote20sym\">20<\/a><span style=\"font-size: small;\"> Wikipedia, <\/span><a href=\"https:\/\/en.wikipedia.org\/wiki\/Structuralism\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>https:\/\/en.wikipedia.org\/wiki\/Structuralism<\/u><\/span><\/span><\/a><span style=\"font-size: small;\"> accessed 12th October 2020,<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote21\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote21anc\" name=\"sdfootnote21sym\">21<\/a><span style=\"font-size: small;\"> Peterson, J., <\/span><span style=\"font-size: small;\"><i>Maps of Meaning: The Architecture of Belief<\/i><\/span><span style=\"font-size: small;\"> Routledge 1999 p.xxi<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote22\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote22anc\" name=\"sdfootnote22sym\">22<\/a><span style=\"font-size: small;\"> Jellicoe, G.A., <\/span><span style=\"font-size: small;\"><i>Studies in landscape design,<\/i><\/span><span style=\"font-size: small;\"> Oxford University Press Vol 1 1960, Vol 2 1966, Vol 3 1970.<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote23\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote23anc\" name=\"sdfootnote23sym\">23<\/a><span style=\"font-size: small;\"> It would be interesting to know how landscape urbanism theorists, like Charles Waldheim and James Corner, classify their views: Modern? Postmodern? Metamodern? Post-postmodern? Please ask them if you have the opportunity.<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote24\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote24anc\" name=\"sdfootnote24sym\">24<\/a><span style=\"font-size: small;\"> Turner, T., British gardens: history, philosophy and design Routledge 2013, p.389<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote25\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote25anc\" name=\"sdfootnote25sym\">25<\/a><span style=\"font-size: small;\"> The page references in brackets are to: Bell, I.B., <\/span><span style=\"font-size: small;\"><i>Postmodernism And Other Essays\u00a0<\/i><\/span><span style=\"font-size: small;\">Morehouse Publishing Co. 1926<\/span><\/p>\n<\/div>\n<div id=\"sdfootnote26\">\n<p style=\"line-height: 100%; page-break-before: always;\"><a class=\"sdfootnotesym\" href=\"#sdfootnote26anc\" name=\"sdfootnote26sym\">26<\/a><span style=\"font-size: small;\"> Ninian Smart, grouped the \u2018Narrative and Mythic\u2019 dimensions of religion as \u2018stories (often regarded as revealed) that work on several levels. Sometimes narratives fit together into a fairly complete and systematic interpretation of the universe and human&#8217;s place in it\u2019. His approach to comparative religion is described as phenomenological. With regard to his own beliefs, Smart <\/span><a href=\"http:\/\/scott.london\/interviews\/smart.html\"><span style=\"color: #1155cc;\"><span style=\"font-size: small;\"><u>told an interviewer<\/u><\/span><\/span><\/a><span style=\"font-size: small;\"> that \u2018I often say that I&#8217;m a Buddhist-Episcopalian. I say that partly to annoy people\u2026. I like to annoy people who think that a religion can contain the whole truth. No religion, it seems to me, contains the whole truth. I think it&#8217;s mad to think that there is nothing to learn from other traditions and civilizations. If you accept that other religions have something to offer and you learn from them, that is what you become: a Buddhist-Episcopalian or a Hindu-Muslim or whatever.\u2019 I have not come across a reference to Smart by Peterson but it seems likely that he is familiar with Smart\u2019s work.<\/span><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Garden designers and landscape architects have had an uneasy relationship with &#8220;styles&#8221; for two centuries. In the nineteenth century it was a central issue, with much talk of: the superiority of the &#8216;English&#8217; style to the &#8216;French&#8217; style the &#8216;Gardenesque&#8217; style the &#8216;Formal&#8217; style and the &#8216;Informal&#8217; style. In the twentieth century, led by Modernist [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10],"tags":[],"_links":{"self":[{"href":"https:\/\/www.gardenvisit.com\/blog\/wp-json\/wp\/v2\/posts\/11202"}],"collection":[{"href":"https:\/\/www.gardenvisit.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.gardenvisit.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.gardenvisit.com\/blog\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.gardenvisit.com\/blog\/wp-json\/wp\/v2\/comments?post=11202"}],"version-history":[{"count":9,"href":"https:\/\/www.gardenvisit.com\/blog\/wp-json\/wp\/v2\/posts\/11202\/revisions"}],"predecessor-version":[{"id":11224,"href":"https:\/\/www.gardenvisit.com\/blog\/wp-json\/wp\/v2\/posts\/11202\/revisions\/11224"}],"wp:attachment":[{"href":"https:\/\/www.gardenvisit.com\/blog\/wp-json\/wp\/v2\/media?parent=11202"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.gardenvisit.com\/blog\/wp-json\/wp\/v2\/categories?post=11202"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.gardenvisit.com\/blog\/wp-json\/wp\/v2\/tags?post=11202"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}