Vdara Hotel Death Ray Illustration Essay

This article is about wave reflectors (mainly, specular reflection of visible light). For other uses, see Mirror (disambiguation).

"Looking glass" redirects here. For other uses, see Looking Glass (disambiguation).

"Mirrors" redirects here. For other uses, see Mirrors (disambiguation).

A mirror is an object that reflects light in such a way that, for incident light in some range of wavelengths, the reflected light preserves many or most of the detailed physical characteristics of the original light, called specular reflection. This is different from other light-reflecting objects that do not preserve much of the original wave signal other than color and diffuse reflected light, such as flat-white paint.

The most familiar type of mirror is the plane mirror, which has a flat surface. Curved mirrors are also used, to produce magnified or diminished images or focus light or simply distort the reflected image.

Mirrors are commonly used for personal grooming or admiring oneself (where they are also called looking-glasses), for viewing the area behind and on the sides on motor vehicles while driving, for decoration, and architecture. Mirrors are also used in scientific apparatus such as telescopes and lasers, cameras, and industrial machinery. Most mirrors are designed for visible light; however, mirrors designed for other wavelengths of electromagnetic radiation are also used.

Types of glass mirrors[edit]

There are many types of glass mirrors, each representing a different manufacturing process and reflection type.

An aluminium glass mirror is made of a float glass manufactured using vacuum coating, i.e. aluminium powder is evaporated (or "sputtered") onto the exposed surface of the glass in a vacuum chamber and then coated with two or more layers of waterproof protective paint.[citation needed]

A low aluminium glass mirror is manufactured by coating silver and two layers of protective paint on the back surface of glass. A low aluminium glass mirror is very clear, light transmissive, smooth, and reflects accurate natural colors. This type of glass is widely used for framing presentations and exhibitions in which a precise color representation of the artwork is truly essential or when the background color of the frame is predominantly white.[citation needed]

A safety glass mirror is made by adhering a special protective film to the back surface of a silver glass mirror, which prevents injuries in case the mirror is broken. This kind of mirror is used for furniture, doors, glass walls, commercial shelves, or public areas.[citation needed]

A silkscreen printed glass mirror is produced using inorganic color ink that prints patterns through a special screen onto glass. Various colors, patterns, and glass shapes are available. Such a glass mirror is durable and more moisture resistant than ordinary printed glass and can serve for over 20 years. This type of glass is widely used for decorative purposes (e.g., on mirrors, table tops, doors, windows, kitchen chop boards, etc.).[citation needed]

A silver glass mirror is an ordinary mirror, coated on its back surface with silver, which produces images by reflection. This kind of glass mirror is produced by coating a silver, copper film and two or more layers of waterproof paint on the back surface of float glass, which perfectly resists acid and moisture. A silver glass mirror provides clear and actual images, is quite durable, and is widely used for furniture, bathroom and other decorative purposes.[citation needed]

Decorative glass mirrors are usually handcrafted. A variety of shades, shapes and glass thickness are often available.[citation needed]


See also: Mirror image and Specular reflection

Shape of a mirror's surface[edit]

A beam of light reflects off a mirror at an angle of reflection equal to its angle of incidence (if the size of a mirror is much larger than the wavelength of light). That is, if the beam of light is shining on a mirror's surface, at a ° angle vertically, then it reflects from the point of incidence at a ° angle from vertically in the opposite direction. This law mathematically follows from the interference of a plane wave on a flat boundary (of much larger size than the wavelength).

  • In a plane mirror, a parallel beam of light changes its direction as a whole, while still remaining parallel; the images formed by a plane mirror are virtual images, of the same size as the original object (see mirror image).
  • In a concave mirror, parallel beams of light become a convergent beam, whose rays intersect in the focus of the mirror. Also known as converging mirror
  • In a convex mirror, parallel beams become divergent, with the rays appearing to diverge from a common point of intersection "behind" the mirror.
  • Spherical concave and convex mirrors do not focus parallel rays to a single point due to spherical aberration.[1] However, the ideal of focusing to a point is a commonly used approximation. Parabolic reflectors resolve this, allowing incoming parallel rays (for example, light from a distant star) to be focused to a small spot; almost an ideal point. Parabolic reflectors are not suitable for imaging nearby objects because the light rays are not parallel.

Mirror image[edit]

Main article: Mirror image

Objects viewed in a (plane) mirror will appear laterally inverted (e.g., if one raises one's right hand, the image's left hand will appear to go up in the mirror), but not vertically inverted (in the image a person's head still appears above his body).[2] However, a mirror does not usually "swap" left and right any more than it swaps top and bottom. A mirror typically reverses the forward/backward axis. To be precise, it reverses the object in the direction perpendicular to the mirror surface (the normal). Because left and right are defined relative to front-back and top-bottom, the "flipping" of front and back results in the perception of a left-right reversal in the image. (If you stand side-on to a mirror, the mirror really does reverse your left and right, because that's the direction perpendicular to the mirror.)

Looking at an image of oneself with the front-back axis flipped results in the perception of an image with its left-right axis flipped. When reflected in the mirror, your right hand remains directly opposite your real right hand, but it is perceived as the left hand of your image. When a person looks into a mirror, the image is actually front-back reversed, which is an effect similar to the hollow-mask illusion. Notice that a mirror image is fundamentally different from the object and cannot be reproduced by simply rotating the object.

For things that may be considered as two-dimensional objects (like text), front-back reversal cannot usually explain the observed reversal. In the same way that text on a piece of paper appears reversed if held up to a light and viewed from behind, text held facing a mirror will appear reversed, because the observer is behind the text. Another way to understand the reversals observed in images of objects that are effectively two-dimensional is that the inversion of left and right in a mirror is due to the way human beings turn their bodies. To turn from viewing the side of the object facing the mirror to view the reflection in the mirror requires the observer to look in the opposite direction. To look in another direction, human beings turn their heads about a vertical axis. This causes a left-right reversal in the image but not an up-down reversal. If a person instead turns by bending over and looking at the mirror image between his/her legs, up-down will appear reversed but not left-right. This sort of reversal is simply a change relative to the observer and not a change intrinsic to the image itself, as with a three-dimensional object.


The first mirrors used by humans were most likely pools of dark, still water, or water collected in a primitive vessel of some sort. The requirements for making a good mirror are a surface with a very high degree of flatness (preferably but not necessarily with high reflectivity), and a surface roughness smaller than the wave-length of the light. The earliest manufactured mirrors were pieces of polished stone such as obsidian, a naturally occurring volcanic glass. Examples of obsidian mirrors found in Anatolia (modern-day Turkey) have been dated to around 6000 B.C.[3] Mirrors of polished copper were crafted in Mesopotamia from 4000 B.C.,[3] and in ancient Egypt from around 3000 B.C.[4] Polished stone mirrors from Central and South America date from around 2000 B.C. onwards.[3] In China, bronze mirrors were manufactured from around 2000 B.C.,[5] some of the earliest bronze and copper examples being produced by the Qijia culture. Mirrors made of other metal mixtures (alloys) such as copper and tin speculum metal may have also been produced in China and India.[6] Mirrors of speculum metal or any precious metal were hard to produce and were only owned by the wealthy.[7] These stone and metal mirrors could be made in very large sizes, but were difficult to polish and get perfectly flat; a process that became more difficult with increased size; so they often produced warped or blurred images. Stone mirrors often had poor reflectivity compared to metals, yet metals scratch or tarnish easily, so they frequently needed polishing. Depending upon the color, both often yielded reflections with poor color rendering.[8] The poor image quality of ancient mirrors explains 1 Corinthians 13's reference to seeing "as in a mirror, darkly."

