Tag: history

Human-ities

A history of laughter – from Cicero to The Simpsons

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One of Enoch Powell’s most famous quips was prompted by an encounter with the resident House of Commons barber: a notoriously chatty character, who enjoyed treating captive clients to his views on politics and the state of the world. When Powell went in for a trim, the barber asked the standard question: “How should I cut your hair, Sir?” “In silence,” was Powell’s instant riposte.

Even Powell’s political enemies have usually admitted, a bit grudgingly, that this was a rather good joke. But what they haven’t realised is that it has a history going back more than 2,000 years. Almost exactly the same gag features in a surviving Roman joke book: the Philogelos (or Laughter Lover), a collection of wisecracks probably compiled in the fourth or fifth century AD. As with most such collections, some of the jokes included were already decidedly old by the time they were anthologised. In fact, we can trace the “chatty barber” gag back to Archelaus, a fifth-century BC king of Macedon. The “how should I cut your hair?” question was standard even then. And Archelaus is supposed to have replied to his own garrulous barber, “In silence.”

Presumably part of the fun for Powell (who was a better classicist than politician) was that he knew exactly how ancient the joke was. Whereas others admired what they believed to be his spontaneous quip, he must have been taking pleasure in the secret knowledge that he was merely repeating the age-old gag of an ancient Macedonian king, and one that may already have been prompting more groans than giggles when it was featured in the Roman Philogelos.

Read full article at The Guardian

Earthly/Geo/Astro · Public Space · Social/Politics · Technology · Videos

A Visual History of Satellites: The ‘extended urbanization’ of space.

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Right now, there about 1,100 satellites whizzing above our heads performing various functions like observation, communication, and spying. There are roughly another 2,600 doing nothing, as they died or were turned off a long time ago.

How did each of these satellites get up there? And what nations are responsible for sending up the bulk of them?

The answers come in the form of this bewitching visualization of satellite launches from 1957 – the year Russia debuted Sputnik 1 – to the present day. (The animation starts at 2:10; be sure to watch in HD.) Launch sites pop up as yellow circles as the years roll by, sending rockets, represented as individual lines, flying into space with one or more satellites aboard.

Read Full article at CityLab

Human-ities · Science

How the brain creates visions of God

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For most of recorded history, human beings situated the mind — and by extension the soul — not within the brain but within the heart. When preparing mummies for the afterlife, for instance, ancient Egyptian priests removed the heart in one piece and preserved it in a ceremonial jar; in contrast, they scraped out the brain through the nostrils with iron hooks, tossed it aside for animals, and filled the empty skull with sawdust or resin. (This wasn’t a snarky commentary on their politicians, either—they considered everyone’s brain useless.) Most Greek thinkers also elevated the heart to the body’s summa. Aristotle pointed out that the heart had thick vessels to shunt messages around, whereas the brain had wispy, effete wires. The heart furthermore sat in the body’s center, appropriate for a commander, while the brain sat in exile up top. The heart developed first in embryos, and it responded in sync with our emotions, pounding faster or slower, while the brain just sort of sat there. Ergo, the heart must house our highest faculties.

Meanwhile, though, some physicians had always had a different perspective on where the mind came from. They’d simply seen too many patients get beaned in the head and lose some higher faculty to think it all a coincidence. Doctors therefore began to promote a brain-centric view of human nature. And despite some heated debates over the centuries—especially about whether the brain had specialized regions or not—by the 1600s most learned men had enthroned the mind within the brain. A few brave scientists even began to search for that anatomical El Dorado: the exact seat of the soul within the brain.

Read full article written by Sam Kean at SALON.
Image above: Eugene Thirion’s “Jeanne d’Arc” (1876)

Digital Media · Film/Video/New Media · Technology

The Illustrated History of Projection Mapping

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While projection mapping has recently exploded into the conciousness of artists and advertisers everywhere, the history of projection mapping dates back longer than you may imagine.

If you try Googling for “Projection Mapping” you won’t find anything older than 3 years. That is because projection mapping’s older, academic name is “Spatial Augmented Reality”. The field is also known as “video mapping”, but projection mapping seems to be winning out in the United States.

For the purposes of this history, I’m only including work that considered projection onto an arbitrarily complex surfaces. Projection onto flat and cylindrical/spherical surfaces has a much older history and goes back to the invention of cinema.

Via Projection Mapping Central. See it HERE

Book-Text-Read-Zines · Philosophy · Social/Politics · Theory

Does Europe Exist?

