The Cicadas Return After 17 Years: Stunning Footage of the Brood X Cicadas

Sing, fly, mate, die.

The peri­od­i­cal cicadas in Brood X are emerg­ing from under­ground, where they have spent the last 17 years as nymphs. They are mak­ing the final climb of their lives, intent on escap­ing their cara­paces in order to make more cicadas. And as always they are doing it en masse.

Once free, they must quick­ly get the hang of their brand new wings, and make for the trees, where the males will sing (some say scream) in a bid for females with whom to mate.

The preg­nant females drill cav­i­ties into nar­row branch­es to receive their eggs.

By the time the lar­va emerge, some six weeks lat­er, their moth­ers and fathers are long dead.

Instinct pro­pels these babies to drop to the ground and bur­row in, thus begin­ning anoth­er 17 year cycle, a process Samuel Orr, a time lapse pho­tog­ra­ph­er and film­mak­er spe­cial­iz­ing in nature doc­u­men­tary, doc­u­ments in macro close up in Return of the Cicadas, above.

His adven­tures with Brood X date to their last emer­gence in 2004, when he was a stu­dent at Indi­ana Uni­ver­si­ty, work­ing in a lab with a pro­fes­sor whose area of exper­tise was cicadas.

While wait­ing around for Brood X’s next appear­ance, he trav­eled around the coun­try and as far as Aus­tralia, gath­er­ing over 200 hours of footage of oth­er peri­od­i­cal cicadas for an hour long, Kick­starter-fund­ed film that aired on PBS in 2012.

Brood X has a way of ensur­ing that we humans will also observe a 17 year cycle, at least those of us who live in the states the Great East­ern Brood calls home.

Some cel­e­brate with com­mem­o­ra­tive merch. This year, that means face masks as well as an ever bur­geon­ing assort­ment of t‑shirts, mugs, and oth­er para­pher­na­lia.

Also new this year, Cica­da Safari, ento­mol­o­gist Dr. Gene Kritsky’s smart­phone app for cit­i­zen sci­en­tists eager to help map the 2021 emer­gence with pho­tos and loca­tion.

There are some among us who com­plain about the males’ lusty cho­rus, which can rival garbage dis­pos­als, lawn mow­ers, and jack­ham­mers in terms of deci­bels.

Those con­cerned with the planet’s health can use the data from this and past emer­gences to dis­cuss the impact of cli­mate change and defor­esta­tion. Brood X is list­ed as “Near Threat­ened” on the Inter­na­tion­al Union for Con­ser­va­tion of Nature’s Red List.

Some of us are moved to write poet­ry and songs, though we don’t always get the species right — wit­ness Ogden Nash’s Locust-Lovers, Atten­tion! (1936) and Bob Dylan’s Day of the Locusts (1970).

Inevitably, there will be arti­cles about eat­ing them. It’s true that they’re a hyper­local source of sus­tain­able pro­tein, albeit one that’s rarely on the menu. (The Ononda­ga Nation cel­e­brates — and cer­e­mo­ni­al­ly sam­ples — Brood VII every 17 years, cred­it­ing the insects with sav­ing their ances­tors from star­va­tion after the Con­ti­nen­tal Army destroyed their vil­lages and food sources in 1779.)

Human nature is such that we can’t help but reflect on the twists and turns our lives have tak­en over the last 17 years.

A woman in Mary­land planned a cica­da themed wed­ding to coin­cide with Brood X’s 1987 emer­gence, hav­ing been born two emer­gences before, and grad­u­at­ed from Bryn Mawr dur­ing the 1970 emer­gence, as 50 miles away, Bob Dylan was hav­ing his fate­ful encounter on the cam­pus of Prince­ton.

Most of us will find that our mile­stones have been a bit more acci­den­tal in nature.

Brood X’s emer­gence also serves as a lens through which to view 17 years in the life of our coun­try. The Onion took this to the edge sev­er­al years ago with an arti­cle from the point of view of Brood II, but it’ll be hard to top the 17-year chunk of recent his­to­ry Brood X and the humans who have been liv­ing atop them since 2004 will have to digest.

Speak­ing of his­to­ry, Brood X Mania has been around much longer than any of us have been alive, and prob­a­bly pre­dates a Philadel­phia pastor’s descrip­tion of the 1715 emer­gence in his jour­nal (though we’ll give him FIRST!!! since no ear­li­er accounts have sur­faced).

