The Site of Recapitalising the Spiritual Capital of the City: Welcoming the Stranger with Intention and Architectural Edifice

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Let us contemplate the terms of engagement we can agree upon in this article. This article contributes to the emerging field of Spiritual Capital: a new, strange and relatively loosely defined field. Our first task then is to constrain our working description of the field of Spirituality Capital.

We first turn our attention to constraining our working description of the new field of Spiritual Capital. By using the word “constraining” instead of “defining” we attempt to keep the full complexity (Cilliers, 2010:59) of the field of Spiritual Capital open, without collapsing it into a simplistic or restraining definition. With this in mind, we go in search for markers within which we can constrain the complex field of Spiritual Capital. These
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Žižek (2012:292-304), following Hegel and Lacan, claims three iterations of a concept. First, we seem to have the positive constructive concept. Next, this positive constructive concept is negated. This opens up a space of discursivity which attempts to negotiate a single new concept from the tension between the positive constructive concept and its negation. So far, so Hegel; enters Lacan (1997:134). Because we are locked-in to the lack inherent in our network of language signifiers, this attempt to mitigate a single new concept almost always fails. Rather than enter into the mitigation process the answer is to negate the negation itself. With this double negation, we seem to be returning to the positive constructive concept, but in the process this concept has changed qualitatively.

What does this have to do with our marker of Spirituality? Well, we claim Žižek’s reading of double negation neatly explains how religion was negated by modernity (Varga 2007:145-160) and expounds why the new emergence of spirituality, which functions as the negation of negation, cannot be fully contained by either institutionalised religion (Giordan 2007:165; Guest, 2007:198) or modernistic sociological tools (Flanagan 2007:4,24). Modernity as the negation of religion claims an observer status to the emergence of spirituality by gathering, naming and researching it. We thus find that the triads

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