By Don Butler, Maria Cook, Doug Fischer
For a hundred years, the realm has walked throughout the foyer of the Fairmont Chateau Laurier, the grand lodge set in a picturesque panorama the place the Rideau Canal locks make their descent to the Ottawa River.
From the instant it opened in 1912, it used to be within the phrases of an outdated brochure "the position the place politics and enjoyment, finance and model meet ... the hub of the capital's wheel of affairs, an exceptional and invaluable centre of Canadian life."
This used to be the place the Canadian govt manage transitority quarters whilst the Parliament constructions burned in 1916. It was once where troops massed prior to heading to warfare. Photographer Yousuf Karsh lived and labored on the lodge. The CBC broadcast from it. The lengthy checklist of well-known visitors contains Queen Elizabeth, the Dalai Lama and Nelson Mandela.
The dramatic silhouette of towers and steep roofs of the Chateau Laurier defines Ottawa for viewers and citizens alike. Conical turrets upward thrust from tremendous partitions of Indiana limestone. Gables of the warm-coloured stone are carved with flora, scrolls and creâsts. Dormer home windows punctuate expanses of eco-friendly copper roof.
Learn extra concerning the Chateau, its historical past and the folks in the back of it during this beautiful selection of tales and historic photographs from the Ottawa Citizen.
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Additional info for A Regular Palace
In : Barck, Karlhe in z (Ed . et Schwarz , Rudolf: Liturgie und Kirchenb au . ): Asthetische Gru ndb eg riffe . Hist o rtsch es Wortcrbu ch in slcben vclp. Raine r: Lit urg ik. Die Ku ns t . Go tt zu feiern, Vol. 1 Ein fuhr ung u nd der Tec bnis chen Ho ch sch ule in Aachen . in: Baukunst u nd Werkfo rm , Banden , Vol. 5 Postmod erne - Syna st hesie , St uttgart and Weima r Gesc h ich t e, Gute rslo h 1992. pp . 344- no . 2/1955, PI' · 87- Wagner, Th om as : Lu m ilux o der Die Suc he na ch Erh aben heit .
The sacred resides in people or objects, and is a social energy of great power for "good" or "evil" alike. It is a primordial category of higher ambivalence and complexity, a category of sensitivity, a fleeting and intense phenomenon that can never be described in itself but only in relation to a reaction it inspires. The sacred is therefore sacred only in a particular place, at a particular time and for particular people. The French sociologist Roger Caillois came up with an instructive comparison to describe the attraction, repulsion, elation or fear associated with the sacred.
It would also be possible to argue against religio-centrlc phenomenology in other ways. If one follows the theological and philosophical line of argument from the 31 Church Architecture Past and Present rzth to the z ist century that leads from Joachim of Fiore via Thomas Mtintzer and Gotthold Ephraim Lessing to Ernst Bloch and Gianni Vattimo, then secularisation - along with the abolition of the sacred and of transcendence! - does not bring shame upon us, but rather is a permanent process of the deliverance of mankind that began with the "Kenosis," the renunciation or de-deification and personification of Jesus, as described by Paul the Apostle in his letter to the Philippians.