Pri­or to the Inter­net, ento­mol­o­gist Charles L. Marlatt’s The Peri­od­i­cal Cica­da: An Account of Cica­da Sep­ten­dec­im, Its Nat­ur­al Ene­mies and the Means of Pre­vent­ing Its Injury (1907) was the go to source for all things cica­da relat­ed, and it remains a fas­ci­nat­ing read.

In addi­tion to lots of nit­ty grit­ty on the insects’ anato­my, habits, diet, and habi­tat, he quotes lib­er­al­ly from oth­er cica­da experts, from both his own era and before. The anec­do­tal evi­dence sug­gests our obses­sion is far from new.

These days, any­one armed with a smart­phone can make a record­ing of Brood X’s cacoph­o­ny, but back then, experts in the field were tasked with try­ing to cap­ture it in print.

Pro­fes­sor Charles Valen­tine Riley com­pared the sound ear­ly in the sea­son, when the first males were emerg­ing to the “whistling of a train pass­ing through a short tun­nel” and also, “the croak­ing of cer­tain frogs.” (For those need­ing help with pro­nun­ci­a­tion, he ren­dered it pho­net­i­cal­ly as “Pha-r-r-r-aoh.”)

Pro­fes­sor Asa Fitch’s described high sea­son in New York state, when a max­i­mum of males sing simul­ta­ne­ous­ly:

tsh-e-e-E-E-E-E-e-ou, uttered con­tin­u­ous­ly and pro­longed to a quar­ter or half minute in length, the mid­dle note deaf­en­ing­ly shrill, loud and pierc­ing to the ear

Mar­latt him­self wor­ried, pre­ma­ture­ly but not with­out rea­son, that the march of civ­i­liza­tion would bring about extinc­tion by over-clear­ing the dense­ly wood­ed areas that are essen­tial to the cicadas’ repro­duc­tive rit­u­als while offer­ing a bit of pro­tec­tion from preda­tors.

Dr. Samuel P. Hil­dreth of Mari­et­ta, Ohio not­ed in 1830 that “hogs eat them in pref­er­ence to any oth­er food” and that birds were such fans “that very few birds were seen around our gar­dens dur­ing their con­tin­u­ance and our cher­ries, etc, remained unmo­lest­ed.”

Dr. Leland Oss­ian Howard was erro­neous­ly cred­it­ed with con­duct­ing “the first exper­i­ments of cica­da as an arti­cle of human food” in ear­ly sum­mer 1885. Mar­latt repro­duces the account of an eye­wit­ness who seemed to fan­cy them­selves a bit of a restau­rant crit­ic:

With the aid of the Doctor’s cook, he had pre­pared a plain stew, a milk stew, and a broil. The Cicadae were col­lect­ed just as they emerged from pupae and were thrown into cold water, in which they remained overnight. They were cooked the next morn­ing, and served at break­fast time. They impart­ed a dis­tinct and not unpleas­ant fla­vor to the stew, but they were not at all palat­able them­selves, as they were reduced to noth­ing but bits of flab­by skin. The broil lacked sub­stance. The most palat­able method of cook­ing is to fry in bat­ter, when they remind one of shrimps. They will nev­er prove a del­i­ca­cy.

We leave you with the thoughts of Dr Gideon B. Smith of Bal­ti­more, whose attempt to cap­ture a mer­cu­r­ial month turns bit­ter­sweet, and all too relat­able:

The music or song pro­duced by the myr­i­ads of these insects in a warm day from about the 25th of May to the mid­dle of June is won­der­ful. It is not deaf­en­ing, as many describe it; even at its height it does not inter­rupt con­ver­sa­tion. It seems like an atmos­phere of wild, monot­o­nous sound, in which all oth­er sounds float with per­fect dis­tinct­ness. After a day or two this music becomes tire­some and dole­ful, and to many very dis­agree­able. To me, it was oth­er­wise, and when I heard the last note on the 25th of June the melan­choly reflec­tion occurred. Shall I live to hear it yet again?

Relat­ed Con­tent: 

Sounds of the For­est: A Free Audio Archive Gath­ers the Sounds of Forests from All Over the World

Tune Into Tree.fm: An Online Radio Sta­tion That Streams the Sooth­ing Sounds of Forests from Around the World

How Sounds Are Faked For Nature Doc­u­men­taries: Meet the Artists Who Cre­ate the Sounds of Fish, Spi­ders, Orang­utans, Mush­rooms & More

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Wel­come back, Brood X Over­lords! Fol­low her @AyunHalliday.

