Dissertations / Theses on the topic 'Monastery'

Architecture that embodies contradiction has the opportunity to be a separation while creating new avenues. Separations help by distinguishing the two dualities. This thesis is an exploration on Architecture's response within complexity and contradiction. Within my project, the driving parameter is the program: A monastery for the Dominican order within an urban context of Washington DC. The architecture has two primary responsibilities, one is to preserve the sanctity of a restricted way of living and the other to engage with its profane surrounding. The two most important questions are: how does a monastery represent itself to a city; and how does a city represent itself from within a monastery.<br>Master of Architecture<br>Architecture that embodies contradiction has the opportunity to be a separation while creating new avenues. Separations help by distinguishing the two dualities. This thesis is an exploration on Architecture's response within complexity and contradiction. Within my project, the driving parameter is the program: A monastery for the Dominican order within an urban context of Washington DC. The architecture has two primary responsibilities, one is to preserve the sanctity of a restricted way of living and the other to engage with its profane surrounding. The two most important questions are: how does a monastery represent itself to a city; and how does a city represent itself from within a monastery.

It was my objective to develop a design-method with which I could define and capture the spirit of an urban monastery. The spirit of this monastery was to dictate the form, structure, volume, materials and details. Each part of the project, inside and outside, were to have the spirit of an urban monastery. lt was my hypothesis that the best way to capture the spirit of a project was to begin with conceptual models. These models were based on abstractions of how I felt about the monastery and its parts. Words such as hard, soft, dark, light, loud, quiet, open, closed, inviting and defensive were used to define the models. These models would grow and change, adapting to new situations, always gaining in detail until I would finally end up with a final design.<br>Master of Architecture

This project consisted of the design and presentation of a monastery in Rock Creek Park, Washington, D.C. The scheme developed consisted of a church, library, refectory(kitchen and dining space), campanile(bell tower), four chapels, individual cells and gardens, and exterior connecting spaces including a central and sub-plaza. The monastery design was developed in terms of the circulation of the monks from their individual cells to the various communal centers at the top of the hill. Both visual and topographical means were examined in this development. This volume includes the completed monastery as well as some of the stages reached in the development of the finished design.<br>Master of Architecture

Architecture must go beyond merely sustaining and supporting our needs. It has the ability to enlighten and to enrich our lives. However, it cannot succeed when the origin lies in merely satisfying programmatic needs. The pathway to a rich and meaningful architecture begins by examining the symbols and rituals that are a part of our history as well as our everyday lives. These rituals and symbols can begin to form the framework or to generate the form and order of our architecture. Whether or not the inhabitants of our buildings are able to interpret our intentions is irrelevant. Individuals will find meaning as they live and experience life in our work. For an individual to find meaning in the built world, our architecture must communicate to them. They must be able to understand the role or significance that a building plays in a larger built environment. There must be a language of material, form, and order that gives some buildings more significance than other others, and define that buildings role within a larger community. Architecture that has been generated from an understanding of the rituals and symbols of the institution it houses shall be able to communicate its meaning without the reliance on traditional icons. The monastery is an institution with a history rich with symbolism that supports a way of life guided by ritual. The monastery is composed of individual structures vastly different in their role and significance that are brought together as a unified entity.<br>Master of Architecture

Genius loci has been described as "the spirit of place". The main interest in considering an urban monastery program is to create a place that embodies the spirit and culture of Tibetan Buddhism in the context of urban Washington, D.C. Given Tibet's unique culture that has developed over centuries without much Western influence, and it recent history of Chinese rule, religious persecution and infiltration of its language, culture and environment, the challenge of this program is to represent the traditions of Tibetan Buddhism in a modern language of architecture.<br>Master of Architecture

