篇首語

《世界建筑》的讀者朋友，

本期《世界建筑》關(guān)注泰國當(dāng)代建筑與建筑師。

初看本期所收編的案例，我們不難觀察到強勢的全球化與英美建筑教育在東南亞的影響：自主、現(xiàn)象學(xué)與意識形態(tài)等西方關(guān)注形成著主流建筑語境的骨架；對歷史與民族傳統(tǒng)研討的相對懸掛；環(huán)境與可持續(xù)策略中的技術(shù)主義等。如果在20年前，對K·弗蘭姆普頓而言，任何西方概念的地區(qū)詮釋都可以被滿意地稱為“批判地域主義”的話，那么在21世紀(jì)第2個10年的今天，身為亞洲人的我們必須嘗試著從這些詮釋中進一步努力閱讀出更深的不同。

仔細體察這些案例，我們還是可以從很多空間中（當(dāng)然不是所有的）看到一個信奉佛教的、平和民族的、沒有被現(xiàn)代性所改變的特質(zhì)：主體內(nèi)在的謙恭與善良。我們相信這一特質(zhì)會在未來的泰國建筑中獲得更加富于詩意的表達。

特別感謝東高·巴寧女士對本期專輯所做的特殊貢獻?！?/p>

《世界建筑》主編（2013-）

清華大學(xué)建筑學(xué)院教授

Dear Reader,

In this issue of World Architecture we focus on Thai contemporary architecture.

A first look at the projects in this issue brings a familiar observation, namely the impact of the almighty globalization and Anglo-American architecture education in southeast Asia: there are western constructs, those of autonomy, phenomenology and ideology, dominating the main stream discourse; there is a quasi-suspension of the debate on national history and tradition; there is technocracy in the attitude toward environment and sustainability. If two decades ago, according to K Frampton, any regional interpretation of the western concepts might be satisfactorily called "critical regionalism", today, being Asian ourselves, we have to try to probe for deeper differences in it.

A closer look at the projects does reveal something. We do see from many of the spaces (not all of them of course) an inherent modesty and kindness of a moderate nation taking long-time faith in Buddhism. It is embedded with the subject and hardly changed by the object. We believe that in the future, this inherent modesty and kindness will be presented in more varied, poetic ways.

Our special thanks to Ms. Tonkao Panin, without whom this issue would not have been possible.□

Editor-in-Chief (2013-), World Architecture

Professor of Architecture, School of Architecture, Tsinghua University