The Third Landscape
The Third Generation City and Urban Acupuncture
What is a ruin?
A ruin is the progressive reunification of objects and architectures to nature. As buildings grow older, the action of natural agents, of human beings and of the Third Landscape mutate them, bringing them into a different form: more organic, and systematically integrated into the natural environment.
In a way, nature and human beings ruin buildings, transforming them into ruins.
From a different point of view, the actions of human beings and nature bring buildings into a different state, transforming them into ruins, providing evidence of the history of humans’ and nature’s interventions on architectures, of the patterns according to which they have been used daily. From this point of view, ruins expose the history of the natural (and human, as integrated in nature) environment and of its daily life.
Ruins are, to all effect, a history and a source of knowledge and of information, enacted through the layering processes of the results of the actions of human beings and of natural agents.
From Marco Casagrande‘s definition :
Third Generation City is the organic ruin of the industrial city.
Third Generation City is true when the city recognizes its local knowledge and allows itself to be part of nature.
The Third Generation City is the industrial city ruined by the people – human nature as part of nature.
Like a weed creeping into an air-conditioning machine the industrial city will be ruined by rumors and by stories. The common subconscious will surface to the street level and architecture will start constructing for the stories – for the urban narrative. This will be soft, organic and as an open source based media, the copyrights will be violated. The author will no longer be an architect or an urban planner, but somehow a bigger mind of people. In this sense the architects will be like design shamans merely interpreting what the bigger nature of the shared mind is transmitting.
This last definition is specifically interesting for all our discussion: the image of the layering of the subconscious, of the stories and narratives produced by people emerges as a novel (un)building material which is capable of preserving history and knowledge, by transforming spaces, whose authors will no longer be architects or planners, but people themselves.
The Third Generation City as a form of knowledge.
And, as in the Third Landscape, the need to educate our gaze to recognize this kind of stratification as a new kind of aesthetics, as a new form of perception for possibility and opportunity: an open space for the future.
Thus it is imaginable to acknowledge this process and, thus, to imagine the city as a whole, as a body, which includes both architecures and their emergent layering with the history and knowledge of the daily lives of human beings and nature.
This body would not be static, with continuous, emergent flows of knowledge and information taking place throughout it.
Thus enabling the visions of architect Vilen Künnapu‘s theory of energy center architecture aiming in tuning the urban condition into a network of spiritual layers, and architect Marco Casagrande‘s theory or urban acupuncture in which the cities are treated punctually as energy organism towards an environmentally (and socially) sustainable development.
According to Urban Acupuncture, small scale interventions can be used to transform larger urban contexts. From this point of view, the sites of the interventions can be selected much in the same ways in which traditional Chinese Acupuncture selects the points in which to insert the needles: locations which are fundamental for the flows of information, communication and knowledge in the city.
City is viewed as multi-dimensional sensitive energy-organism, a living environment. Urban acupuncture aims into a touch with this nature and Sensitivity to understand the energy flows of the collective chi beneath the visual city and reacting on the hot-spots of this chi. 
Urban Acupuncture is connected with the perception of the city as a body, withnarratives, emotions, information and knowledge as its main meridians for energy flows.
Urban acupuncture bears some similarities to the new urbanist concept of Tactical Urbanism. The idea focuses on local resources rather than capital-intensive municipal programs and promotes the idea of citizens installing and caring for interventions. These small changes, proponents claim, will boost community morale and catalyze revitalization.
The info-body of the City: the Third Infoscape
As we have seen so far, the idea of Microhistory allows us to focus onto the personal stories of people, describing territories not only in terms of the large-scale events and trends which happen in (or to) them, but allowing for a multitude of points of view emerge, the histories of the daily lives of people, which can be observed to make sense of the larger phenomena.
These stories form the Tactics, described by De Certeau, which, together with the strategies, encompass the dialectic confrontation between the top-down and bottom-up encodings of cities. The first ones are static and prescriptive, establishing strict codes and boundaries. The second ones are dynamic and emergent, and describe the performative practices of city dwellers, in their reinterpretation and reappropriation of the spaces of the city. This is the Third Space, as described by Soja.
In a parallel with Clément’s Third Landscape, we have seen the ways in which the Third Space can be used as the space for emergent opportunity in the city, an inclusive, possibilistic and accessible open space in which it is possible to define new, emergent codes, at multiple levels and according to different directions. To do this, new forms of aesthetics and perceptions must be achieved, to be able to perceive the Third Space/Third Landscape, to see and interpret it as the open space for opportunity and for a possibilistic description of the future.
With the Third Generation City, we have seen how to integrate all these levels using the idea of the ruins, in which Tactics stratify on top of Strategies, transforming them. This layering represents the effects of nature and of human daily lives on the spaces described by the strategies, their histories and narratives.
This, in turn, describes the city as a body, in perpetual dynamic evolution, in which this emergent process describes the flows of expression, emotions, information and knowledge: the energies of the city.
On these flows, in ways which are similar to the ones we find in acupuncture, we can imagine to apply Urban Acupuncture, acting on the nodes of the meridians of these flows to liberate and enhance them and, thus, producing larger effects through small interventions.
All of this process we have just described relies, as we said, on the energies of the city which are represented by expression, emotion, information and knowledge, and on their possibility to flow freely, and to leave evidence of their (micro)history to be transformed into accessible forms of awareness, wisdom, insights, enlightenment and performance.
In current times, much of these energies assume digital forms.
We have learned to use mobile devices, ubiquitous technologies, social networks and other ubiquitous forms of communication to work, collaborate, make decisions, express our feelings, learn, communicate, establish relationships, and consume.   
It is, thus, possible to define, along the lines of the previous definitions, a (First, Second and) Third Infoscape. Where the First Infoscape would refer to the information and knowledge generated within nature; the Second Infoscape would refer to the information and knowledge generated in the industrial city (the second generation city, the city of infrastructures, of transactions, of sensors…); and the Third Infoscape would refer to the information and knowledge generated through microhistory, through the progressive, emergent and polyphonic sedimentation onto the city of the expressions of the daily lives of city-practitioners.
To achieve this, we would need to form a new aesthetic (referring to the concept of perception) sensibility, to see the Third Infoscape, and to recognize it as an inclusive space for opportunity, in the same sense pointed out by Clément when dealing with the Third Landscape.
These, among many others, are the topics which we are exploring with the Human Ecosystems project.