The site is the Northwest side of Paris Mountain overlooking the valley, flat fields and the winding road along the river. The monastery is thought of as a whole encompassing its various parts: the church, the monk's dormitory, the library, the winery, the bakery, the barns and the field chapel. Also in the enclosure are the elementary school with its classroom building, the administration/theatre building and the gymnasium. There is an imposition of a two-dimensional grid on the natural contour of the mountainside, thus resulting in a grid-like fabric which becomes the origin of a mathematical ordering throughout the site enclosure. The "Grid" is one of directional "force lines" which reflect and generate a relationship between the various buildings as well as their interrelationship to the site. This ordering is not one of predictable "constants" yet more one whose purpose is to be manipulated, eroded, extended and disassembled according to "aesthetic demands" which occur throughout the project. It is not one of a finite programming; however, there is a sense of rational consequences which result as part of this ordering. The "base grid" may eventually be eroded to such a level that what remains is more of a memory of this ordering than of anything clear and distinct in one's perception of it. The extension of this grid is meant to go beyond the confines of the monastic enclosure - as to give a sense of relationship between surrounding fields, roads to the monastery, landscaping and transitional spaces to that which lies within the walls. The solidity of these enclosing walls is one of historical reference to times past. An erosion of the walls also occurs so as to leave them more as skeleton-like markings or ruins, of a fortress which never was. The result being an architectural imposition with directional qualities interrelating site and structure.<br>Master of Architecture