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The Hungarian philosopher Agnes Heller, in a chapter she contributed to a book published in 1992, stated with some confidence her view that there was no such thing as European culture. There was certainly, she wrote, Italian and German music, and Florentine and Venetian painting, “but there is no European music and no European painting”.

It is true that the history of art and culture was not really Heller’s field, but it would seem that those who, in the same year as she wrote her essay, framed the Maastricht Treaty, signalling the transition from European Community to European Union, at least partially agreed with her. The treaty was the first time the community had taken for itself significant powers in the cultural field. European cultures (note the plural), the relevant article stated, were to be understood as requiring “respect” – by which one understands freedom from too much supranational interference (“The Community shall contribute to the flowering of the cultures of the Member States, while respecting their national and regional diversity …”). At the same time however, the Community was to be entrusted with the task of “[b]ringing the common cultural heritage to the fore”.

Excerpt from an essay written by Enda O’Doherty at DBR. Continue THERE

Human-ities · Philosophy · Technology

THE FUTURE OF LIBERAL EDUCATION

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Upon his retirement from Yale, Donald Kagan considers the future of liberal education in this farewell speech.

Donald Kagan, Sterling Professor of Classics and History at Yale University and recipient of the National Humanities Medal (2002), retired in May. In forty-four years at the University, Professor Kagan has served in such varied capacities as Dean of Yale College, Master of Timothy Dwight College, and Director of Athletics. He has been a prolific author as well as a celebrated teacher; his four-volume history of the Peloponnesian War is widely considered to be among the twentieth century’s greatest works of classical scholarship. The following essay on liberal education is a revised version of the valedictory lecture he delivered on April 25 to a capacity audience in Sheffield-Sterling-Strathcona Hall, New Haven, Connecticut.

Donald Kagan: My subject is liberal education, and today more than ever the term requires definition, especially as to the questions: What is a liberal education and what it is for? From Cicero’s artes liberales, to the attempts at common curricula in more recent times, to the chaotic cafeteria that passes for a curriculum in most American universities today, the concept has suffered from vagueness, confusion, and contradiction. From the beginning, the champions of a liberal education have thought of it as seeking at least four kinds of goals. One was as an end in itself, or at least as a way of achieving that contemplative life that Aristotle thought was the greatest happiness. Knowledge and the acts of acquiring and considering it were the ends of this education and good in themselves. A second was as a means of shaping the character, the style, the taste of a person—to make him good and better able to fit in well with and take his place in the society of others like him. A third was to prepare him for a useful career in the world, one appropriate to his status as a free man. For Cicero and Quintilian, this meant a career as an orator that would allow a man to protect the private interests of himself and his friends in the law courts and to advance the public interest in the assemblies, senate, and magistracies. The fourth was to contribute to the individual citizen’s freedom in ancient society. Servants were ignorant and parochial, so free men must be learned and cosmopolitan; servants were ruled by others, so free men must take part in their own government; servants specialized to become competent at some specific and limited task, so free men must know something of everything and understand general principles without yielding to the narrowness of expertise. The Romans’ recommended course of study was literature, history, philosophy, and rhetoric.

Continue at the New Criterion

Earthly/Geo/Astro · Human-ities · Social/Politics · Vital-Edible-Health

The Empire Pudding: A geo-economics lesson

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From the BBC programme Hairy Bikers’ Best of British, food historian Ivan Day recreates the famous pudding from the 1920s.

Human-ities · Social/Politics

The History of Debt

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Throughout its 5000 year history, debt has always involved institutions – whether Mesopotamian sacred kingship, Mosaic jubilees, Sharia or Canon Law – that place controls on debt’s potentially catastrophic social consequences. It is only in the current era, writes anthropologist David Graeber, that we have begun to see the creation of the first effective planetary administrative system largely in order to protect the interests of creditors.

What follows is a fragment of a much larger project of research on debt and debt money in human history. The first and overwhelming conclusion of this project is that in studying economic history, we tend to systematically ignore the role of violence, the absolutely central role of war and slavery in creating and shaping the basic institutions of what we now call “the economy”. What’s more, origins matter. The violence may be invisible, but it remains inscribed in the very logic of our economic common sense, in the apparently self-evident nature of institutions that simply would never and could never exist outside of the monopoly of violence – but also, the systematic threat of violence – maintained by the contemporary state.

Excerpt from an article written by David Graeber at EuroZine. Continue HERE

Book-Text-Read-Zines · Digital Media · Education · Social/Politics

Good Faith Collaboration: The Culture of Wikipedia (History and Foundations of Information Science)

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Wikipedia, the online encyclopedia, is built by a community–a community of Wikipedians who are expected to “assume good faith” when interacting with one another. In Good Faith Collaboration, Joseph Reagle examines this unique collaborative culture.

