Arendt, Hannah. “The Banality of Evil: Failing to Think.” Destined for Evil?: The Twentieth-Century Responses, edited by Predrag Cicovacki, NED-New edition, Boydell & Brewer, 2005, pp. 113–18, http://www.jstor.org/stable/10.7722/j.ctt1f89s78.11.
Berenson, Frances. “Hegel on Others and the Self.” Philosophy, vol. 57, no. 219,[Royal Institute of Philosophy, Cambridge University Press], 1982, pp. 77–90, http://www.jstor.org/stable/4619540.
Harvey, David. The Condition of Postmodernity. Blackwell, 2000.
In this text Arendt attributes the cause of Eichman’s sins in the Holocaust, different from the mass which consider it as wickedness, but to the absence of thinking. She stresses the difference between thinking and knowing while leading to the idea that with examination and reflection upon whatever happens could help preserve the good conscience of one human being. She further delineates the current situation in which there is a more and more frequent phenomena of inability to think, which is different from stupidity but still leads to severe results. Borrowing the concept from Kant about preventing evil via the necessity of philosophy, she again urges the significance to think. This is a very sophisticatedly developed philosophical text which is beyond the standard of bias and objective, for it elicits a new approach to disclose the reasons behind evilness. This text can be read as a preliminary condition for my topic’s establishment, for I am also considering stressing the severity of lack of thinking and reflection in contemporary flux of information. Yet what I am considering is beyond good and evil but only based on the phenomena of how absence of thinking leads to complete nihility.
This text is an explanation and analysis of Hegel’s idea of the relation between the others and the self, which is mentioned extensively in his works the Philosophy of Mind. The text recaps Hegel’s idea that self consciousness can not only be self-contemplative through individual introspection but only exist with the presence of otherness through an examination of its relations with others. Here looking through the lens Hegel brings in, the Berenson discusses the formation of consciousness with examples of Master and Slave inadequate relationship he brings out arguing to the master does not become fully self-conscious, for he cannot recognize himself when the other remains in the reduced status of slave. It elicits the condition that we thought there is achieved self-consciousness but concurrently unknowingly deny it. This text, since is based on Berenson’s interpretation of Hegel, though accounts a lot of Hegelian ideas, should still be cross-read with Hegel’s original text. Yet, it serves as an initial guide to read Hegel’s gigantic book. Regarding how it relates to my project, the text opens up a very accountable perspective of explaining why the others’ reflection is equally valuable to the self’s reflection in its constructed structure in Hegelian terms: the self cannot be fully conscious when the others are not fully present.
Just as what is mentioned in the title, Harvey, in this text, maps out a genealogy of postmodernity while also introducing modernity as its rejected foundation. Constantly citing from Foucault, Lyotard and other postmodern theorists, Harvey’s delineation of postmodernity values great fragmentation and discontinuities that rejects a central, teleological return to one sole origin as what is conducted by modernity. Significant amounts of literature and artworks are introduced as examples for mapping out modernity and postmodernity, which amplified the level of its reliability and objectiveness. The text can be viewed as a foundation of mapping out knowledge of reflection in the spectrum of modernity and postmodernity for this project when considering different forms of reflection.
This text is an explanation and analysis of Hegel’s idea of the relation between the others and the self, which is mentioned extensively in his works the Philosophy of Mind. The text recaps Hegel’s idea that self consciousness can not only be self-contemplative through individual introspection but only exist with the presence of otherness through an examination of its relations with others. Here looking through the lens Hegel brings in, the Berenson discusses the formation of consciousness with examples of Master and Slave inadequate relationship he brings out arguing to the master does not become fully self-conscious, for he cannot recognize himself when the other remains in the reduced status of slave. It elicits the condition that we thought there is achieved self-consciousness but concurrently unknowingly deny it. This text, since is based on Berenson’s interpretation of Hegel, though accounts a lot of Hegelian ideas, should still be cross-read with Hegel’s original text. Yet, it serves as an initial guide to read Hegel’s gigantic book. Regarding how it relates to my project, the text opens up a very accountable perspective of explaining why the others’ reflection is equally valuable to the self’s reflection in its constructed structure in Hegelian terms: the self cannot be fully conscious when the others are not fully present.
Just as what is mentioned in the title, Harvey, in this text, maps out a genealogy of postmodernity while also introducing modernity as its rejected foundation. Constantly citing from Foucault, Lyotard and other postmodern theorists, Harvey’s delineation of postmodernity values great fragmentation and discontinuities that rejects a central, teleological return to one sole origin as what is conducted by modernity. Significant amounts of literature and artworks are introduced as examples for mapping out modernity and postmodernity, which amplified the level of its reliability and objectiveness. The text can be viewed as a foundation of mapping out knowledge of reflection in the spectrum of modernity and postmodernity for this project when considering different forms of reflection.
“Reflection (Physics).” Wikipedia, Wikimedia Foundation, 13 Aug. 2021, https://en.wikipedia.org/wiki/Reflection_(physics)#cite_note-1.
"Nietzsche, Genealogy, History." The Foucault Reader, ed. Paul Rabinow. New York: Pantheon Books, 1984.