[EN] It is a sad fact that the monastery of Santa Maria Bonaval, a jewel of Cistercian architecture and the monumental architecture of Spain, is in a state of impending doom and active degradation. It's almost been 67 years since José TORIJA ALONSO expressed in his work about Bonaval the alarming under condition it had when then used as stockyards for whom and expressed the progressive lack of architectural, construction and decorative elements, without any neighbor, user, or visitor he should report, denounce or communicate to the authority, in order to initiate a cry for help. It is then that Francisco JURADO SERRANO who in 1990, after 12 years of tireless research, translation and interpretation of historical texts, published his brillliant doctoral thesis about the Monastery of Santa Maria de Bonaval, where a detailed study was conducted through its life span and its preservation by its different stages of life. Later it will be the thesis of Juan TEJELA JUEZ, a monastery forgotten: Santa María de Valdeiglesias, who summarizes the detailed information document for Bonaval its alarming state of ruin and abandonment, as well as the "dispersion" of its objects and file. We should add other publications of Antonio Herrera Casado and Thomas NIETO Taberné, in detail about the deterioration and conservation status of the monastic complex, which can be read about and illustrated with clear images of the same. And to this tangible and documented situation arises this research project in order to document, digitalize analyze and protect this architectural forgotten marvel. A project that began in 2004 with the first workshop insitu of the monastery and eight years since the publication of the first book of the author, in order to capture every detail of Santa Maria de Bonaval, in a written document that reaches society, public institutions and heritage bodies, with the ultimate aim to preserve it. Now, eleven years after the initation of this work that presents a detailed historical, architectural, constructive and pathological analysis of the monastery. A job that begins its journey in Santa Maria de Bonaval, based on a study of the monastery and an empirical study of more than a hundred Cistercian monasteries of Spain, which has served to make a comparative sample and understand this Cistercian architecture in context. By using traditional techniques like making manual data, and the use of instruments of high accuracy with the use of modern technology such as ground penetrating radar or 3D scanner, it has obtained documentary material of extraordinary value, which has allowed to compare results and understand the original project, its construction and its progressive degradation over time. Now, it is time get to work on the monastery: its sad reality must become a new fact summarizing this documentary work into something tangible, whose value could be passed down to future generations, and preserve in our historical memory. It is my greatest wish that this thesis serves to push consolidation, and that it be shared without profit, to save Bonaval.<br>[ES] Resumen Es un triste hecho que el monasterio de Santa María Bonaval, una joya de la arquitectura cisterciense y de la arquitectura monumental de España, se encuentre en un estado de ruina inminente y de degradación activa. Son casi 67 años los que han transcurrido desde que D. José TORIJA ALONSO expresara en su trabajo de estudio de Bonaval el alarmante bajo estado de conservación que tenía cuando entonces se utilizaba como corral de ganado y manifestaba la progresiva falta de elementos arquitectónicos, constructivos y decorativos, sin que ningún vecino, usuario, ni visitante lo manifestase, denunciase o comunicase a la autoridad, con el fin de iniciar una protección que ya clamaba auxilio. Será después, D. Francisco JURADO SERRANO quien en 1990, tras 12 años de incansable trabajo de investigación, traducción e interpretación de textos históricos, publicara su brillante tesis doctoral El monasterio de Santa María de Bonaval, en la que se realizaba un exhaustivo estudio histórico del monasterio y de su estado de conservación por las diferentes etapas de su vida. Posteriormente, será la tesis doctoral de D. Juan TEJELA JUEZ, Un monasterio olvidado: Santa María de Valdeiglesias, quien resuma en la ficha detallada de Bonaval su alarmante estado de ruina y abandono, así como la "dispersión" de sus objetos y archivo. Hay que añadir otras publicaciones de Antonio HERRERA CASADO, y de Tomás NIETO TABERNÉ, en las que se pueden leer detalladamente el proceso de deterioro y estado de conservación del conjunto monástico, ilustrados con claras imágenes del mismo. Y ante esta situación tangible y documentada, nace este proyecto de investigación, con el objeto de documentar, digitalizar, analizar y proteger esta maravilla arquitectónica relegada al olvido. Un proyecto que nació en el año 2004 con el primer taller in situ al monasterio y ocho años desde que se publicara el primer libro del autor, con el fin de plasmar todos los detalles de Santa María de Bonaval, mediante documento escrito que llegara a la sociedad, a las instituciones públicas y a los administradores del patrimonio, con el fin último de conservarlo. Son hoy once los años que han pasado desde que iniciáramos este trabajo que presenta un detallado análisis histórico, arquitectónico, constructivo y patológico del monasterio. Un trabajo que inicia su recorrido en Santa María de Bonaval, basado en un estudio del cenobio y un estudio empírico de más de unos ciento cincuenta monasterios cistercienses de España, cuya comparativa ha servido para entender esta muestra y entender la arquitectura cisterciense en su conjunto. Gracias a la utilización de técnicas tradicionales como la toma de datos manual, y la utilización de instrumental de alta precisión con el uso de la tecnología actual como el georradar o el escáner 3D, se ha obtenido un material documental de extraordinario valor, que ha permitido comparar resultados y entender el proyecto original, su construcción y su degradación progresiva en el tiempo. Es hora pues de trabajar en el monasterio: su triste realidad debe convertirse en un nuevo hecho que resuma este trabajo documental en algo tangible, cuyo valor pueda ser transmitido a las futuras generaciones, y a nuestra memoria histórica. Es mi mayor deseo que esta tesis sirva para empujar su consolidación, y poder compartirla sin ningún lucro, para salvar a Bonaval.<br>[CAT] És un trist fet que el monestir de Santa María Bonaval, una joia de l'arquitectura cistercenca i de l'arquitectura monumental d'Espanya, es troba en un estat de ruïna imminent i de degradació activa. Són quasi 67 anys els que han trasncorregut des que D. José TORIJA ALONSO expressara en el seu treball d'estudi de Bonaval l'alarmant sota estat de conservació que tenia quan llavors s'utilitzava com a corral de bestiar per els qui i manifestava la progressiva falta d'elements arquitectònics, constructius i decoratius, sense que cap veí, usuari, ni visitant ho manifestara, denunciara o comunicara a l'autoritat, amb la finalitat de inciar una protecció que ja clamava auxili. Serà després, D. Francisco JURADO SERRANO qui en 1990, després de 12 anys d'incansable treball de recerca, traducció i interpretació de textos històrics, publicara la seua brillant tesi doctoral El monestir de Santa María de Bonaval, en la qual es realitzava un exahustiu estudi històric del monestir i del seu estat de conservació per les diferents etapes de la seua vida. Posteriorment, serà la tesi doctoral de D Juan TEJELA JUEZ Un monestir oblidat: Santa María de Valdeiglesias, qui resumisca en la fitxa detallada de Bonaval el seu alarmant estat de ruïna i abandó, així com la "dispersió" dels seus objectes i arxiu. Cal afegir altres publicacions d'Antonio HERRERA CASADO, i de Tomás NIETO TABERNÉ, en les quals es poden llegir detalladament el procés de deterioració i estat de conservació del conjunt monàstic, il·lustrats amb clares imatges del mateix. I davant aquesta situació tangible i documentada, naix aquest projecte de recerca, amb l'objecte de documentar, digitalitzar, analitzar i protegir aquesta meravella arquitectònica relegada a l'oblit. Un projecte que va nàixer l'any 2004 amb el primer taller in situ al monestir i vuit anys des que es publicara el primer llibre de l'autor, amb la finalitat de plasmar tots els detalls de Santa María de Bonaval, mitjançant document escrit que arribara a la societat, a les institucions públiques i als administradors del patrimoni, amb la fi última de conservar-ho. Fa ja onze anys des que iniciàrem aquest treball que avui presenta una detallada anàlisi històrica, arquitectònic, constructiu i patològic del monestir. Un treball que inicia el seu recorregut en Santa María de Bonaval, basat en un estudi del cenobi i un estudi empíric de més d'uns cent cinquanta monestirs cistercencs d'Espanya, que la seua comparativa ha servit per a entendre aquesta mostra i entendre l'arquitectura cistercenca en el seu conjunt. Gràcies a la utilització de tècniques tradicionals com la presa de dades manual, i la utilització d'instrumental d'alta precisió amb l'ús de la tecnologia actual com el georradar o l'escàner 3D, s'ha obtingut un material documental d'extraordinari valor, que ha permès comparar resultats i entendre el projecte original, la seua construcció i la seua degradació progressiva en el temps. És hora doncs de treballar en el monestir: la seua trista realitat ha de convertirse en un nou fet que resumisca aquest treball documental en alguna cosa tangible, el valor del qual puga ser transmès a les futures generacions, i a la nostra memòria històrica. És el meu major desig que aquesta tesi servisca per a espentar la seua consolidació, i poder compartir-la sense cap lucre, per a salvar a Bonaval.<br>Valiente Ochoa, E. (2016). El Monasterio de Santa María de Bonaval: estudio, diagosis y vestigio de la arquitectura cisterciense [Tesis doctoral no publicada]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/63268<br>TESIS