Wikipedia, says Reagle, is not the first effort to create a freely shared, universal encyclopedia; its early twentieth-century ancestors include Paul Otlet’s Universal Repository and H. G. Wells’s proposal for a World Brain. Both these projects, like Wikipedia, were fuelled by new technology–which at the time included index cards and microfilm. What distinguishes Wikipedia from these and other more recent ventures is Wikipedia’s good-faith collaborative culture, as seen not only in the writing and editing of articles but also in their discussion pages and edit histories. Keeping an open perspective on both knowledge claims and other contributors, Reagle argues, creates an extraordinary collaborative potential.

Wikipedia’s style of collaborative production has been imitated, analyzed, and satirized. Despite the social unease over its implications for individual autonomy, institutional authority, and the character (and quality) of cultural products, Wikipedia’s good-faith collaborative culture has brought us closer than ever to a realization of the century-old pursuit of a universal encyclopedia.

Foreword by Lawrence Lessig
Publisher MIT Press, 2010
History and Foundation of Information Science Series
ISBN 0262014475, 9780262014472
244 pages

Text via MITPress

Download HERE

Film/Video/New Media · Human-ities

HISTORY OF A NATURAL

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When David Attenborough joined the BBC, 60 years ago this September, Britain had only one television channel. Cameras had to be wound up like a clock and could only film live or in 20-second bursts. There was no way to capture sound and vision at the same time, or to broadcast from anywhere but the studio. Attenborough, like most people, did not own a television set; he thinks he had seen only one programme in his life. He had applied for a job in radio, as a talks producer, and been turned down, and it was only by chance that his CV was seen by a television executive, the head of factual broadcasting, Mary Adams. She gave him a chance—but when he first went in front of the camera, she said his teeth were too big.

By 1956, Attenborough had persuaded the BBC to let him try a new way of filming—from and of the natural world. With only a cameraman and animal expert for company, he would go off for months to remote lands in search of rare beasts. In Borneo, some days’ walk from civilisation, he was on the trail of orangutan when he spied a man paddling up the river, wearing only a sarong and bearing a message tucked in a cleft stick. It was from the BBC, giving instructions on how to use their new toy: colour film. What started in a makeshift fashion with “Zoo Quest” matured over the decades into “Life on Earth”, “The Private Life of Plants”, “Life in Cold Blood”, “Frozen Planet” and many more. With Attenborough, the phenomenon of natural-history film-making was born.

Excerpt from an article written by Samantha Weinberg at Intelligent Life. Continue HERE

Digital Media · Human-ities · Technology

The Accidental History of the @ Symbol

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Called the “snail” by Italians and the “monkey tail” by the Dutch, @ is the sine qua non of electronic communication, thanks to e-mail addresses and Twitter handles. @ has even been inducted into the permanent collection of the Museum of Modern Art, which cited its modern use as an example of “elegance, economy, intellectual transparency, and a sense of the possible future directions that are embedded in the arts of our time.”

The origin of the symbol itself, one of the most graceful characters on the keyboard, is something of a mystery. One theory is that medieval monks, looking for shortcuts while copying manuscripts, converted the Latin word for “toward”—ad—to “a” with the back part of the “d” as a tail. Or it came from the French word for “at”—à—and scribes, striving for efficiency, swept the nib of the pen around the top and side. Or the symbol evolved from an abbreviation of “each at”—the “a” being encased by an “e.” The first documented use was in 1536, in a letter by Francesco Lapi, a Florentine merchant, who used @ to denote units of wine called amphorae, which were shipped in large clay jars.

Excerpt of an article by William F. Allman, Smithsonian. Continue HERE

Human-ities · Social/Politics

The history of Barbed Wire: From Cowboy Scourge to Prized Relic of the Old West

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Why would anyone pay $500 for a rusty piece of barbed wire? Well, if the 18-inch long specimen, or cut, is the only known example of the Thomas J. Barnes patent of 1907, some folks might pay even more than that. In fact, for collectors of barbed wire, or barbwire as it’s also called, the past few years have been a veritable rust rush, as choice examples of rare wire that have been squirreled away for decades are entering the market.

This isn’t the stuff you see today by the side of the road, although the design of barbed wire has not changed that much in more than 100 years. What gets barbed-wire collectors excited are scarce examples of wire manufactured from 1874 through the first decade of the 20th century, when barbed wire was a multi-million-dollar business and everyone wanted a piece of the action.

