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SWrucWural Analysis of HisWorical ConsWrucWions – Jerzy Jasieńko (ed) © 2012 DPNH ProcławH PolandH ISSN 0860-2395H ISBN 978-83-7125-216-7

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Architecture monument is a special kind of inheritanceI built to serve someone or somethingK ft is the least suitable for the protection as an object of a museum collection that can be contemplated without being usedK qhe senice Charter states veró clearló that an architecture monument protection is facilitated and sometimes even determined bó a new waó of modern usageI when the former intended use for someone or something is onló a theoretical reconstruction of the historical realitóK qhe new use requires concessions to its adaptationI and the adaptation means interventional changes not onló in its material substance and structureI but often also in the functional and spatial arrangementK Contemporaró protection of the architectural heritage through its new use must therefore be equivalent to the adoption of new paradigms involving the issues of authenticitóI valueI meaningsI selectionI limits of intervention and common accessibilitóK heówordsW Architectural eeritageI mreservation of jonuments N. fNTolarCTflN

lver ONM óears agoI at fzabela CzartoróskaDs requestI miotr Christian Aigner placed an inscription ?mast of the cuture? on the portal of the póbilla temple to indicate a special role of the dreat moles memorabilia collection stored there and constituting the beginning of the national museumI but also to create an ideological message highlighting the need to maintain the memoró of the past to preserve the identitó in the futureK qhis idea was particularló important in those times when moland lost its independenceI but it was also a part of a burope – wide trend of expressing interest in monuments of the pastK At the end of the NVTMs an essaó entitled „qhe mast in the cuture” xNz was publishedI in which mierro dazzolaI an eminent ftalian architect and restorerI presented a strategó for the integration of architecture monuments into thriving structures of historical citiesK dazzola tried to break the dichotomous mentalitó presented xOz bó the proponents of modernist architecture on one side xPzI and the leading representatives of the conservator communitó on the other side x4zK

O. miAfN TbuT Beginning of the uuf centuró with its rapid development of civilization allowing for the equalitó of different cultures has not toned down the discussion on the current strategó of heritage protectionI and its principles and doctrinesI especialló as the architectural and urban heritage is of particular relevance to the objectives of the buropean rnionDs sustainable developmentK deneralló speakingI the cultural heritage remains an important value and an existing resource for the implementation of a radicalló upgraded latest version of the sustainable development strategó of the buropean rnionI where the main objective was defined as ?ecoJhumanistic civilization transformation and building information and educational foundations of politics and economics based on sustainable development”xRzK bco-humanistic civilization transformation involvesI among othersI putting the cultural heritage into a new perspective and considering its importance for the implementation of the objectives of sustainable development economy.

N mrofessor mhK aK ArchKI fnstitute of eistoró of Architecture and mreservation of jonumentsI cacultó of ArchitectureI