In her history of the mirror, Sabine Melchior-Bonnet draws significant attention to the relation of the mirror to Greek philosophy, specifically Socrates:

If well used, however, the mirror can aid moral meditation between man and himself. Socrates, we are told by Diogenes, urged young people to look at themselves in mirrors so that, if they were beautiful, they would become worthy of their beauty, and if they were ugly, they would know how to hide their disgrace through learning. The mirror, a tool by which to "know thyself," invited man to not mistake himself for God, to avoid pride by knowing his limits, and to improve himself. His was thus not a passive mirror of imitation but an active mirror of transformation. (p.106)[9]

Glass was a desirable material for mirrors. Because the surface of glass is naturally smooth, it produces reflections with very little blur. In addition, glass is very hard and scratch-resistant. However, glass by itself has little reflectivity, so people began coating it with metals to increase the reflectivity. Metal-coated glass mirrors are said by the Roman scholar Pliny the Elder to have been invented in Sidon (modern-day Lebanon) in the first century A.D., although no archeological evidence of them date from before the third century.[10] According to Pliny, the people of Sidon developed a technique for creating crude mirrors by coating blown glass with molten lead.[11][12] Glass mirrors backed with gold leaf are mentioned by Pliny in his Natural History, written in about 77 A.D.[13] Because there were few ways to make a smooth piece of glass with a uniform thickness, these ancient glass-mirrors were made by blowing a glass bubble, and then cutting off a small, circular section, producing mirrors that were either concave or convex. These circular mirrors were typically small, from only a fraction of an inch to as much as eight inches in diameter.[14] These small mirrors produced distorted images, yet were prized objects of high value. These ancient glass mirrors were very thin, thus very fragile, because the glass needed to be extremely thin to prevent cracking when coated with a hot, molten metal. Due to the poor quality, high cost, and small size of these ancient glass mirrors, solid metal-mirrors primarily of steel were usually preferred until the late nineteenth century.[15]

Parabolic mirrors were described and studied in classical antiquity by the mathematician Diocles in his work On Burning Mirrors.[16]Ptolemy conducted a number of experiments with curved polished iron mirrors,[17] and discussed plane, convex spherical, and concave spherical mirrors in his Optics.[18]Parabolic mirrors were also described by the physicist Ibn Sahl in the tenth century,[19] and Ibn al-Haytham discussed concave and convex mirrors in both cylindrical and spherical geometries,[20] carried out a number of experiments with mirrors, and solved the problem of finding the point on a convex mirror at which a ray coming from one point is reflected to another point.[21] By the 11th century, glass mirrors were being produced in Moorish Spain.[22]

In China, people began making mirrors by coating metallic objects with silver-mercury amalgams as early as 500 A.D. This was accomplished by coating the mirror with the amalgam, and then heating it until the mercury boiled away, leaving only the silver behind.[23]

The problems of making metal-coated, glass mirrors was due to the difficulties in making glass that was very clear, as most ancient glass was tinted green with iron. This was overcome when people began mixing soda, limestone, potash, manganese, and fern ashes with the glass. There was also no way for the ancients to make flat panes of glass with uniform thicknesses. The earliest methods for producing glass panes began in France, when people began blowing glass bubbles, and then spinning them rapidly to flatten them out into plates from which pieces could be cut. However, these pieces were still not uniform in thickness, so produced distorted images as well. A better method was to blow a cylinder of glass, cut off the ends, slice it down the center, and unroll it onto a flat hearth. This method produced the first mirror-quality glass panes, but it was very difficult and resulted in a lot of breakage. Even windows were primarily made of oiled paper or stained glass, until the mid-nineteenth century, due to the high cost of making clear, flat panes of glass.[24]

The method of making flat panes of clear glass from blown cylinders began in Germany and evolved through the Middle Ages, until being perfected by the Venetians in the sixteenth century. The Venetians began using lead glass for its crystal-clarity and its easier workability. Some time during the early Renaissance, European manufacturers perfected a superior method of coating glass with a tin-mercury amalgam, producing an amorphous coating with better reflectivity than crystalline metals and causing little thermal shock to the glass.[25] The exact date and location of the discovery is unknown, but in the sixteenth century, Venice, a city famed for its glass-making expertise, became a center of mirror production using this new technique. Glass mirrors from this period were extremely expensive luxuries.[26] For example, in the late seventeenth century, the Countess de Fiesque was reported to have traded an entire wheat farm for a mirror, considering it a bargain. These Venetian mirrors were limited in size to a maximum area of around 40 inches (100 cm) square, until modern glass panes began to be produced during the Industrial Revolution.[27] The Saint-Gobain factory, founded by royal initiative in France, was an important manufacturer, and Bohemian and German glass, often rather cheaper, was also important.

The invention of the silvered-glass mirror is credited to German chemist Justus von Liebig in 1835.[28] His process involved the deposition of a thin layer of metallic silver onto glass through the chemical reduction of silver nitrate. This silvering process was adapted for mass manufacturing and led to the greater availability of affordable mirrors. In the modern age, mirrors are often produced by the wet deposition of silver, or sometimes nickel or chromium (the latter used most often in automotive mirrors) via electroplating directly onto the glass substrate.[29]

Vacuum deposition began with the study of the sputtering phenomenon during the 1920s and 1930s, which was a common problem in lighting in which metal ejected from the electrodes coated the glass, blocking output. However, turning sputtering into a reliable method of coating a mirror did not occur until the invention of semiconductors in the 1970s. Evaporation coating was pioneered by John Strong in 1912. Aluminum was a desirable material for mirrors, but was too dangerous to apply with electroplating. Strong used evaporation coating to make the first aluminum telescope mirrors in the 1930s.[30] The first dielectric mirror was created in 1937 by Auwarter using evaporated rhodium, while the first metallic mirror to be enhanced with a dielectric coating of silicon dioxide was created by Hass the same year. In 1939 at the Schott Glass company, Walter Geffcken invented the first dielectric mirrors to use multilayer coatings (stacks).[31]


Mirrors are manufactured by applying a reflective coating to a suitable substrate.[32] The most common substrate is glass, due to its transparency, ease of fabrication, rigidity, hardness, and ability to take a smooth finish. The reflective coating is typically applied to the back surface of the glass, so that the reflecting side of the coating is protected from corrosion and accidental damage by the glass on one side and the coating itself and optional paint for further protection on the other.