How much was a medieval monastery reminiscent of a modern prison? Or insane asylum? And if it was in the least - what can such a metaphor tell us about power relations structuring the life of medieval monks? The purpose of this compilation thesis (sammanläggningsavhandling) is to render explicit and analyze relations of power and modes of control comprising the social tissue of early medieval Benedictine monasteries. By bringing up the examples of tenth- and eleventh-century monasteries of St Gall, Fulda, and Bury St Edmunds, this thesis seeks to understand what power was in medieval monasteries, how and between whom it was exercised, what and how it affected in terms of collective and individual identity. The thesis consists of three introductory chapters, four previously published empirical articles, and a concluding remarks section. Article 1 investigates the problem of surveillance and patterns of social control dispersed in the monastery of St Gall. Article 2 studies the early and high medieval institutional expectations and means of enforcement of the monk’s role. Article 3 scrutinizes an example of a persecution process and a set of defense measures in the hands of the St Gall community warding off an unwanted visitor. Article 4 examines a number of internal monastic conflicts from several monasteries and strategies, both political and cognitive, guiding them. In investigating these problems, the thesis proceeds in a manner of deliberate anachronism. It asks questions about how human subjectivity was manufactured in early medieval St Gall, what were a medieval monastery’s ‘conditions of possibility’ to operate as a social regime, or oral and literary means of conflict management etc. The crucial modern social theories on which the thesis hinges are: Erving Goffman’s notion of ‘total institution’, and Michel Foucault’s analysis of power, as well as Pierre Bourdieu’s logic of action.