Cracow rniversitó of qechnologóI bJmail addressW andrzejKkadluczka]gmailKcom

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qhe basic paradigm of a new formula of heritage protection is an approach to the question of the authenticitó of the substanceK mrevious exclusiveló eurocentric understanding of the authenticitó of the substance based on the traditional ancient and Christian reduction of its medium to the matterI gained a new dimension bó recognizing the form as an equal authenticitó media written in the aeclaration of kara xSzK senice CharterI adopted bó the buropean intellectual communitó in NVS4I contains a fundamental message stating that ?qhe conservation of monuments is alwaós facilitated bó making use of them for some socialló useful purposeW such use is therefore desirable but it must not change the laóJout or decoration of the building?K curther on this historical document clearló states that this ?new use? resulting from ?the evolution of habits and customsI? despite strict limits defined bó the supreme goal of preserving the monument as a work of art and historical evidence is acceptable considering that ?the historical works KKK remain living Eauthor's commentF modern evidence? of the pastK senice CharterI bó including the protection of ?historical settings?I that is objects not onló phósicalló existing in the spaceI but also activeló present in the consciousness of the individuals and the societóI introducedI in its doctrinal laóerI a metaphósical formula of the historical monumentI which has farJreaching consequences for the contemporaró understanding of the objectivesI policies and principles of the heritage protectionK Basing this metaphósical formula of a monument on the euserlI eeideggerI or dadamer philosophó means that the oldI historical concept of a monument as a staticI selectiveló interpreted thing intended for the contemplationI must be replaced bó extensiveló understood areas of the heritage dónamic existence as seen through its ?social use? and acceptable in the cultural diversitó dimensionK rnfortunatelóI implementation of these objectives is hampered bó still firmló rooted ?contemplative? model of protecting the historical monuments understood as a static material subJstance possessing onló measurable aestheticI artisticI historic and scientific valueK ptatic perception of a monument is unjustified not onló bó the veró phósical nature of an existing object ?built? inside the structure undergoing permanent changes and transformationsI caused bó the inevitable disintegration of the matter and inexorable passage of timeK qhis understanding of time as a dónamic categoró is of fundamental importance for the interpretation of the pastI particularló regarding the correct perception of the signs left over timeK And here appears significant doubt as to whether honestI correct reading of the signs is possible when using traditional tools and orthodox doctrines? eansJdeorg dadamerI a great contemporaró philosopher and interpreter of the ?language of the past? argues that it is impossibleK ee is fulló aware that he experiences the feeling of profound humilitó towards the mósteró of timeK According to dadamerI ?then we experience the mósteró of time in our consciousnessI we are seized with uncertaintó and extreme anxietóK te are abandoned bó the constant indicators of our orientation in the worldW number and ideaI word and intellect?K qhis is a clear warning against the orthodox interpretation of timeK dadamer clearló perceives the pitfalls of the static evaluation of the signs of time and of their primitive division into ?old? and ?new?K ee believes that ”frequentló what is new becomes outdatedI and what was old appears as new?I therefore the two dimensions of time are not mutualló comparable since ?what is old and what is new become completeló relativised? xTzK curther onI he explains the cultural orthodoxóI so frequentló used todaóI involving simultaneous apotheosis of everóthing which is ?new? butI on the other handI perception of everóthing ?old? as the supreme valueK According to dadamerI ?keither restoration nor revolution is rightK qhere is no old which is good because it is oldI or new which is good because it is not old? xUzK qhus dadamer breaks with the dichotomous understanding of the ?old? and the ?new? while providing philosophical support to the idea of the past and future integration advertised bó mierro dazzolaK Being aware of the inevitable transformations of objects and historic citiesI but also acknowledging that we can monitor and even control themI a question must be put forward regarding moJdel direction of these transformations that is the most desirable for the heritage protectionK jodern science supported bó refined methods of citó management strive to establish the mechanisms that will ensure efficient functioning and sustainable development of historicalló shaped urban structure xTzK qhe idea of sustainable developmentI a term taken from bnglish xUzI was outlined in a famous rnited kations ptockholm aeclaration of NVTO andI although it primariló concerns the biological resources of the planetI it can be applied for the purpose of the heritage protectionK puch an exploitation of the resources that offers possibilitó of their restoration advertised in this declarationI maó be transferred to the area of cultural heritage without damaging the resourJcesI but restoringI renewing and even multiplóing themK qhis multiplication can be a result of wise

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management of the economic developmentI where new investments located within the context of the historicalló active areas can form new ?cultural places and spaces?I while enriching the material substance and our knowledge thereofK qhis process is known as a ?restoration?I and its implementation in case of individual architectural objects has resulted in the recoveró of manó valuable elements of the historic substance lost during the historic transformations of the monumentK A similar ?restoration? process maó be introduced within the urbanized areas where the consciousló implemented investment policó can bring similar results in the scale of the citóK qhe development strategó for moland adopted in the kational ppatial aevelopment mlan OMPM was prepared using the polócentric model of the metropolis network settlement structureI based on the ?nodes? of mostló historical natureI which means that their transformation to the modern needs must account for the continuation of the resource through the restoration thereofK P. ClNCirpflNp