In classical antiquity, mirrors were made of solid metal (bronze, later silver)[33] and were too expensive for widespread use by common people; they were also prone to corrosion. Due to the low reflectivity of polished metal, these mirrors also gave a darker image than modern ones, making them unsuitable for indoor use with the artificial lighting of the time (candles or lanterns).[citation needed]

The method of making mirrors out of plate glass was invented by 13th-century Venetian glassmakers on the island of Murano, who covered the back of the glass with an amorphous coat of tin using a fire-gilding technique, obtaining near-perfect and undistorted reflection. For over one hundred years, Venetian mirrors installed in richly decorated frames served as luxury decorations for palaces throughout Europe, but the secret of the mercury process eventually arrived in London and Paris during the 17th century, due to industrial espionage. French workshops succeeded in large-scale industrialization of the process, eventually making mirrors affordable to the masses, although mercury's toxicity (a primary ingredient in gilding, which was boiled away forming noxious vapors) remained a problem.[citation needed]

In modern times, the mirror substrate is shaped, polished and cleaned, and is then coated. Glass mirrors are most often coated with silver[34] or aluminium,[35] implemented by a series of coatings:[citation needed]

  1. Tin(II) chloride
  2. Silver
  3. Chemical activator
  4. Copper
  5. Paint

The tin(II) chloride is applied because silver will not bond with the glass. The activator causes the tin/silver to harden. Copper is added for long-term durability.[36] The paint protects the coating on the back of the mirror from scratches[37] and other accidental damage.[citation needed]

In some applications, generally those that are cost-sensitive or that require great durability, such as for mounting in a prison cell, mirrors may be made from a single, bulk material such as polished metal. However, metals consist of small crystals (grains) separated by grain boundaries. Thus, crystalline metals do not reflect with perfect uniformity.[38] Other methods like wet-deposition or electroplating produce a non-crystalline coating of amorphous metal (metallic glass). Lacking any grain boundaries, the amorphous coatings have higher reflectivity than crystalline metals of the same type. Electroplating must be performed by first coating the glass with carbon, to make the surface electrically conductive, thus the adhesion is often not as good as with wet-deposition. Both lack the ability to produce perfectly uniform thicknesses with high precision.[39] When high precision or reflectivity is not a requirement, the coating may be placed on the back of the mirror so that the light passes through the glass, and the coating is the second surface it encounters. Therefore, these are called second-surface mirrors, which have the added benefit of high durability, because the glass substrate can protect the coating from damage.[40]

For technical applications such as laser mirrors, the reflective coating is typically applied by vacuum deposition. Vacuum deposition provides an effective means of producing a very uniform coating, and controlling the thickness with high precision.[41] In applications where great precision and low losses are required, the coated side of the mirror may be the first material encountered by the light, referred to as a first-surface mirror. This eliminates refraction and double reflections, also called "ghost reflections" (a weak reflection from the surface of the glass, and a stronger one from the reflecting metal), and reduces absorption of light by the mirror.[42] Technical mirrors may use a silver, aluminium, or gold coating (the latter typically for infrared mirrors), and achieve reflectivities of 90–95% when new. A hard, protective, transparent overcoat may be applied to prevent oxidation of the reflective layer and scratching of the soft metal. Applications requiring higher reflectivity or greater durability, where wide bandwidth is not essential, use dielectric coatings, which can achieve reflectivities as high as 99.997% over a limited range of wavelengths. Because the coatings are usually transparent, absorption losses are negligible. Unlike with metals, the reflectivity of the individual dielectric-coatings is a function of Snell's law known as the Fresnel equations, determined by the difference in refractive index between layers. Therefore, the thickness and material of the coatings can be adjusted to be centered on any wavelength. Vacuum deposition can be achieved in a number of ways, including sputtering, evaporation deposition, arc deposition, reactive-gas deposition, and ion plating, among many others.[43]


Mirrors can be manufactured to a wide range of engineering tolerances, including reflectivity, surface quality, surface roughness, or transmissivity, depending on the desired application. These tolerances can range from low, such as found in a normal household-mirror, to extremely high, like those used in lasers or telescopes. Increasing the tolerances allows better and more precise imaging or beam transmission over longer distances. In imaging systems this can help reduce anomalies (artifacts), distortion or blur, but at a much higher cost. Where viewing distances are relatively close or high precision is not a concern, lower tolerances can be used to make effective mirrors at affordable costs.


The reflectivity of a mirror is determined by the percentage of reflected light per the total of the incident light. The reflectivity may vary with wavelength. All or a portion of the light not reflected is absorbed by the mirror, while in some cases a portion may also transmit through. Although some small portion of the light will be absorbed by the coating, the reflectivity is usually higher for first-surface mirrors, eliminating both reflection and absorption losses from the substrate. The reflectivity is often determined by the type and thickness of the coating. When the thickness of the coating is sufficient to prevent transmission, all of the losses occur due to absorption. Aluminum is harder, less expensive, and more resistant to tarnishing than silver, and will reflect 85 to 90% of the light in the visible to near-ultraviolet range, but is a poor reflector of infrared wavelengths longer than 800 nm. Gold is very soft and easily scratched, costly, yet does not tarnish. Gold is greater than 96% reflective to near and far-infrared light between 800 and 12000 nm, but poorly reflects visible light with wavelengths shorter than 600 nm (yellow). Silver is expensive, soft, and quickly tarnishes, but has the highest reflectivity in the visual to near-infrared of any metal. Silver can reflect up to 98 or 99% of light to wavelengths as long as 2000 nm, but loses nearly all reflectivity at wavelengths shorter than 350 nm. Dielectric mirrors can reflect greater than 99.99% of light, but only for a narrow range of wavelengths, ranging from a bandwidth of only 10 nm to as wide as 100 nm for tunable lasers. However, dielectric coatings can also enhance the reflectivity of metallic coatings and protect them from scratching or tarnishing. Dielectric materials are typically very hard and relatively cheap, however the number of coats needed generally makes it an expensive process. In mirrors with low tolerances, the coating thickness may be reduced to save cost, and simply covered with paint to absorb transmission.[44]

Surface quality[edit]

Surface quality, or surface accuracy, measures the deviations from a perfect, ideal surface shape. Increasing the surface quality reduces distortion, artifacts, and aberration in images, and helps increase coherence, collimation, and reduce unwanted divergence in beams. For plane mirrors, this is often described in terms of flatness, while other surface shapes are compared to an ideal shape. The surface quality is typically measured with items like interferometers or optical flats, and are usually measured in wavelengths of light (λ). These deviations can be much larger or much smaller than the surface roughness. A normal household-mirror made with float glass may have flatness tolerances as low as 9--14λ per inch, equating to a deviation of 5600 through 8800 nanometers from perfect flatness. Precision ground and polished mirrors intended for lasers or telescopes may have tolerances as high as λ/50 (1/50 of the wavelength of the light, or around 12 nm).[45][46] The surface quality can be affected by factors such as temperature changes, internal stress in the substrate, or even bending effects that occur when combining materials with different coefficients of thermal expansion, similar to a bimetallic strip.[47]

Surface roughness[edit]

Surface roughness describes the texture of the surface, often in terms of the depth of the microscopic scratches left by the polishing operations. Surface roughness determines how much of the reflection is specular and how much diffuses, controlling how sharp or blurry the image will be. For perfectly specular reflection, the surface roughness must be kept smaller than the wavelength of the light. Microwaves, which sometimes have a wavelength greater than an inch (2.5 cm) can reflect specularly off a metal screen-door, continental ice-sheets, or desert sand, while visible light, having wavelengths of only a few hundred nanometers (a few hundred-thousandths of an inch), must meet a very smooth surface to produce specular reflection. For wavelengths that are approaching or are even shorter than the diameter of the atoms, such as X-rays, specular reflection can only be produced by surfaces that are at a grazing incidence from the rays. Surface roughness is typically measured in microns, wavelength, or grit size (with ~ 80,000 to 100,000 grit (λ/2--λ/4) being "optical quality").[48][49][50]


Transmissivity is determined by the percentage of light transmitted per the incident light. Transmissivity is usually the same from both first and second surfaces. The combined transmitted and reflected light, subtracted from the incident light, measures the amount absorbed by both the coating and substrate. For transmissive mirrors, such as one-way mirrors, beam splitters, or laser output couplers, the transmissivity of the mirror is an important consideration. The transmissivity of metallic coatings are often determined by their thickness. For precision beam-splitters or output couplers, the thickness of the coating must be kept at very high tolerances to transmit the proper amount of light. For dielectric mirrors, the thickness of the coat must always be kept to high tolerances, but it is often more the number of individual coats that determine the transmissivity. For the substrate, the material used must also have good transmissivity to the chosen wavelengths. Glass is a suitable substrate for most visible-light applications, but other substrates such as zinc selenide or synthetic sapphire may be used for infrared or ultraviolet wavelengths.[51]


Personal grooming[edit]

Mirrors are commonly used as aids to personal grooming.[52] They may range from small sizes, good to carry with oneself, to full body sized; they may be handheld, mobile, fixed or adjustable. A classic example of the latter is the cheval glass, which may be tilted.