The market for wire was driven by the new demand for fencing. Railroads needed to secure their newly laid right-of-ways (the last spike was driven in the transcontinental railroad in 1869), while ranchers were compelled to keep their livestock within property lines rather than letting them graze on the open range, which was increasingly being converted to farmland.

Excerpt from a text by Ben Marks, Collectors Weekly. Continue HERE

Earthly/Geo/Astro · Eco/Adaptable · Human-ities · Social/Politics

Beyond 7 billion

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An interesting series by the LA Times about population growth and its challenges. After remaining stable for most of human history, the world’s population has exploded over the last two centuries. The boom is not over: The biggest generation in history is just entering its childbearing years. The coming wave will reshape the planet, and the impact will be greatest in the poorest, most unstable countries.

See it HERE

Human-ities · Science

Is Mythology Like Facebook?

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How can you tell if an ancient story is completely fictional or based on reality? One method, says a team of physicists, is to map out the social network of the characters and test whether it looks like a real social network. When they used that method for three ancient myths, they found that the characters have surprisingly realistic relationships.

Ancient stories are called myths for a reason. No one believes that Beowulf, the hero of the Anglo-Saxon epic, slew a talking monster named Grendel. Or that the Greek gods described in The Iliad actually appeared on Earth to intervene in the Trojan War. But historians and archaeologists agree that much of those ancient narratives was based on real people and events. The supernatural features of the narrative were then layered onto reality.

Excerpt of an article written by John Bohannon, Science NOW. Continue HERE

Art/Aesthetics · Human-ities · Podcast · Science · Technology

Arts, Humanities, and Complex Networks

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Maximilian Schich, Isabel Meirelles, and Roger Malina discuss the contents and creation of the new article collection, Arts, Humanities, and Complex Networks, which explores the application of the science of complex networks to art history, archeology, visual arts, the art market, and other areas of cultural importance. Listen to Podcast HERE

Text and Image via MIT Press

Book-Text-Read-Zines · Human-ities · Philosophy · Social/Politics · Theory

Our complex, difficult & fragile enlightenments. Katerina Deligiorgi interviewed by Richard Marshall

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3:AM Magazine: Katerina Deligiorgi is a top Hegelian philosopher. She is a top Kantian philosopher. She philosophizes on history, on art history, on creativity, on literature, on the Enlightenment and what it means today. And what it meant back in the day. And how it has things to say about education. She wonders about action and how we intend to do things. She wonders about morality and autonomy and has a podcast on the theoretical challenges from cosmetic neurology. She has written a cutting edge book on Kant and the Culture of Enlightenment, and edited a book on Hegel: Hegel: New Directions. She has a new book coming out in June, The Scope of Autonomy: Kant and the Morality of Freedom which will dazzle us. She hasn’t burned her armchair like Josh Knobe, but is still a groove sensation.

Read Interview HERE

Human-ities · Science

Post-Prozac Nation

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Few medicines, in the history of pharmaceuticals, have been greeted with as much exultation as a green-and-white pill containing 20 milligrams of fluoxetine hydrochloride — the chemical we know as Prozac. In her 1994 book “Prozac Nation,” Elizabeth Wurtzel wrote of a nearly transcendental experience on the drug. Before she began treatment with antidepressants, she was living in “a computer program of total negativity . . . an absence of affect, absence of feeling, absence of response, absence of interest.” She floated from one “suicidal reverie” to the next. Yet, just a few weeks after starting Prozac, her life was transformed. “One morning I woke up and really did want to live. . . . It was as if the miasma of depression had lifted off me, in the same way that the fog in San Francisco rises as the day wears on. Was it the Prozac? No doubt.”

Like Wurtzel, millions of Americans embraced antidepressants. In 1988, a year after the Food and Drug Administration approved Prozac, 2,469,000 prescriptions for it were dispensed in America. By 2002, that number had risen to 33,320,000. By 2008, antidepressants were the third-most-common prescription drug taken in America.

Fast forward to 2012 and the same antidepressants that inspired such enthusiasm have become the new villains of modern psychopharmacology — overhyped, overprescribed chemicals, symptomatic of a pill-happy culture searching for quick fixes for complex mental problems. In “The Emperor’s New Drugs,” the psychologist Irving Kirsch asserted that antidepressants work no better than sugar pills and that the clinical effectiveness of the drugs is, largely, a myth. If the lodestone book of the 1990s was Peter Kramer’s near-ecstatic testimonial, “Listening to Prozac,” then the book of the 2000s is David Healy’s “Let Them Eat Prozac: The Unhealthy Relationship Between the Pharmaceutical Industry and Depression.”