qhe precondition of sustainable development of the historic sites is a new planning methodologóI which being consistent with the laws on spatial planning and developmentI nature conservation and the Building iaw maó create the possibilitó of various forms of protection implemented into the local law bó means of general and specific area development plansK An important belief is that the heritage protectionI allowing for full access of the societó into its scopeI can be realized through the valuation and selection based on the conscious interpretation of the past and its cultural and civilizational signsI applóing most modern technologies and taking into account the needs and rights of the localI increasingló intercultural communitó to the sustainable developmentK fn that regard these considerations and reflections aim to document the actual grounds for the buropean policóI which via the processes of intercultural dialogue and understanding of the heritage is to execute universal social objectives xbr aocument adfsLaCJcAol EOMMRF NNz in the context of the janifesto of eeads of ptate and br dovernments on multicultural tolerance Emulticultural safetóFI promoting preservation of cultural identitó which is guaranteed bó respect for commonI universal civic values xptrasbourgI PKNOKOMMTzK obcbobNCbp xNz dazzola mKI qhe mast in the cutureI tódK fCColjI oome NVTR xOz According to Aaron Beck dichotomous thinking means perceiving the realitó in extreme waósI Beck

AKI qerapia poznawcza jako teoria integrująca psóchoterapięK hrakówW tódawnictwo rgI OMMR xPz Baumgart ChKI cuturózmI tódK Artóstóczne i cilmoweI tarszawa NVTU x4z Barbacci AKI honserwacja zabótków we tłoszechI tarszawa NVSS xRz jichnowski iKI ldnowiona ptrategia qrwałego oozwoju rnii buropejskiejW co z niej wónika dla

molski? inW mroblemó bkorozwojuI OMMUI volK PI noK OI ppK UVJNOU xSz kara aeclarationI fCljlpI NVV4 xTz dadamer eKdKI mrawda i metodaI tódK mtk OMM4 xUz dadamer eKdKI Jęzók i rozumienieI tódK Aletheia OMMP xVz Pęski tKI warządzanie zrównoważonóm rozwojem miastI tódK ArkadóI tarszawa NVVVI pK NT xNMz Pęski tKI opK citKI AmmbNafu mAoAafdjp fN ClNpbosATflN ANa rpb lc AoCefTbCTroAi ebofTAdb Epoints for discussionF N. Authenticity and originality of monument qhe authenticitó of a historic object is still referred to the material from which it is madeK qhis is a philosophical dogma transferred to contemporaró conservation practice in moland and buropeK qhe adoption and continued acceptance of this dogma is an expression of the burocentric monument authorization EvalorizationF model based on the classical tradition and Christian values and verified through the “certificate” of material authenticitó and the degree of originalitó of the formK

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cig. N oeliquaró of eoló Cross wood cig. O oeliquaró of Charlemagne

cig. P phroud of qurinW genuine or fake? qhe presence of the authenticitó dogma is at the same time a source of dilemmasI even dramasI for conservators since each intervention made to save a monument inevitablóI although gradualló – step bó stepI fragment after fragment – leads to the replacement of the authentic material with a newI more durable oneI but alwaós differentW maóbe even “the same”I but actualló not “the same” materialK qhe dogma of object authenticitó was supplanted bó object identitó bó the kara aeclaration ENVU4FI but as a conservation paradigm “identitó” still has not gained full acceptanceK

cig. 4 ooóal Castle in tarsawI accK to CanalettoK cig R ooóal Castle in tarsaw in NVPV O. rse of monument Are there “original” monuments at all? qhe answer to this question is most often negativeI since the originalitó of an object quickló disappears when its use beginsI because a usable object – utilitas – if it is to serve people is bound to undergo continuous changes due to the changing existential needs of humansK fn accordance with the creative character of conservationI based not onló on theologicalJreligious premisesI but also on the ontological studó of the structure of realitó and the hermeneutic interpretation of cultural productsI developed bó eeidegger and dadamerI the historicitó of an object implies the limitation of the changesI but actualló it cannot eliminate themK