Safety and easier viewing[edit]

Convex mirrors
Convex mirrors provide a wider field of view than flat mirrors,[53] and are often used on vehicles,[54] especially large trucks, to minimize blind spots. They are sometimes placed at road junctions, and corners of sites such as parking lots to allow people to see around corners to avoid crashing into other vehicles or shopping carts. They are also sometimes used as part of security systems, so that a single video camera can show more than one angle at a time.[citation needed] . Convex mirrors as decoration are used in interior design to provide a predominantly experiential effect. [55]
Mouth mirrors or "dental mirrors"
Mouth mirrors or "dental mirrors" are used by dentists to allow indirect vision and lighting within the mouth. Their reflective surfaces may be either flat or curved.[56] Mouth mirrors are also commonly used by mechanics to allow vision in tight spaces and around corners in equipment.
Rear-view mirrors
Rear-view mirrors are widely used in and on vehicles (such as automobiles, or bicycles), to allow drivers to see other vehicles coming up behind them.[57] On rear-view sunglasses, the left end of the left glass and the right end of the right glass work as mirrors.

One-way mirrors and windows[edit]

Main article: One-way mirror

One-way mirrors
One-way mirrors (also called two-way mirrors) work by overwhelming dim transmitted light with bright reflected light.[58] A true one-way mirror that actually allows light to be transmitted in one direction only without requiring external energy is not possible as it violates the second law of thermodynamics[citation needed]: if one placed a cold object on the transmitting side and a hot one on the blocked side, radiant energy would be transferred from the cold to the hot object. Thus, though a one-way mirror can be made to appear to work in only one direction at a time, it is actually reflective from either side.
One-way windows
One-way windows can be made to work with polarized light in the laboratory without violating the second law. This is an apparent paradox that stumped some great physicists, although it does not allow a practical one-way mirror for use in the real world.[59][60]Optical isolators are one-way devices that are commonly used with lasers.


Main article: Heliograph

With the sun as light source, a mirror can be used to signal by variations in the orientation of the mirror. The signal can be used over long distances, possibly up to 60 km on a clear day. This technique was used by Native American tribes and numerous militaries to transmit information between distant outposts.

Mirrors can also be used for search to attract the attention of search and rescue helicopters. Specialized type of mirrors are available and are often included in military survival kits.


Televisions and projectors[edit]

Microscopic mirrors are a core element of many of the largest high-definition televisions and video projectors. A common technology of this type is Texas Instruments' DLP. A DLP chip is a postage stamp-sized microchip whose surface is an array of millions of microscopic mirrors. The picture is created as the individual mirrors move to either reflect light toward the projection surface (pixel on), or toward a light absorbing surface (pixel off).

Other projection technologies involving mirrors include LCoS. Like a DLP chip, LCoS is a microchip of similar size, but rather than millions of individual mirrors, there is a single mirror that is actively shielded by a liquid crystal matrix with up to millions of pixels. The picture, formed as light, is either reflected toward the projection surface (pixel on), or absorbed by the activated LCD pixels (pixel off). LCoS-based televisions and projectors often use 3 chips, one for each primary color.

Large mirrors are used in rear projection televisions. Light (for example from a DLP as mentioned above) is "folded" by one or more mirrors so that the television set is compact.

Solar power[edit]

Mirrors are integral parts of a solar power plant. The one shown in the adjacent picture uses concentrated solar power from an array of parabolic troughs.[61]


See also: Mirror support cell

Telescopes and other precision instruments use front silvered or first surface mirrors, where the reflecting surface is placed on the front (or first) surface of the glass (this eliminates reflection from glass surface ordinary back mirrors have). Some of them use silver, but most are aluminium, which is more reflective at short wavelengths than silver. All of these coatings are easily damaged and require special handling. They reflect 90% to 95% of the incident light when new. The coatings are typically applied by vacuum deposition. A protective overcoat is usually applied before the mirror is removed from the vacuum, because the coating otherwise begins to corrode as soon as it is exposed to oxygen and humidity in the air. Front silvered mirrors have to be resurfaced occasionally to keep their quality. There are optical mirrors such as mangin mirrors that are second surface mirrors (reflective coating on the rear surface) as part of their optical designs, usually to correct optical aberrations.[62]

The reflectivity of the mirror coating can be measured using a reflectometer and for a particular metal it will be different for different wavelengths of light. This is exploited in some optical work to make cold mirrors and hot mirrors. A cold mirror is made by using a transparent substrate and choosing a coating material that is more reflective to visible light and more transmissive to infrared light.

A hot mirror is the opposite, the coating preferentially reflects infrared. Mirror surfaces are sometimes given thin film overcoatings both to retard degradation of the surface and to increase their reflectivity in parts of the spectrum where they will be used. For instance, aluminum mirrors are commonly coated with silicon dioxide or magnesium fluoride. The reflectivity as a function of wavelength depends on both the thickness of the coating and on how it is applied.

For scientific optical work, dielectric mirrors are often used. These are glass (or sometimes other material) substrates on which one or more layers of dielectric material are deposited, to form an optical coating. By careful choice of the type and thickness of the dielectric layers, the range of wavelengths and amount of light reflected from the mirror can be specified. The best mirrors of this type can reflect >99.999% of the light (in a narrow range of wavelengths) which is incident on the mirror. Such mirrors are often used in lasers.

In astronomy, adaptive optics

A mirror, reflecting a vase
A first surface mirror coated with aluminum and enhanced with dielectric coatings. The angle of the incident light (represented by both the light in the mirror and the shadow behind it) exactly matches the angle of reflection (the reflected light shining on the table).
Mirror image in a surveillance mirror, which reflects the person taking the photo.
Photographer taking picture of himself in curved mirror at the Universum museum in Mexico City
A large convex mirror. Distortions in the image increase with the viewing distance.
A sculpture of a lady looking into a mirror, from Halebidu, India, 12th century
Four different mirrors, showing the difference in reflectivity. Clockwise from upper left: dielectric (80%), aluminum (85%), chrome (25%), and enhanced silver (99.9%). All are first-surface mirrors except the chrome mirror. The dielectric mirror reflects yellow light from the first-surface, but acts like an antireflection coating to purple light, thus produced a ghost reflection of the lightbulb from the second-surface.
A dielectric mirror-stack works on the principle of thin-film interference. Each layer has a different refractive index, allowing each interface to produce a small amount of reflection. When the thickness of the layers is proportional to the chosen wavelength, the multiple reflections constructively interfere. Stacks may consist of a few to hundreds of individual coats.
Polishing the primary mirror for the Hubble space telescope. A deviation in the surface quality of approximately 4λ resulted in poor images initially, which was eventually compensated for using corrective optics.
A dielectric, laser output-coupler that is 75--80% reflective between 500 and 600 nm. Left: The mirror is highly reflective to yellow and green but highly transmissive to red and blue. Right: The mirror transmits 25% of the 589 nm laser light. Because the smoke particles diffract more light than they reflect, the beam appears much brighter when reflecting back toward the observer.
Flatness errors, like rippled dunes across the surface, produced these artifacts, distortion, and low image quality in the far field reflection of a household mirror.
Reflections in a spherical convex mirror. The photographer is seen at top right.
E-ELT mirror segments under test
Deformable thin-shell mirror. It is 1120 millimetres across but just 2 millimetres thick, making it much thinner than most glass windows.[63]
A dielectric coated mirror used in a dye laser. The mirror is over 99% reflective at 550 nanometers, (yellow), but will allow most other colors to pass through.
A dielectric mirror used in tunable lasers. With a center wavelength of 600 nm and bandwidth of 100 nm, the coating is totally reflective to the orange construction paper, but only reflects the reddish hues from the blue paper.