Excerpt of an article written by SIDDHARTHA MUKHERJEE, NYT. Continue HERE

Human-ities · Social/Politics

Reading Fanon in Palestine/Israel

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The fiftieth anniversary of the death of revolutionary, writer and psychiatrist Frantz Fanon was commemorated this past December. In late February, the not-so-revolutionary judge Asher Grunis was elected President of the Israeli Supreme Court.

The fanfare that accompanied Grunis’ inauguration was an opportunity to extol Israeli democracy by playing out the ritualized Supreme Court induction ceremony. Yet, there was a disquieting stink about the celebration. Mum among the lot of Hatikva-singing judges was Justice Salim Jubran, the Arab. His refusal to join the chorus likely stemmed from not identifying with the lyrics, “as long as in the heart, within, a Jewish soul still yearns…” His silence, however, prompted loud condemnation from the public and Israeli Knesset members, leading some to propose legislation that would impeach Jubran and effectively bar Arabs from serving on the bench.

This article reads Fanon’s death anniversary and Grunis’ appointment and inauguration ceremony against one another, as an opportunity to recycle Fanon’s ideas to better situate the place of Palestinians, as a colonized people, within the imagination of Israeli law today. In particular, the article traces the outlines of Fanon’s historico-racial schema in Israel/Palestine, emphasizing the legal experience of Palestinians from the Beersheba region, or the Naqab.

Excerpt of an article written by Nasser Rego for Jadaliyya. Continue HERE

Book-Text-Read-Zines · Human-ities · Science · Theory

A CULTURAL HISTORY OF PHYSICS

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An excerpt from a new book by Karoly Simonyi.

INTRODUCTION
by Freeman Dyson

A Cultural History of Physics is a grand monument to the life of its author. Karoly Simonyi was teacher first, scholar second, and scientist third. His book likewise has three components. First a text, describing the history of science over the last four thousand years in a rich context of philosophy, art and literature. Second, a collection of illustrations, many of them taken from Hungarian archives and museums unknown to Western readers, giving concrete reality to historical events.Third an anthology of quotations from writers in many languages, beginning with Aeschylus in “Prometheus Bound”, describing how his hero brought knowledge and technical skills to mankind, and ending with Blaise Pascal in “Pensées”, describing how our awareness of our bodies and minds remains an eternal mystery. Different readers will have different preferences. For me, the quotations are the most precious part of the book. Dip anywhere among these pages, and you will find a quotation that is surprising and illuminating.

I have a vivid memory of my one meeting with the author. I came with his son Charles Simonyi to visit him in his home in Budapest. He had an amazing collection of books that had survived centuries of turbulent history. Several of them had bullet holes from the various battles that were fought in the neighboring streets. Many of them were historically important relics from the early days of printing. He proudly showed me these treasures, and even more proudly showed me the German edition of A Cultural History of Physics, which he had recently translated from the Hungarian original. I had only a few minutes to explore the beauties of this work, but I recognized it at once as a unique and magnificent achievement. Now it is finally available in English, and we can enjoy it at our leisure.

Thank you, Charles, for making this happen.

—Freeman Dyson
April 5, 2012

KÁROLY SIMONYI was a Hungarian scholar-educator and physicist, whose lectures, and the trilogy of his great books The Foundations of Electrical Engineering, The Physics of Electronics and Electromagnetic Theory founded an international invisible college in electrical and electronic engineering.

FREEMAN DYSON is Professor of Physics, Institute for Advanced Study; Author, Many Colored Glass; The Scientist as Rebel; Essayist, New York Review of Books.

More Info via EDGE

Book-Text-Read-Zines · Social/Politics

The Art of Not Being Governed. An Anarchist History of Upland Southeast Asia

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For two thousand years the disparate groups that now reside in Zomia (a mountainous region the size of Europe that consists of portions of seven Asian countries) have fled the projects of the organized state societies that surround them—slavery, conscription, taxes, corvée labor, epidemics, and warfare. This book, essentially an “anarchist history,” is the first-ever examination of the huge literature on state-making whose author evaluates why people would deliberately and reactively remain stateless. Among the strategies employed by the people of Zomia to remain stateless are physical dispersion in rugged terrain; agricultural practices that enhance mobility; pliable ethnic identities; devotion to prophetic, millenarian leaders; and maintenance of a largely oral culture that allows them to reinvent their histories and genealogies as they move between and around states.