Thesis (M. Arch.)--Massachusetts Institute of Technology, Dept. of Architecture, 2000.<br>Includes bibliographical references (p. 140-141).<br>At the proceedings of the Second Vatican Council from 1963 to 1965, landmark decisions called for the inculturation of the Roman Catholic faith - an attempt to have the faith made more accessible within the context of culture and society. This has led to changes in monastic life for the individual monk and his cloistered community. This thesis explores the repercussions of Vatican lion the time-honored typology of a medieval Cistercian monastery. A hypothetical community of twenty-four Cistercian monks attempting to locate on a strip of land on the edge of the city of Lowell, Massachusetts, is the vehicle used to implement some of the architectural possibilities to reflect the evolution of Cistercian Monasticism to date.<br>Li Lian Tan.<br>M.Arch.

Climate change and rapidly changing labour markets call for societies to increase their level of resilience. Parallelly, mental illness is tormenting Swedes in increasing numbers. How can society become more resilient unless its inhabitants are? Research have shown that individuals need time for introspection as well as to be part of a group, to obtain balance. People in groups tend to spontaneously form rituals with the function of explaining society, forming rules and bonds and give people a sense of meaning. Social infrastructure is a mean to make people come together, form rituals and develop their social capital - something that increase resilience both on an individual and social level. Architecture at its best can be said to point at, or promote, a desired lifestyle. Because of that, every major shift in society tends to bring about new forms of living. This project is a kind of urban, vertical monastery for non-believers as a way to explore future living. The idea is to find a new example of living and working that can help set a new norm, better adapted to the needs of the 21st century. A housing solution that work as social infrastructure, where individualism and collectiveness can meet. An important part of the project is exploring how small individual space can be when well dimensioned common space and function is offered at the same time. Small individual space help, or force, people to become minimalists due to lack of storage capacity. But minimalism is not just owning few things, it can also be low-key activism. By using yourself as an example you become a sort of activist resisting the consumption society and at the same time advocating for environmental sustainability. Minimalism can also be seen as a religion, a way to ritualize your daily life, to make sense of an increasingly scary world in lack of other belief systems to fall back on.

The Eilat Research and Study Center, adjacent to the spring of Ein Netafim and roughly seven miles from the city of Eilat in southern Israel, will be a meeting-place for scientists and artists from around the world interested in issues pertaining to the desert. It will be a ‘monastery of the mind’. Semi-autonomous and distanced from an urban setting, this will be a place for intellectual refuge, a community of people with common goals, interests, and aspirations. The spring of Ein Netafim is situated at the beginning of a small canyon that descends to the shores of the Red Sea. The Center will be situated on the steep northern slope of this canyon, overlooking the wash. While always populated, the desert in these regions has rendered human habitation difficult. With the advent of new technology many adversities can be overcome, yet the challenge remains to create a built environment that can accommodate its residents while respecting the splendor and fierceness of its surroundings. The proposed architectural solution to this challenge is possible thanks to the predominant use of retaining walls that allow the creation of public and private spaces. The Center takes its form from the slope on which it resides, and continues a well-established tradition of monastic building in this area. Construction has been limited to a small number of components which accommodate themselves to the different requirements and scales throughout the project. And throughout the Center, care has been given to creating a variety of spaces that will answer different needs and encourage the interaction of its participants, all the while retaining architectural coherence and the sense of a unified whole.<br>Master of Architecture