[Image: Parachute or shelter? Mode of escape or method of dwelling? From Volume 24].

This summer, while leaving New York City to return to Los Angeles, and on the occasion of Inaba publishing his recent book World of Giving, with Katharine Meagher, and editing the 24th issue of Volume—to be released next week at an event in New York—I decided to catch up with him about those two publications, about the state of architectural criticism in an age when everyone is being, as Inaba says, “nice,” and about the philanthropic potentials of design today.

[Image: From Volume 24].

In World of Giving, Inaba writes that “Giving permeates human activity. It is present always and everywhere.” What exactly is giving, though, if it is both economically ubiquitous and socially universal?

“Giving,” Inaba suggests, “is any act that improves the capacity of another person. A gift can be as little as a nod of encouragement, or as great as taking a bullet for a friend.” And, while the motive to give might involve self-interest—that is, “help is extended to others in order to receive a benefit for oneself”—this is no reason to dismiss a human impulse toward true generosity: “We suggest that to undermine acts of giving with accusations of self-interest is overly simplistic. The potential positive feedback that flows to the giver is just as integral a part of the dynamic of giving as the positive benefit that flows to the receiver.”

[Image: From World of Giving].

The complicated laminations of gifts on top of gifts—the worlds of nonprofits, NGOs, philanthropic organizations, and even everyday friends—creates its own social universe, with its own structures, its own unspoken rules, and, as Inaba and Meagher explore, its own architectural implications. Indeed, the latter half of the book specifically explores the spatial effects of the so-called gift economy, looking at the “architecture aid” of groups like Architecture For Humanity, the Gates Foundation, Christopher Alexander, John Turner and the World Bank, Hassan Fathy and the Aga Khan Development Network, and many more.

These examples of “improving the capacity of others,” as Inaba phrases it, through better homes, streets, workplaces, and sites of social gathering, is part of the larger overall dynamic of aid capital.

Aid Capital is our term for the power of giving. It is the sum of other resources like economic capital (money), political capital (governmental and institutional sway) and human capital (people’s time and energy) composed together with the specific desire to increase the capacity of others.

What’s particularly interesting here—and this is the dilemma of all philanthropic acts—is that gifts bring with them certain functional assumptions: for instance, at the most basic level, that the thing being given is actually of benefit to the recipient. One U.N. official might think, for instance, that all you need to do to rescue a certain city from poverty is establish a strong banking system or a robust highway network, while another presumed expert might think that all you need are active churches, tight-knit families, and access to modern medicine. Yet another might think the whole thing comes down to building stock, or public infrastructure, or women’s education, or affordable laptop computers.

But what all of these “gifts” have in common is that they are actually the projection of a political ideology—a vision of how that target society is meant to function. They thus come with contextual requirements that often exceed the bounds of any specific act of philanthropy and depend upon the acts of other organizations to operate at all. So while a gift is often inspired by the generous recognition of a state of need in the future recipient, that same gift is also a projection of how a certain giver thinks the recipient should be living. A “gift” risks becoming the implementation of the giver’s own politics.

[Image: From World of Giving].

A few years ago, for instance, I had a brief but interesting conversation with Zach Frechette of GOOD magazine about how differently the idea of “doing good” can be interpreted by different people—that is, what giving can mean for them. Many people, for instance, might think that traveling from village to village to promote abstinence-only sexual education is “good,” and that passing out condoms is literally the very definition of moral irresponsibility. Others, of course, might beg to differ. In another context, an urban planner might think that tearing down slums and replacing them with wine bars and luxury condos—even with tower blocks—is a clear-cut urban “good.” But at what point does a gift become the strategic imposition of your own politics? When does your idea of good become something more akin to a burden, a setback, a limit unloaded onto others?

How do we deal with the problem of goods and counter-goods, so to speak, gifts and counter-gifts and the complex assumptions they entail?

In any case, Inaba’s and Meagher’s book presents itself as a glossy—and not inexpensive—research dossier, which I think has limited its reception to the world of architectural academia. But if it had been released as a standard trade paperback by a mass-market publisher like Random House, then I think World of Giving would actually sell remarkably well.

My own interest in the book’s ideas finding a larger audience is part of what initially motivated me to record the following conversation.

[Image: The cover from World of Giving].

BLDGBLOG: In the most basic sense, where did the World of Giving project come from? What inspired it? What were you hoping to achieve by focusing on the nature of philanthropy and its architectural manifestations?

Inaba: This came out of research that we first did for the Donor Hall installation at the New Museum in New York. We wanted to think about the larger dynamics of aid, as well as the global system of philanthropy, and to research the role that architecture can play in it.

But, in looking at the topic and thinking it through, we ended up in a very different place than we expected—and we discovered that the topic of giving is much more fundamental than the people who were already covering it seemed to indicate.

Before you can even begin to talk about aid—in the form of philanthropy or in the form of support provided by the government—we had to look at the most basic dynamics of giving, even why people give from one to another in the first place. Once we started to look at that, we found a slightly different story that spanned from the human dynamics of giving all the way down to the delivery of that aid in whatever form.

On the one hand, for example, there’s architecture, urbanism, and other forms of physical aid, and, on the other, there is the delivery of what we call aid capital, aid that is given in forms that are less immediately material, such as education or policy support.

[Images: From Donor Hall by INABA Projects, courtesy of the New Museum].

BLDGBLOG: One of the things I found interesting in the Donor Hall project is its inclusion of groups like Hamas—that is, groups listed as terrorist organizations by the U.S. government—as philanthropists. If Al-Qaeda rebuilds your town after a devastating flood—as in Pakistan—then it, too, in terms of that specific example, becomes a “philanthropic” organization. Donor Hall hints at this kind of parallel economy of gift-giving—another, darker branch of philanthropy that makes its money from off-radar markets and financial practices. See the work of Loretta Napoleoni, for instance. But this analysis is actually missing from the book. Did you deliberately exclude this shadow-philanthropy, so to speak, or did you perhaps lose interest?

Inaba: What was important to us with the Donor Hall was to present to people the range of organizations that give—which includes militias and informal operations, rather than just governments and official institutions. Even with organizations like Hamas, they realize the importance of providing a social and civil infrastructure for the place where they live. Our point was simply that many organizations understand the importance of providing support on the local level—but, with the book, rather than it being an inventory of all the different kinds of organizations that exist, we wanted to focus on the intentions and the mechanisms.