In accessible language, James Scott, recognized worldwide as an eminent authority in Southeast Asian, peasant, and agrarian studies, tells the story of the peoples of Zomia and their unlikely odyssey in search of self-determination. He redefines our views on Asian politics, history, demographics, and even our fundamental ideas about what constitutes civilization, and challenges us with a radically different approach to history that presents events from the perspective of stateless peoples and redefines state-making as a form of “internal colonialism.” This new perspective requires a radical reevaluation of the civilizational narratives of the lowland states. Scott’s work on Zomia represents a new way to think of area studies that will be applicable to other runaway, fugitive, and marooned communities, be they Gypsies, Cossacks, tribes fleeing slave raiders, Marsh Arabs, or San-Bushmen.

The author of several books including Seeing Like a State, James C. Scott is Sterling Professor of Political Science, professor of anthropology, and co-director of the Agrarian Studies Program, Yale University, and a fellow of the American Academy of Arts and Sciences.

Review by Yale University Press

Digital Media · Film/Video/New Media · Human-ities · Motion Graphics

Amsterdam DNA

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The Amsterdam Museum has opened an entire new department: Amsterdam DNA. This exhibition will take you on a three-dimensional 45-minute journey through our capital’s history. The versatile story of the city is presented in seven intriguing films, which we created. Above you can see the second film: Revolt Against King and Church.

In close cooperation with the curators, we developed seven scripts of about two minutes each, which shed light on the most important elements from more than 1000 years of Amsterdam history. Typical core values of Amsterdam were used as the theme for the films: entrepreneurship, freethinking, creativity and citizenship.

Visual material was collected based on the scripts. International collections were used in addition to the collection of the Amsterdam Museum, which has resulted in a selection of international renown. When visual material was not available or suitable, we had to develop the content ourselves.

The challenge was to bring the masterpieces to life without affecting their identity, or rather, their soul. We chose to add an extra dimension by making the images three-dimensional. Another dimension, sound, was added to make the whole even more appealing. Lifelike sounds and soundtracks that fit the spirit of the age add luster to the scenes.

Next to the seven films we also produced a trailer and a video-wall of approximately seven by three meters, in which past en present blend.

Commissioned by: Amsterdam Museum
Agency: PlusOne
Direction: Martijn Hogenkamp
Production: Marcel Vrieswijk
Motion Design: Sander van Dijk
Lead 3D: Tim van der Wiel
3D: Noam Briner, Chris Rudz, Hans Willem Gijzel, Richard Lundström
Music: Lennert Busch
Sound Design: Mauricio d’Orey
Thanks to: Harold van Velsen
Client: Bianca Schrauwen, Joost van de Weerd, Norbert Middelkoop, Laura van Hasselt

Via Explore

Book-Text-Read-Zines · Philosophy · Social/Politics · Theory

Public Uses of History: Expectations and Ambiguities by Jacques Revel

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In 1876, the first issue of the Revue historique was published in Paris. The birth of the journal is commonly seen as a founding moment. History was now defined as a professional discipline, with explicit scientific and more precise methodological requirements, with specific and codified forms of training and a strong sense of academic community. There is nothing here that is specific to France: actually, the German model of historical erudition had inspired a number of national communities in Europe and outside Europe. On the occasion of the first issue of the new Revue, one of the directors, Gabriel Monod, a leading figure of the time, addressed future contributors. In his editorial, he recommended “avoiding contemporary controversies, addressing the subjects of their studies with the methodological rigor and absence of bias required by science, and not seeking arguments for or against any theory involved indirectly only.” Monod then explained the insufficient progress of the discipline in France as resulting from “political and religious passions” which, “in the absence of scientific tradition” had not been curbed. Hence the utmost restraint was called for. A new time was open to science, method and objectivity after decades of tense, dense, and exhausting ideological conflicts on the French Revolution, the absolute monarchy and the conflicting relations between Church and State over centuries. Historians would better choose to cool their objects of study down and avoid contemporary topics. Distancing the past now was a pressing requirement.

Via Transformation of the Public Sphere

Film/Video/New Media · Performativity · Social/Politics

Iron Sky: Nazis on the Moon

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“Nazis on the moon” sounds like a punchline. But it’s actually the premise of the most talked-about feature at this year’s Berlin International Film Festival. The plot of Finnish entry “Iron Sky” revolves around “a group of Nazis who escape to the moon at the end of World War II to plan a new assault,” according to BBC News. “Added to the farce is a US President with more than a passing resemblance to former Alaska governor Sarah Palin, and a navy cruiser called the USS George W Bush.”