Merleau-Ponty, Maurice, et al. “The Intertwined, The Chiasm.” The Visible and the Invisible: Followed by Working Notes, Northwestern University Press, Evanston, Ill, 2000, pp. 130–155.
Greenslade, Thomas B. “Virtual Mirrors.” The Physics Teacher, vol. 48, no. 1, 2010, pp. 26–27., https://doi.org/10.1119/1.3274354.
Hanrahan, Pat, and Wolfgang Krueger. “Diffuse Reflection.” Scribd, Scribd, https://es.scribd.com/document/424616873/Diffuse-Reflection.
Tan, R.T. “Specularity, Specular Reflectance.” Computer Vision, Springer, Boston, MA, 2015.
These two trends of thoughts are the hidden context for this project regarding reflection. Modernity, in general, can be read as a trend of thoughts using specular reflection while postmodernity, to a great extent, though with variations as well, can be a hidden context for thoughts reflected on or generated via diffuse reflection.
This simple source introduces the formation of reflection in the physics realm, introducing different forms of reflection. Compare to other sources listed, this one is more basic yet still reliable. The forms of reflection it introduces are adapted in the project as lens to separate different forms of knowledge.
Based on Nietzsche’s view of history which rejects a teleological seek of truth, Foucault here, though he himself denied to be called as a postmodern theorist, maps a genealogy of history in a postmodern approach with constant comparison with modernity’s teleological attempt to find a universal truth. This source can be cross read with Nietzsche’s On the Uses and Disadvantages of History to see how different ways of reflection are mapped out by both Foucault and Nietzsche in the lens of specular reflection, diffuse reflection and multiple reflection. Though the object they study here are only focused on history, the contrast between teleological and fragmented universality can be a very sophisticated inspiration for this project’s framework.
In this text, Merleau-Ponty maps out a relation of the self and the other with seeing the other that resides in the formation of self consciousness in his explanation of how we perceives the world. He uses the terms sensed and sentient which leads to the idea of object reflecting and the object reflected to describe the relation of perception which is an inspiring model for this project when revealing the relationship between the object and subject of reflection. This text can be cross-read with Hegel’s idea reflected in Berenson’s interpretation when setting up the models of the external objects and the self as the object in later developments.
The formation of a hall of mirrors through multiple reflection is accounted here in physics terms. This text centered on physics with diagrams and is written in a very objective tone, making it very reliable as an inspiring foundation for the lens of multiple reflection that will be used in the project.
The physical forms of diffuse reflection and specular reflection are studied here which is later attached to the model construction for biological tissues. Diffuse reflection is specifically focused, helping them building this model for subsurface scattering in layered surfaces in terms of one-dimensional linear transport theory. This text provides a concrete view of diffuse reflection and how it should be applied to a model in the realm of physics which can be inspiring when using diffuse reflection as lens studying formed knowledges in the project
Again, this article mentions the physics quality of specular reflection which can be used as preliminary idea for making different forms of reflections as models or lens to study and distinguish found knowledges
This simple source introduces the formation of reflection in the physics realm, introducing different forms of reflection. Compare to other sources listed, this one is more basic yet still reliable. The forms of reflection it introduces are adapted in the project as lens to separate different forms of knowledge.
Based on Nietzsche’s view of history which rejects a teleological seek of truth, Foucault here, though he himself denied to be called as a postmodern theorist, maps a genealogy of history in a postmodern approach with constant comparison with modernity’s teleological attempt to find a universal truth. This source can be cross read with Nietzsche’s On the Uses and Disadvantages of History to see how different ways of reflection are mapped out by both Foucault and Nietzsche in the lens of specular reflection, diffuse reflection and multiple reflection. Though the object they study here are only focused on history, the contrast between teleological and fragmented universality can be a very sophisticated inspiration for this project’s framework.
In this text, Merleau-Ponty maps out a relation of the self and the other with seeing the other that resides in the formation of self consciousness in his explanation of how we perceives the world. He uses the terms sensed and sentient which leads to the idea of object reflecting and the object reflected to describe the relation of perception which is an inspiring model for this project when revealing the relationship between the object and subject of reflection. This text can be cross-read with Hegel’s idea reflected in Berenson’s interpretation when setting up the models of the external objects and the self as the object in later developments.
The formation of a hall of mirrors through multiple reflection is accounted here in physics terms. This text centered on physics with diagrams and is written in a very objective tone, making it very reliable as an inspiring foundation for the lens of multiple reflection that will be used in the project.
The physical forms of diffuse reflection and specular reflection are studied here which is later attached to the model construction for biological tissues. Diffuse reflection is specifically focused, helping them building this model for subsurface scattering in layered surfaces in terms of one-dimensional linear transport theory. This text provides a concrete view of diffuse reflection and how it should be applied to a model in the realm of physics which can be inspiring when using diffuse reflection as lens studying formed knowledges in the project
Again, this article mentions the physics quality of specular reflection which can be used as preliminary idea for making different forms of reflections as models or lens to study and distinguish found knowledges