In that sense, the book is a more fundamental look at giving itself, and not just an overview of the range of the various organizations that give. Giving is often more of an entering-into-collaboration. From the donor down to the people who administer the gifts or grants—via the people who supply the local capital that permits purchase orders to be filled or subcontracts to be signed, and then further on to the people who actually do construction work—a gift is very often just the kicking-off of a much longer process.

And it’s not only the giving of aid, in whatever material a way that might be. It’s also about what we call aid capital—the ability to preserve and increase the capacity of another person. That capacity goes far beyond immediate material benefits, to the knowledge that comes with a gift, to the skills that might be picked up because of it, and to the ability of that recipient to then increase the capacity of others.

[Image: From World of Giving].

BLDGBLOG: In the book, you write that “Aid Capital is our term for the power of giving… with the specific desire to increase the capacity of others.”

Inaba: Yeah, aid capital is something that’s very different from, say, political capital or social capital or monetary capital, in the sense that it’s relatively infinite. With political capital, if one garners favors from certain peers and then cashes in those favors at a certain point, while there is an immediate gain as a result of it, that capital has been spent. Whereas when aid capital is exercised, it goes toward helping a recipient in some way: the aid capital is never exhausted or fully spent.

For instance, a person’s volunteer hours will lead to something that might be built as a result—but that person might also then learn how to build better buildings from the experience, and pass that knowledge on to someone else, or to the entire community, or they might learn the management skills necessary for future projects, thus bringing in more people, and more opportunities for training, and so on. The ability for aid capital to build upon itself is something that, in a sense, means there’s no terminus point for giving.

BLDGBLOG: You specifically cite the case of Habitat for Humanity, an organization that chooses its recipients based not on those people’s real needs but on whether or not they are responsible enough to take care of what Habitat For Humanity gives to them. In other words, they are chosen based on their ability to become stewards of the gift.

Inaba: We focused on groups like Habitat For Humanity not because we specifically endorse what they do over other organizations, but because they are very illuminating organizations to describe. We thought it was interesting, for instance, that the recipients of assistance from Habitat For Humanity, as you say, wouldn’t necessarily be considered people in the most urgent or dire need, but rather people who have the capacity to support continued payments on a house. In that regard, the recipient of a “gift” from Habitat For Humanity would be someone who could usefully occupy the house, live there, and benefit from it—but also, because they are financially sustainable, offer reassure to the volunteers who actually constructed it that their effort has not been in vain.

The decision of who receives a gift has as much to do with building up a support infrastructure of people who will work on and build these houses, as with considering the social consequences of aid and its ability to build upon itself in the community even after the act of giving itself is over.

BLDGBLOG: This restricted nature of a gift—the conditions a giver might impose on future recipients—seems to deserve more attention, in that regard. This past winter, for instance, after the Haiti earthquake, groups like the Red Cross and Doctors Without Borders began specifically asking that donors not limit their gifts only to Haiti—that so much had been given already (and we saw this same situation with the Asian tsunami in 2004) that limiting your gift only to Haiti would actually be too generous, in a sense. Those gifts would actually be needed elsewhere. So there is also the category of the unrestricted gift: the act of true generosity, we might say, one without a specified destination.

Inaba: There’s actually a phenomenon called aid congestion, where the delivery of aid is not something that happens instantaneously, and it’s something that can discourage people from giving at all.

What we try to explain in the book is that the delivery of aid is very complicated. It deals with urban challenges we’re not always familiar with—like how to get resources into a city when all the infrastructure of that city has been incapacitated—and the gift itself has to be constantly transformed and processed before it arrives at its target.

Given the complexity of it all, giving is almost bound to be a very frustrating thing for people. They hear, on the one hand, that there are organizations being set up that might be fraudulent, and, on the other, that their gifts might actually be mismanaged—that there might be a large amount of money that then gets siphoned off to other causes elsewhere. Or there are even cases where very effective organizations are simply crowded out by other organizations, all of which are hoping to supply aid.

BLDGBLOG: Giving becomes a kind of competition.

Inaba: One of the more interesting reasons why giving becomes so complicated, though, is that, at every stage in the delivery process, the material nature of the assistance is forced to change. It goes from someone who wants to give dollars to someone who might process or exchange that money for, say, the payment or international transportation of goods—which then becomes the delivery or receiving of goods at a regional center, and then at a local center, which then becomes paying for people to unload the goods, or store them, or assemble them.

Essentially, it’s the transformation of an abstract, often monetary gift into something that is more immediately deliverable. For instance, transferring water from a large container into a truck, and then again into a smaller container: there is a constant transfer or transformation of the gift itself.

At each level, there is an exchange—and every exchange has to be negotiated.

BLDGBLOG: I’m reminded again of the earthquake in Haiti: within about 24 hours of the disaster, UPS began offering free shipment to Haiti for any package less than $50. In essence, UPS was donating its infrastructure and expertise —it was donating the logistical expertise of delivery itself In fact, in World of Giving, you actually describe an official relationship between the United Nations and DHL, where a kind of public-private collaboration between those organizations allows the U.N. literally to deliver aid in a way that would have been impossible without the flexible infrastructure and on-site administrative knowledge of DHL. DHL and UPS here could be seen as infrastructures-for-hire—or to be donated, as the case may be. It’s private-sector expertise being put to use in the service of public gain.

Inaba: What interested us specifically with DHL was also the knowledge that their individual workers have, in terms of setting up a local delivery center. The logistics of how to operate a warehouse is a very specific kind of knowledge: where things should come in; where they should be stored; how, and in what order, they should go out.

This kind of expertise can also be highly local to the area that has been affected. For instance, after something goes out of the warehouse, the way in which it is delivered in a region—and even the way packages are addressed there—is something that DHL would understand better than, say, an official at the U.N.

So this is not a question of the delivery of economic capital, but of intelligence.

[Image: DHL in action; from World of Giving].

BLDGBLOG: That touches on the spatial nature of giving in a literal sense—here, the spatial layout of a warehouse and the different local geographies in which those warehouses function. But what about the larger architectural interest of the book? Architecture kicks in about halfway through, I might say. How did your interest in architecture-as-gift arise?

Inaba: On one hand, we really wanted to do something that was along the lines of a spatial/formal analysis of giving—on the level of city planning, on the level of housing in the developing world, and on the level of building. But we also wanted to understand this larger, logistical sense of space.

BLDGBLOG: One example that stuck out to me was the idea of the “roof loan society.” Charles Abrams, as you write in the book, saw “backyard stockpiles of weathered building materials” as “frozen assets” that could be put to use for the benefit of the larger community. Wood, cinder blocks, electrical wiring—this unused surplus was a kind of Home Depot in waiting: it was sitting around and not doing anything, though it could and should serve as the basis for local employment and future housing initiatives.

Inaba: We never really hear about Abrams—or about many of the figures in the book—within the world of architecture. They’ve been absorbed into a different context: of nonprofits, international cooperation, and so on.

BLDGBLOG: They’ve been absorbed by a larger political narrative?

Inaba: Well, it’s the scale of development, or the developmental context, that makes it political.

In this sense, the book is a reflection on our earlier work with the Guide to Shopping. The shopping book was an attempt to address a specific political moment, a moment when high affluence—when acquisition and material gain—became central to the collective psyche and shopping essentially became the sole element through which urban development occurred.

The Giving book marks a different era, one also of high affluence, but we wanted to say that giving, too, has an impact on urban development.

The Guide to Shopping was relatively apolitical—it looked at shopping from a relatively neutral standpoint—but that was very much an assessment of the situation. It was a critique that shopping had become the terminal activity of urbanism. The value of the book was that it could explain specific instances of the relationship between the activity of shopping to the way the city developed, including the invention of new building typologies.