Startup School: Take YCombinator’s Free Online Course for Current & Aspiring Entrepreneurs

If you’re work­ing on a start­up, take note. YCombi­na­tor–a well-known Sil­i­con Val­ley accelerator–has cre­at­ed Start­up School, a free online pro­gram for entre­pre­neurs. The school has a track for cur­rent start­up founders, and anoth­er one for aspiring/eventual founders. In each case, the school strives to offer the best lessons and advice on how to start a start­up, while build­ing “a com­mu­ni­ty of entre­pre­neurs who can encour­age, teach and sup­port one anoth­er.” Start­up School is com­plete­ly free. You just need a device with access to the inter­net. View the cur­ricu­lum here. (Top­ics include every­thing from “How to Get Start Up Ideas” and “How to Pitch a Start­up,” to “How to Find the Right Co-Founder” and “How to Split Equi­ty.”) And sign up here.

This course will be added to our list, 1,700 Free Online Cours­es from Top Uni­ver­si­ties.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

How to Start a Start-Up: A Free Online Course from Y Com­bi­na­tor Taught at Stan­ford

150 Free Online Busi­ness Cours­es

Entre­pre­neur­ship Through the Lens of Ven­ture Cap­i­tal: A Free Online Course from Stan­ford


Rick Steves Tells the Story of Fascism’s Rise & Fall in Germany

“Healthy, vig­or­ous, respectable: every­one’s favorite uncle.” How many of us hear these words and think of that most beloved of all Amer­i­can trav­el-tele­vi­sion per­son­al­i­ties, Rick Steves? Indeed, in the video above they’re spo­ken by Steves, though to describe a fig­ure very dif­fer­ent from him­self: Adolf Hitler, who con­vinced his peo­ple not to tour Europe but to invade it, spark­ing the dead­liest con­flict of all time. How and why this hap­pened has been a his­tor­i­cal ques­tion writ­ten about per­haps more volu­mi­nous­ly than any oth­er. But the Stevesian method of under­stand­ing demands first-hand expe­ri­ence of Ger­many, the land in which the Nazi par­ty came to pow­er.

Hence “Ger­many’s Fas­cist Sto­ry,” a 2020 episode of Rick Steves’ Europe whose itin­er­ary includes such des­ti­na­tions as Nurem­berg, site of the epony­mous Nazi ral­lies; Hitler’s moun­tain retreat in Bercht­es­gaden; the Gestapo and SS head­quar­ters in Berlin. We’re a long way indeed from Steves’ usu­al cir­cuit of cathe­drals, mar­kets, and bed-and-break­fasts.

Enriched with the his­tor­i­cal footage and the reflec­tions of Ger­man inter­vie­wees, this trav­el­ogue explains the rise in the 1930s and fall in the 1940s of a pow­er­ful Euro­pean strain of fas­cism. This man­i­fest­ed in pop­u­lar capit­u­la­tion to race-based, nation­al­is­tic, and ulti­mate­ly total­i­tar­i­an state pow­er, not just in Ger­many but oth­er coun­tries also once regard­ed as the cen­ter of Euro­pean civ­i­liza­tion.

We all know how World War II end­ed, and the blue-jeaned Steves sums up the rel­e­vant chap­ter of the sto­ry while stand­ing atop the under­ground bunker in which Hitler killed him­self. But such a defeat can nev­er tru­ly be con­sid­ered final, an idea that under­lies the con­tin­u­ing encour­age­ment of tourism to places like Berlin’s Memo­r­i­al to the Mur­dered Jews of Europe and the con­cen­tra­tion camp of Auschwitz-Birke­nau, which fig­ures briefly into this episode despite being locat­ed in Poland. As any ded­i­cat­ed “Rick­nick” knows, the pur­suit of any giv­en cul­tur­al or his­tor­i­cal inter­est inevitably leads the trav­el­er through a vari­ety of lands. Hence a project like The Sto­ry of Fas­cism, Steves’ hour­long doc­u­men­tary on that ide­ol­o­gy’s traces as found all through­out his favorite con­ti­nent. As he him­self has put it, trav­el is a polit­i­cal act — and it’s one nec­es­sary to under­stand­ing both the pol­i­tics you like and the pol­i­tics you don’t.

