This article will be somehow similar to the text Architectures of Joy I wrote in 2010 and to which I often referred this week; however, this time, I would like to oppose a Spinozist architecture to its antagonist. It is important to observe that attributing the status of ‘Spinozist’ to an architecture is a relatively artificial and subjective assignment as all architectures are, to some extents, celebrating the composition of material assemblages that will interact with the bodies they host. Nevertheless, just like I did for the cinema of Kurosawa yesterday, we can distinguish some architectures that express the essence of Spinoza’s philosophy with more intensity (another Spinozist term) than others. Moreover, some others seem to express an essence that can be interpreted as an opposition to such a philosophy. This antagonism is here gathered under the title Architecture of the Sky vs. Architecture of the Earth as a form of simplification of what opposes them. One could argue that the sky is fully part of Spinoza’s philosophy, at the same level than the ground itself; however, the sky has to be understood through two attributes here: a symbolic one that understands the sky in a theological way, and a “practical” one in the sense that what is called “architectures of the sky” here, would not challenge the body in a direct physical manner. We could therefore used two other antagonist notions to define this conflict: the transcendental. versus the immanent.