But that’s just some background to what you’ve asked. Basically, we didn’t want to judge the particular ideologies or political ideas that architects have in terms of making proposals or delivering aid. In the section that describes the different architects—including Abrams—what we wanted to do was make clear the ideological intents of those architects and to be as specific as possible about the differences that exist between them—between each other, but also between what those architects once said or thought and what those architects now believe and practice.

The book is not politically judgmental on the level of the architects’ visions; more importantly, though, it is political in its description of the larger system of giving.

[Image: From World of Giving].

BLDGBLOG: One other thing I think is interesting here actually ties back to an interview you did last year with Chris Anderson of Wired magazine. You discuss what Anderson calls the “reputation economy,” and how so much now depends upon constructing and maintaining a good reputation. Where this intersects with World of Giving, though, is where the value of your gift rises along with your reputation—and where people who are willing to receive your gift can also rise or fall depending, again, on the reputation your organization has. Think, for instance, of someone who accepts a grant from the Department of Defense, as opposed to someone who accepts a grant from the National Endowment for the Arts: those are two very different organizations, and their generosity comes with, for many people, quite opposite political implications. My point is simply that the philanthropic economy—the gift economy—seems to offer a nice corollary to the reputation economy that you discussed last year with Anderson.

Inaba: Yeah, that’s exactly it. One’s reputation increases with your ability to increase the capacities of others—but there’s always the question of how exactly you operate or what exactly you offer.

[Images: From the index of World of Giving].

BLDGBLOG: Finally, the index for World of Giving is actually one of the most interesting parts of the book. It’s a collection of small photographs that document things like plastic tarps, tent structures, water filtration equipment, and so on—the actual objects through which aid programs operate and the ingredients that become recombined into things like refugee camps and emergency housing. It’s a material catalog of giving.

Inaba: With the index, we wanted to show the materials, tools, and objects of giving. However, we wanted people to see how these things now exist alongside new and improved aid materials—from blankets to buildings—but also things like dynamite, mine sweepers, packaging, boots, different forms of tents, power generators, etc.

What we wanted to say was that there is already a design language for giving—and that the design of these things has to do with shipability, weatherproofing, compartmentalization, the economic use of materials, and things that are designed for different durations of use.

We wanted people to be aware that there’s a high degree of design that already exists within the different institutions of giving. That’s something we can add to—but also something we can learn from, when we work within architecture as a larger practice.

[Image: The table of contents from Volume 24].

BLDGBLOG: Let’s talk about Volume 24, the most recent issue of the magazine, which you edited. In your opening essay, you describe the overarching themes of the issue as follows: “At first glance, what appears prescient about the 60s when looking at current American culture is the preoccupation then and now with computer technology, the natural environment and alternative forms of community; but today each is disconnected from the radical political action and oppositional ideologies of the earlier era.” Further, “With the help of countercultural figures, historians and architects, this issue of Volume examines the popularized characteristics of the 60s that have influenced our beliefs about technology, the environment and community.” First off, where does this issue overlap, if at all, with World of Giving?

Inaba: One of the connections between this issue of Volume and the World of Giving book is where we see countercultural values emerging today.

For example, there’s what we’ve come to call the Nice Economy. Part of this is the recognition that one form of giving has now become pervasive, and that’s the sharing of things in various formats—whether it’s sharing songs, text, movies, personal thoughts, or what have you. Giving in exchange for something else—bartering and trading—is very much an activity that comes out of ideas of community and sharing—but this has now become so dominant that it’s no longer a counterculture. It’s more of an expectation than an ideal, and it bears more scrutiny.

[Image: From Volume 24].

BLDGBLOG: And the Nice Economy is what, exactly?

Inaba: What we’re calling the Nice Economy emphasizes consensus, polite concurrence, and the idea of positive reinforcement, as well as making sure that people can work well as a group to the extent that one’s own behavior is not overbearing or doesn’t diminish the potential of group dynamics.

There are many popular writers today talking about how this, in general, is a good thing: people are typically kind and good, and they do things like sharing. But it’s almost become a necessity now, in terms of one’s professional life. If you’re anything but nice, it becomes a liability. This is true even to the extent that, a few years ago, being critical—even being an asshole, in terms of commenting on a blog—was common, but it now seems to come with the sense that your comments could get back to you.

So the idea is that being nice has transformed from a thing that was more of an ethos into something that is more like a professional expectation—whether it’s in business, economics, politics, or what have you. I mean, clearly this is better than if we lived in a world where everyone’s an asshole! [laughs] But it’s something that requires assessment, because it has consequences.

On the other hand, it also merits assessment in the sense that one wouldn’t now want to see a counter-reaction to this—to the Nice Economy—where it’s thought that being critical or being negative or being objectionable is, in and of itself, constructive. But nor should being nice simply be accepted as the status quo.

BLDGBLOG; [laughs] My wife’s former job—for a nonprofit in San Francisco—actually required her to attend weekly meetings where she and the rest of the staff would receive “the gift of criticism.” It was actually called that. I don’t think those meetings were very popular. But what it means to “be nice”—and, of course, what it means to “be critical”—really needs to be defined more closely here.

Inaba: Yeah. I think this requires an attitude that is neither one that attempts to be enthusiastic or find positive attributes in everything, nor one where immediately being counter to something, or in opposition against something, in disagreement with something, is in and of itself to be rewarded.

BLDGBLOG: Does the Nice Economy, as you phrase it, risk squeezing criticism out altogether? In other words, we should all just get along and be nice to each other. Or do you see a new, potentially more interesting type of critique emerging from this? For instance, you now also have to add to the discussion; you have the tools now to show that you can build or create something, and it’s no longer enough just to complain or tear other people’s things down.

Inaba: That’s a good question. In some ways, it’s a question of responsibility: for your criticism to be useful now, a greater, more comprehensive, more coherent, and more productive form of critique seems necessary. I think that’s the very thing that we ourselves are trying to grapple with here. In calling this issue Counter Culture?—with a question mark—it’s as much a question mark to ourselves about how to operate. How can you produce something that is not oppositional or contrarian for the sake of it—and how can you respond constructively, not just with a kind of superficial positivity?

I just want to reiterate quickly that if the Giving book is about the importance of generosity, and of understanding forms of giving, from a very basic human level to the way that giving works between governments, then what we want to make clear is that we present those mechanisms in very constructive terms. It’s the negative side of this, on the other hand, that we’re calling the Nice Economy. We want to be precise in looking for ways to transform or take advantage of the Nice Economy, as a way to validate ideas of giving, but not to continue the Nice Economy for its own sake and thus diminish the act of a gift.

[Image: From Volume 24].

BLDGBLOG: Something that also seems to come up in the issue is a larger shift from the Whole Earth Catalog-era of do-it-yourself analogue counterculture to the countercultures of today, which are almost invariably equipment-intensive. Today’s countercultures—at least the ones most openly celebrated—are usually electrically dependent and quite high-tech. The question here would seem to be: are these really countercultures at all, then, in any real sense, or are they simply the continuing industrial expansion of the west? Are you a member of a counterculture or are you simply an emerging market for high-tech products (no matter how you might use or abuse them)? I think it’s instructive to juxtapose the off-the-grid fantasies of back-to-the-land 1960s hippies with the heavily mediated, high-tech equivalents of that today—it’s been a fairly extraordinary shift, yet it’s only been 40 years.