The most expensive film in Finnish history, “Iron Sky” has, according to BBCNews, “been hailed by some members of the international press as a sign that Germans are now at peace with their Nazi past.” But some Germans felt less comfortable. “Although I heard that audiences were laughing out loud, in my screening… it wasn’t like that,” Kerstin Sopke of the Associated Press told the BBC.

The film’s director, Timo Vuorensola, doesn’t see it that way either. “No, I absolutely think that’s not what’s it about,” he told The Arty Semite in an email.

I think that Germans have as a people moved away from the times, and have learned perhaps more than any other people in the world the horrors fascism brings, and know that history needs to be respected, but that the Germans living now (other than some very special cases) are not the ones who did the horrors. So they haven’t gotten ‘a peace with Nazi past,’ as BBC strangely words it, but they’ve understood that the current German youth did not do the bad things, thus making it possible to approach the subject with other emotions than the well-known ‘German guilt’. It’s time now to make sure it will never happen again.

Written by Michael Kaminer, The Jewish Daily Forward. Continue HERE

Human-ities · Social/Politics

On the Invention of Money – Notes on Sex, Adventure, Monomaniacal Sociopathy and the True Function of Economics

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David Graeber: Let me begin by filling in some background on the current state of scholarly debate on this question, explain my own position, and show what an actual debate might have been like. First, the history:

1) Adam Smith first proposed in ‘The Wealth of Nations’ that as soon as a division of labor appeared in human society, some specializing in hunting, for instance, others making arrowheads, people would begin swapping goods with one another (6 arrowheads for a beaver pelt, for instance.) This habit, though, would logically lead to a problem economists have since dubbed the ‘double coincidence of wants’ problem—for exchange to be possible, both sides have to have something the other is willing to accept in trade. This was assumed to eventually lead to the people stockpiling items deemed likely to be generally desirable, which would thus become ever more desirable for that reason, and eventually, become money. Barter thus gave birth to money, and money, eventually, to credit.

2) 19th century economists such as Stanley Jevons and Carl Menger [1] kept the basic framework of Smith’s argument, but developed hypothetical models of just how money might emerge from such a situation. All assumed that in all communities without money, economic life could only have taken the form of barter. Menger even spoke of members of such communities “taking their goods to market”—presuming marketplaces where a wide variety of products were available but they were simply swapped directly, in whatever way people felt advantageous.

3) Anthropologists gradually fanned out into the world and began directly observing how economies where money was not used (or anyway, not used for everyday transactions) actually worked. What they discovered was an at first bewildering variety of arrangements, ranging from competitive gift-giving to communal stockpiling to places where economic relations centered on neighbors trying to guess each other’s dreams. What they never found was any place, anywhere, where economic relations between members of community took the form economists predicted: “I’ll give you twenty chickens for that cow.” Hence in the definitive anthropological work on the subject, Cambridge anthropology professor Caroline Humphrey concludes, “No example of a barter economy, pure and simple, has ever been described, let alone the emergence from it of money; all available ethnography suggests that there never has been such a thing.”

Written by David Graeber from his book Debt: The First 5,000 Years. Continue the read at Naked Capitalism.

Book-Text-Read-Zines · Performativity · Photographics

Famous Photographers Pose With Their Most Iconic Images by Tim Mantoani

Sebastian AlvarezLeave a comment

Jeff Widener holds his photo of Tank Man in Tienanmen Square from 1989.

Steve McCurry holds his 1984 photo of a young woman from Peshawar, Pakistan. “I looked for this girl for 17 years and finally found her in 2002. Her name is Sharbat Gula.”


Neil Leifer holds his photo, Ali vs. Liston, which he took on May 25, 1965 in Lewiston, Maine.

The Tank Man of Tienanmen Square. Muhammad Ali standing over Sonny Liston in victory. The portrait of the Afghan Girl on the cover of National Geographic. Many of us can automatically recall these photos in our heads, but far fewer can name the photographers who took them. Even fewer know what those photographers look like.

Tim Mantoani hopes to change that by taking portraits of famous photographers holding their most iconic or favorite photos in his new book Behind Photographs: Archiving Photographic Legends. Mantoani has shot over 150 of these portraits in the last five years, most of which are contained in the book.

“I felt like there was kind of this void,” says Mantoani. “There were all these anonymous photographers out there who have not been given enough credit.”

At a time when everyone has a camera in their pocket and millions, if not billions of photos are flying around the internet each day, Mantoani wants to help people understand that iconic photos don’t just happen. They are the product of people who devote their entire lives to photography. Giving these people a face, he says, helps do that.