Light rays emanating from the sun, interact with objects which we see in our everyday life and give them presence. Without light these objects would not be visible to us. The interaction of Light with objects of different qualities within a space creates a variety of environments. People direct their attention to elements of the visual environment which provide information needed to carry out conscious and unconscious activities. These activities include movement along a path, introspection in the form of meditation, fascination. In conclusion, this is a process which involves more than just what is visible to the eye in terms of luminance levels but the overall sensory experience. Personal experience is the vehicle for interpretation for both designers and inhabitants.<br>Master of Architecture

This thesis examines the institutional and socio-economic development of the monastery of Montevergine during the twelfth century in the Kingdom of Sicily. Founded as a hermitage c. 1119 by the Italian hermit, William of Vercelli, Montevergine grew into a conventional Benedictine establishment by the end of the twelfth century. Over the course of the century, the religious community of Montevergine built an extensive land patrimony that went hand in hand with the growth of its pool of donors, and consequently caused the institutional identity and structure to evolve, and the monastery to increase its network of dependencies across its landholdings. This thesis aims to disentangle the events surrounding the monastery’s foundation, to explore its economic activities, and its relationships with its donors and the local lay community. The thesis is divided into two sections, the first taking a linear narrative approach to the study of Montevergine’s early development, and the second adopting a more thematic approach to the study of the economic, social, and institutional development of the monastery. Chapter 1 focusses on the foundation of Montevergine; Chapter 2 looks at its development during Norman rule of the Kingdom of Sicily; Chapter 3 follows its development during Hohenstaufen rule up to 1210; Chapter 4 surveys the geographical setting of Montevergine to provide a better understanding of its economic activities, which are the subject of Chapter 5. Chapter 6 explores the monastery’s relationships with the laity and the networks it built among the local lay community; Chapter 7 looks at the internal administrative and institutional development of Montevergine, while Chapter 8 analyses the expansion of its monastic network, focussing on a number of the monastery’s dependencies as case studies.

This study provides the first complete translation into a Western language of a fairly unknown but yet important Chinese work, titled the Zhong tianzhu shewei guo qiyuan si tujing (Illustrated Scripture of Jetavana Monastery in the Sravasti Kingdom in Central India), which describes Jetavana Monastery through textual and diagrammatic representations. To understand better the background of the text, I first discussed the life and times of its author Daoxuan (596-667 C.E.), an important figure in the history of Chinese Buddhism particularly in relation to the formation of Chinese Buddhist monasticism. I also explored the scriptural and historical records which might have served as sources for Daoxuan's own portrayal for the history and myth of the Jetavana Monastery. Finally, I offered a synoptic analysis of the text itself. The significance of Daoxuan's representation of Jetavana lies precisely in its function as a blueprint of a utopian Buddhist monastery for the early Tang Buddhists rather than as a faithful reconstruction of the historical site in India. The spatial complex and architectural design of the monastery visibly appropriates the symmetrical structure of the Chang'an City. The monastic compound is spatially organized into specialized cloisters and halls for the Buddha, the various ranks of Buddhist saints, the immortals and heavenly beings, the different commoners and laity who are visiting or living in the monastery. The text interfuses fact and fantasy, historical reality and religious vision; its description of extraordinary artifacts, divine creatures, and plants certainly mirror the Buddhist paradisal representations in texts and art. It is equally important to realize that such imagery is also derived in part from the exotic products, cultural curiosities, fantastical creatures imported from foreign lands that pervaded the markets of the cosmopolitan Chang'an in the Tang. Further investigation in my study of Daoxuan's portrayal of Jetavana suggests that the influence of this text is not only found in the Chinese monastic setting and Dunhuang cave art in the later periods, but its impact is also visible in Japanese Buddhism.

Most studies of monasticism have concentrated on the religious discourse of asceticism as a withdrawal from the secular world. Based on three months of field research in a Taoist monastery at a holy mountain in Wenzhou, China, however, this thesis describes the close relationship between the monastery and the local society and economy. Social and economic factors influence the decisions of individuals to become monks or nuns. Through networks of lay disciples, the monastery maintains close social links to society. Furthermore, the monastery is intricately tied to the economy as a provider of ritual and tourist services. It is hoped that this thesis will contribute to a better understanding of the place of religious institutions in rural Chinese society.