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cig. S ooóal Castle in tarsaw in NV44 cig. T ooóal Castle in tarsaw after “restitution” todaó

cig. U “oestoration” of iouvre

cig. V kew heart in lld lpera eouse in ióon Alreadó ptK qhomas of AquinasI as we are reminded bó tładósław qatarkiewicz Eqhe eistoró of pix fdeasFI considered conservatio – conservation EreadW protectionF as the process of maintaining life E“existence”FI which is not possible without creationK ee wroteW The act of creating the world still continues and without interruption; the world would stop existing if dod stopped creating itK qhis great thinker also clearló saw the role of the human being as the depositaró of this what dod created and as the coJcreator creativeló participating in the process of creationK rniversum – a raw material in the divine dimensionI is made complete with cultural space whichI as Czesław morębski wroteI is a raw material given to the human beingI it is neither constant nor unchangingI it is continuousló being transformedI ever anew and ever differentlóK qhe space and the buildings which coJshape it have a utilitó valueI the greaterI the more theó meet the social needsI implóing the ability to effect controlled transformationsK

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qhe eminent conservatorI scientist and for manó óears fCjlp mresident oeómond iemaireI substantialló corrected oiegl’s theoró of valuesI stating that ...The value of a building structure always depends on the three things: its use, its beauty and its ability to be a historical source...” qhe placing of the utility value at the top in the hierarchó of values is not accidental hereK

cig. NM oebuilding of eofburg after fire

cig. NN hunsthaus in dratzI iKeK friendló alien among antiquities

cig. NO iibeskind’s “operation” on aresden jilitaró eistoró juseum P. fnterpretation of monument qhe cultural space is made up of components being sets ofW signs of the pastI as theó are called bó dadamerI the knowledge and interpretation of which requires that their meaning should be correctló read Etodaó theó are called monumentsFI and artefacts of the presentK keither of the sets can be read on

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the basis of exclusiveló the existing sóstem of valuesK qhe sets undergo continuous transformations and so theó cannot be treated as static and unchanging thingsI but as dónamic live entities undergoing continuous transformationsI which stems not onló from the workings of nature and the activities of human beings EkB belonging to natureF aspiring to continuousló modernize this spaceI but also from the laws of phósics concerning the elemental disintegration of matterK qhe kara aeclaration postulates the equalitó of the object’s form as a carrier of authenticitóI remaining in opposition to the interpretation of a monument exclusiveló through the authenticitó of its materialK corm maó remain original and identicalI though not necessariló authenticI through its faithful reproduction in a new materialK eere it is worth quoting a few of observations made bó dadamerI a philosopher particularló engaged in working out such categories as timeI signs of the past and the presentI languageI traditionI identitó and beautóI expounded in his fundamental work “qruth and jethod” and in his essaó “qhe oelevance of the Beautiful”K lne can find there a hermeneutic explanation of “beautó” J „… for us a convincing characteristic of “beauty” is that it is based on the recognition and consent by everyoneK qhereforeI in accordance with our natural feelingI the notion of beautó is also associated with the fact that it is impossible to ask whó one likes itK tithout anó intentional referencesI without anó anticipated gainI beautó is realized in the form of selfJdetermination and breathes the joó of selfJpresentation…”I and also an explanation of what the identitó of each work of art is – “…qhe hermeneutic identitó of a work has a much deeper foundationK bven the something which is the most ephemeral and uniqueI if it appears as an aesthetic experience or is treated as suchI is thought in terms of identitó…” qhus dadamer proves the case of the lld Citó in tarsawI clearló expounding the understanding of the meaning of a work through the identification of what it was and what it isI as a method of determining its identitóW “qhe thing which provided the foundation for the unitó of a work is hermeneutic identitóK rnderstandingI f must identifó x…writes dadamer…zK f identifó something as the thing it was or it isI and only this identity determines the meaning of a work.”

cig. NP ouins of lld Citó in tarsawI NV4R cig. N4 lld Citó after rebuildingI todaó