Text and Photos cia Wired. See +++ HERE

Book-Text-Read-Zines · Human-ities · Social/Politics

The first sexual revolution: lust and liberty in the 18th century

Sebastian Alvarez2 Comments

We believe in sexual freedom. We take it for granted that consenting men and women have the right to do what they like with their bodies. Sex is everywhere in our culture. We love to think and talk about it; we devour news about celebrities’ affairs; we produce and consume pornography on an unprecedented scale. We think it wrong that in other cultures its discussion is censured, people suffer for their sexual orientation, women are treated as second-class citizens, or adulterers are put to death.

Yet a few centuries ago, our own society was like this too. In the 1600s people were still being executed for adultery in England, Scotland and north America, and across Europe. Everywhere in the west, sex outside marriage was illegal, and the church, the state and ordinary people devoted huge efforts to hunting it down and punishing it. This was a central feature of Christian society, one that had grown steadily in importance since late antiquity. So how and when did our culture change so strikingly? Where does our current outlook come from? The answers lie in one of the great untold stories about the creation of our modern condition.

When I stumbled on the subject, more than a decade ago, I could not believe that such a huge transformation had not been properly understood. But the more I pursued it, the more amazing material I uncovered: the first sexual revolution can be traced in some of the greatest works of literature, art and philosophy ever produced – the novels of Henry Fielding and Jane Austen, the pictures of Reynolds and Hogarth, the writings of Adam Smith, David Hume and John Stuart Mill. And it was played out in the lives of tens of thousands of ordinary men and women, otherwise unnoticed by history, whose trials and punishments for illicit sex are preserved in unpublished judicial records. Most startling of all were my discoveries of private writings, such as the diary of the randy Dutch embassy clerk Lodewijk van der Saan, posted to London in the 1690s; the emotional letters sent to newspapers by countless hopeful and disappointed lovers; and the piles of manuscripts about sexual freedom composed by the great philosopher Jeremy Bentham but left unpublished, to this day, by his literary executors. Once noticed, the effects of this revolution in attitudes and behaviour can be seen everywhere when looking at the 18th, 19th and 20th centuries. It was one of the key shifts from the pre-modern to the modern world.

Written by Faramerz Dabhoiwala at The Guardian. Continue HERE

Book-Text-Read-Zines · Human-ities · Philosophy

A Philosophical Portrait: Walter Benjamin on the 120th Anniversary of his Birth

Sebastian Alvarez2 Comments

Gisèle Freund, Walter Benjamin in the Bibliothèque National, 1939

If 2012 is the year our world comes to an end, as doomsayers predict, that will provide additional employment for the angel of history, who observes the past and the wreckage of humanity as described by Walter Benjamin in his essay “On the Concept of History.” But if the world and its inhabitants continue to exist, they will be able to observe, next July 15, the 120th anniversary of Benjamin’s birth. His influence has only been growing in recent decades, and his writings are increasingly the inspiration for discussion and reconsideration.

The growing corpus of works about Benjamin is about to be augmented with the publication, in January, of a comprehensive study, “Walter Benjamin: A Philosophical Portrait,” by Prof. Eli Friedlander (Harvard University Press ). Friedlander, head of the Philosophy Department at Tel Aviv University, discusses Benjamin’s approaches to concepts such as history, mythology, language, beauty and truth. His aim is to tie together the threads of thought spun by the philosopher, who committed suicide in 1940.

“Many people,” Friedlander says, “emphasize the enigmatic and enchanting aspect of Benjamin’s writings. They present him, as Hannah Arendt did, as a kind of pearl fisherman retrieving precious treasures from the depths. But the amazement at that marvelous uniqueness is also a sure way to isolate him and avoid becoming seriously involved in his thought.”

Friedlander’s book revolves around the relationship between history and philosophy, which he elucidates through Benjamin’s unfinished work “The Arcades Project.” “Benjamin’s thought is faithful to concrete historical content, so much so that it sometimes seems his writing lacks the recognizable form of philosophy,” Friedlander observes. “Benjamin wrote philosophical history, or more accurately, wrote philosophy with historical materials whose ordering and arranging he worked on for years. The most salient expression of this commitment to concreteness is ‘The Arcades Project,’ which was intended to be a book consisting largely of quotations focusing on the arcades of Paris in the 19th century. After Benjamin’s death, the material he had compiled remained divided into convolutes according to subjects such as ‘modes of lighting,’ ‘iron construction’ and ‘the flaneur.’ These are certainly not the typical subjects of philosophy.”

Text By Avner Shapira in Ha’aretz. Continue HERE

“Walter Benjamin: A Philosophical Portrait”