The subject of this thesis is an American Zen monastery in New York, Zen Mountain Monastery (ZMM). The study is approached through a survey of methodologies: (1) through the scholarship on American culture and religion, (2) through the sociology of the study of religious institutions and communities and (3) through a comparison with East Asian Zen monasticism. The study reveals that ZMM's monasticism: (1) is part of a systematization of Zen in America that has made Zen into a mainstream option in American society, (2) has created group practices and commitment mechanisms that put ZMM in a better position than American lay Zen centers to challenge the individualist trends of American society and spirituality and (3) is based on a conception of the self more in line with the individualism of American society than the asceticism of East Asian Zen monasticism.

Art History<br>Ph.D.<br>This dissertation focuses on the Red Monastery church, an early Byzantine monument located in Egypt. A monastic community which came to be known as the Red Monastery joined an ascetic federation led by the nearby White Monastery. In the fifth century C.E., the monks of the White and Red Monasteries commissioned monumental church buildings. The Red Monastery church is a smaller copy of the White Monastery church. Both are triconch basilicas, and their enclosure walls imitate the external profiles of pharaonic temples. The interior elevations of the two church sanctuaries adopt an architectural type called multistory aedicular façades. These kinds of façades adorned elite public buildings in the eastern Mediterranean region. Although a lot of scholarship has been done on the White Monastery and its famous abbot Shenoute (ca. 346-465 C.E.), the Red Monastery church was almost completely overlooked until recently. Between 2000 and 2015, Elizabeth S. Bolman directed a major multidisciplinary project that focused on the triconch sanctuary of the Red Monastery church. Its ensemble of architectural sculpture, polychromy, and figural paintings is virtually intact. Bolman and Dale Kinney have substantially advanced the state of knowledge about monastic visual culture in late antique Egypt by focusing on the Red Monastery church. My dissertation builds on their conclusions. I have identified a different perspective from which to understand the late antique triconch at the Red Monastery. The category of sacred spectating is the interpretive lens through which I view this building.<br>Temple University--Theses

The area was from its inception a hub of not only the surrounding area but the entire region. Founding order of monks founded it in the mid-13th century, amid wild Žďárské Hills. The monastery is a significant push for the development of agriculture, education, and also brought the new technology. Its peak in the area enjoyed under the guidance of an enlightened abbot Vaclav Vejmluva, who advocated the architecturally unique. He invited architect Jan Blazej Santini Aichel to design complex remodeling and designing the pilgrimage church of St. John of Nepomuk on Green Mountain. It is this unique today is inscribed on the UNESCO World Heritage List for its unique style of Baroque Gothic. The monastery was closed by decree of Emperor Joseph II. in 1784. Shortly after he was bought by the nobility. Despite these events complex kept its position as a cultural and educational center continues to serve lidem.1930 lock acquires ownership of the Kinsky family, but in 1948 there is a nationalization of assets transferred under the management and ownership of the state. This period brought a large decline of the entire complex, which after centuries of its unique position came. Today's attempt to correct these errors started after returning the property to its original owners, the Kinsky family. Current owner Konstantin Kinský trying to build on the tradition and education. Very convenient position at the junction large cities of Prague and Brno, architectural and historic qualities combined with the beauty and diversity of the surrounding nature helps lock to become a major tourist center. The aim is to underline this position a lucrative background and offering his own castle, while keeping genius loci and underline its importance. Given the set goal and the architecture of the campus, I divided the complex into three zones, which are variable deeper into the area treat. The first zone is public, it consists of museums, galleries and meeting facilities, it is the noisiest and accessible first. Serve as regular visitors and tourists who are staying in the area. This zone is a kind of buffer, protecting the gradual calming. The second zone is a semi-public, already serves local school pupils and visitors to the spa and hotel guests. This zone also serves as an access and smoothing filter. The last zone is semi-private. Almost in its entirety it occupies park hotel, which dates back to the shore of the pond and is adjacent to the private gardens of Princess Tamara Kinski. This environment is free from all the noise and undesirable elements associated with heavy traffic roads and features associated with the first zones. They serve as a refuge. All zones are connected barrier-covered footbridge, which starts at and ends up on the edge of the complex ecology museum. This bridge will merge as a kind of mediator and connections between functions and increases the comfort offered. The bridge is fully enclosed and provides a safe journey and a refuge from the often raw local weather. The entire complex is designed as a universally embracing space. The area serves primarily for the pleasure of the mind and soul and allow himself to penetrate wildness and diversity Zdarske nature. Scale remains a very human and avoids congestion visitor. They serve as a refuge in the wildness of the landscape and the environment as a place of education, culture and history.