Inaba: Yeah, yeah. The Whole Earth Catalog was something that was deeply influential to the back-to-the-landers, and it certainly can be understood as a prototype for the internet, in the sense that it produced a knowledge network that was accessible and helped share information between interested parties.

But I think we take it for granted nowadays that social and political situations can only be improved by propelling ourselves forward through advances in technology. An interesting counter-example is something that McKenzie Wark brings up in his essay for the issue. He points out that the Romans—and, to a certain degree, the British—actually narrativized an end-game for their own empires, whereas we’re still caught in a post-Sixties idea of social transformation through technology. In other words, we can’t visualize our own end because we assume that we will simply change ourselves—and solve our problems—through technology. That narrative assumption—that technology will necessarily resolve all of our current problems—is something Wark wants to polemically question, and he points out that there’s a value to thinking about how to wind things down.

In the realm of architecture, I think what’s been really interesting is exploring the assumed connection between psychedelics—like the taking of LSD and the experience of being under the influence of LSD—and the aesthetics of psychedelia. There’s an assumption that the kind of patterns and colors of psychedelic spaces were very much intended as representations of a psychedelic trip. That’s something we take as a given, even today.

However, I think that Jason Payne makes an interesting point in his piece for the magazine. For him, a more appropriate corollary would be architecture that’s introverted. That is, something that is introspective rather than a thing that’s expansive. As a psychedelic, LSD might be seen as something that’s more internalizing—and, in that sense, in Payne’s view, it might be that the more acidic architecture would actually be something like Peter Eisenman’s House X or, in fact, any of Eisenman’s House projects.

BLDGBLOG: So, in Payne’s view, the architecture of LSD would be the solipsistic world of mathematical introversion—represented here by Peter Eisenman—and not the technicolor world of hippie tents and pop-up cities found up in the hills of California? That’s fascinating.

Inaba: In some ways, even the synthetic quality of Eisenman’s architecture—the technological expertise of it—is similar to the synthesized nature of LSD.

[Image: House X].

BLDGBLOG: There’s a great moment in Daniel Pinchbeck’s book Breaking Open The Head where he describes the architecture of a very bad trip; in this particular scene, Pinchbeck takes a highly synthetic hallucinogen and he ends up thinking that he’s trapped in a room without doors or walls—but what’s funny is that his description of it almost sounds like a building designed by Zaha Hadid. It’s seamless, alien, and impossible to escape. [laughs]

Inaba: The specific comparison Payne tries to make is that, if acid was the drug of choice in the 1960s, and if acid was about introspection, then, by extension, it might be more accurately associated with an architecture that explores its own internalized discourse. For his own part, King associates himself with the 80s/90s and with Ecstasy; that drug experience, he thinks, is more conceptually extroverted, and those feelings and sensations of extroversion became a dominant operative term for his generation of architects.

I think what’s important about this is that it’s based on a questioning of the historical truths that we assume between certain kinds of sensibilities and the aesthetics that come out of them. For example, acid trip = psychedelic imagery. Payne’s idea that this equation can be challenged is nice—but it also seems interesting as a method, because what he sees as being important for his generation of designers is not so much concept-based architecture but what he calls an architecture of affect.

In other words, he’s interested in sensation; he’s interested in the synaesthesia of what something looks like and what its materiality might be—what happens if you privilege feeling over concept. I think it’s that methodology that allows Payne to reassess a previous era of architecture—to say that Eisenman’s architecture is acidic—but also that allows us to be informed about the way that contemporary architects are working.

[Images: From Volume 24].

BLDGBLOG: Alistair Gordon’s recent book Spaced Out documents a kind of psychedelic vernacular—hippie enclaves, bubble architectures, parachute-pavilions, paisley walls, irregular room layouts, lots of incense, proud displays of body hair, and so on. Does a focus on this by now fairly clichéd design language play any part in the magazine?

Inaba: Alistair actually wrote a contribution for us. He tries to illustrate the extent to which the psychedelic aesthetic—the way he sees it—has penetrated into mainstream culture. In that sense, his piece is a precise restatement of what he says in Spaced Out: that psychedelic architecture was a kind of evolved vernacular. It was consciously working outside the domain of the professional discourse, and that was exactly its virtue.

We also talked with Chip Lord, from Ant Farm. I think, for us, what’s interesting about Ant Farm is the question of how architects can integrate new media into their work. With them, the fact that they’d always been interested in broadcasting their work really came to an apotheosis with the development of videotape technology. Video meant that they could incorporate broadcasting directly into the realization of their work, so everything from their “Clean Air” project in Berkeley onward deals with media to a certain extent—using media as a way to telegraph information.

In fact, with projects like “Media Burn,” Ant Farm not only enabled media to participate in their work directly, they also facilitated a critique of that work through new media like video. In that sense, it’s not just an enthusiastic embrace of a new technology; it also allowed Ant Farm’s work to act as a collective lens for interrogating the medium and for interrogating the way in which information is broadcast.

As rebellious and as confrontational as the work might be received today, I think there’s a reflective aspect to it that goes unnoticed.

[Image: From Volume 24].

BLDGBLOG: The inversion of that, of course, is that something that would have been considered quite radical thirty-five or forty years ago would actually be a fairly tame example of multimedia today. For instance, today you can be watching a movie on your iPhone while texting somebody—while walking to work, while surrounded by LED screens on the sidewalk, while playing a game by Area/Code or checking in on foursquare, and so on. If, forty years ago, Archigram had proposed exactly that same scenario as a kind of design provocation—a way of deliberately overloading and inhabiting urban and architectural space—then it would have been considered pretty mind-blowing for its time. But today it’s just our everyday streetscape. It’s as if every child alive today with access to an iPod is already more avant-garde than Archigram.

Inaba: That’s something we’ve been trying to think out with this issue: the broader idea that there isn’t a counterculture at all today, because there isn’t anything monolithic enough to oppose. Things are so diversified now, in terms of an overall intensification of interests and experience, and there are so many different media in which one can work, that a multiplicity of platforms of expression are now allowed—or even expected.

In that sense, there is an anxiety among many people today—including architecture critics and writers—that there needs to be something to oppose. There needs to be something to be counter to.

We maintain that this anxiety stems from the fact that there is a mainstream, and it is so deeply imbued with countercultural values—like sharing, concern for the environment, and forming new communities—that such a dominant logic of niceness is paradoxically difficult to resist or oppose. Because the prevailing values of nicety are, in a way, beyond repute, maybe it limits the potential of a future counterculture?

[Images: From Volume 24].

BLDGBLOG: I might even say that you now have the tools to create or produce whatever it is that you wish someone else had done—be it a film, a novel, a building, a design studio, or whatever—and the real value now is in actually seeing those things through to completion. Just go ahead and do it: do cool things; offer an alternative; create something; demonstrate the shortcomings of others not through criticizing and complaining about them but by doing something more interesting than they can do.

Inaba: For us, it’s more that the mindset of the Nice Economy encourages diversion, in terms of platforms and media. We’re more distributed now in what we can do, in the technologies that we have available to us, and in the forms that we can choose to use.

It’s harder now to see the immediate value of what it means to be oppositional—of what it means to form a counterculture, and in what it would mean to be mainstream. That’s one of the overarching themes of this issue: finding new ways to solve and address problems without being nostalgic for a different era.

* * *

Thanks to Jeffrey Inaba for taking the time to have this conversation—and to Nicola Twilley for helping to transcribe it.


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