This is a study of the body and architecture, the way in which the two experience one another, the way in which one can inform the other. This thesis was centered around the consideration of the senses not as separate inputs, but as one harmonious quality of perception. The project began as an attempt to explore how the non-visual senses could inform the architectural gestation and developed into an exercise using the visual medium of drawings to illicit qualities beyond sight alone. The attempt to capture material quality through abstraction was likened to the search for the divine through our carnal existence on earth. The results attempted to express sensual qualities through a mixture of different media and their layering to demonstrate the development of the whole through the gestation and gradual realization of its fragments. A site in Old Town Alexandria, Virginia was chosen for its relationship to the tidal water of the Potomac River and the opportunities its previous life as a shipyard presented, as half of the site was excavated into the shoreline. The proposal of a spiritual home, a Cistercian monastery on a site that straddles land and water fit ideally with the theme of addressing materiality and abstract representation, the phsycial and spiritual, and the mind and body. Both the site and the program provided a fruitful counterpoint with which the thesis developed.<br>Master of Architecture

The thesis analyses, among other things, the role of the monastery in Želiv among other attractivities and historical monuments in the Vysočina region. It also analyses its share on tourism of the region. It also explores the contemporary utilization of the monastery for the commercial and spiritual purposes and it suggests new possibilities in order to open the monastery even more to public than it is today. All these new suggestions have to respect genius loci of this location.

Architectural solution takes into account the existing shape of objects and functional use of objects. Largely focuses on the completion of the museum interior and obovenie jestvujúcih exposure. Using architectural elements to be linked to the existing condition of the building and its character as national cultural monument and therefore were significantly architectural elements used in a limited range. The main focus was on functional objects and art commissioning. Existing facilities have been made-the insertion of separate objects, more or less dependent on the original space.

PROJECT CONCEPT - The proposed area is located in the center of Znojmo Hradiště, surrounded on the south and west side by houses. The northern side is surrounded by forest and on the east side is monastery dominates . The dominant landscape unit is a valley of the Dyje river. Ravine of Gránický stream connect there from northwest. the newly created space was inserted area, which does not prevent the vista and the passage through the area. Newly formed part of the Hradiště serves all residents to use as public open space.

Thesis (M.S.)--University of Cincinnati, 2005.<br>Title from electronic thesis title page (viewed Mar. 29, 2006). Includes abstract. Keywords: Virtual reconstruction, visualization techniques, Cistercian architecture, fountain, Abbey of Pilis, Hungary. Includes bibliographical references.

A Work Project, presented as part of the requirements for the Award of a Masters Degree in Finance from the NOVA – School of Business and Economics<br>Accounting History can be seen as a source of data and a tool for economic history. This project aims to present the accounting system of the Monastery of Santa Maria de Belém in its last reporting period (1833). After a brief characterization of the monastery, the research follows with the analysis of its Inspection Book of Expenses and Receipts. The Monastery accounting did not use the double-entry system, neither the accruals concept. Instead, it adopted a cash basis accounting and the charge and discharge system. Accounts are organized by activity centers which proved to be useful for economic analysis.