For those inter­est­ed in how Steves built his trav­el empire, we’d rec­om­mend lis­ten­ing to Guy Raz’s lengthy inter­view with Steves, one episode in his How I Built This pod­cast.

Relat­ed Con­tent:

The Sto­ry of Fas­cism: Rick Steves’ Doc­u­men­tary Helps Us Learn from the Hard Lessons of the 20th Cen­tu­ry

Rick Steves’ Europe: Binge Watch 9 Sea­sons of America’s Favorite Trav­el­er Free Online

20 Lessons from the 20th Cen­tu­ry About How to Defend Democ­ra­cy from Author­i­tar­i­an­ism, Accord­ing to Yale His­to­ri­an Tim­o­thy Sny­der

How Did Hitler Rise to Pow­er? : New TED-ED Ani­ma­tion Pro­vides a Case Study in How Fas­cists Get Demo­c­ra­t­i­cal­ly Elect­ed

Umber­to Eco Makes a List of the 14 Com­mon Fea­tures of Fas­cism

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Watch a Masterpiece Emerge from a Solid Block of Stone

As a younger per­son, I became enthralled with the art-his­tor­i­cal nov­els of Irv­ing Stone, espe­cial­ly The Agony and the Ecsta­sy, his fic­tion­al­ized biog­ra­phy of Michelan­ge­lo. Few books live up to their title so well — Stone’s Michelan­ge­lo is a tumult of pas­sion and pain, a Roman­tic hero tai­lor-made for those who believe artis­tic cre­ation tran­scends almost any oth­er act. Stone describes Michelangelo’s sculp­ture emerg­ing from the mar­ble ful­ly-formed in a cre­ation imbued with so much sex­u­al ener­gy, some pas­sages may need adult super­vi­sion:

It was like pen­e­trat­ing deep into white mar­ble with the pound­ing live thrust of his chis­el beat­ing upward through the warm liv­ing mar­ble with one ”Go!”, his whole body behind the heavy ham­mer, pen­e­trat­ing through ever deep­er and deep­er fur­rows of soft yield­ing liv­ing sub­stance until he had reached the explo­sive cli­max, and all of his flu­id strength, love, pas­sion, desire had been poured into the nascent form, and the mar­ble block, made to love the hand of the true sculp­tor, and respond­ed, giv­ing of its inner heat and sub­stance and flu­id form, until at last the sculp­tor and the mar­ble had total­ly coa­lesced, so deeply pen­e­trat­ing and infus­ing each oth­er that they had become one, mar­ble and man and organ­ic uni­ty, each ful­fill­ing the oth­er in the great­est act of art and love known to the human species. 

Whether or not you’re moved by Stone’s prose, you have to admit, it does make sculpt­ing sound enor­mous­ly appeal­ing. For a much less mas­cu­line take on what it’s like to carve a fig­ure from a sol­id block of stone, see the Nation­al Geo­graph­ic short film above, in which a three-dimen­sion­al por­trait comes alive in the hands of stone carv­er Anna Rubin­cam.

This is a labor of love, but it is also one of care­ful prepa­ra­tion. Rubin­cam “begins her process by mea­sur­ing and sketch­ing the fea­tures of a live mod­el,” the film’s YouTube page notes. “From there, she cre­ates a clay ver­sion before mov­ing on to care­ful­ly chis­el the piece out of stone.” The entire process took three weeks.

Is there room for agony and ecsta­sy amidst the mea­sure­ments? Indeed. “I always feel that you have to be a bit mad to become a stone carv­er,” says Rubin­cam, acknowl­edg­ing that “this isn’t the Renais­sance any­more. Stone isn’t a pri­ma­ry build­ing mate­r­i­al any­more. Why would any­one go into a pro­fes­sion” like this one? Rubincam’s answer — “there just wasn’t any oth­er option” — can­not help but bring to mind the most pop­u­lar quote from Stone’s nov­el: “One should not become an artist because he can, but because he must. It is only for those who would be mis­er­able with­out it.”

Relat­ed Con­tent: 

Brân­cuși Cap­tures His Sculp­ture & Life on Film: Watch Rare Footage Shot Between 1923–1939

Alexan­der Calder’s Archive Goes Online: Explore 1400 Works of Art by the Mod­ernist Sculp­tor

3D Print 18,000 Famous Sculp­tures, Stat­ues & Art­works: Rodin’s Thinker, Michelangelo’s David & More

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

The Ukulele Orchestra of Great Britain’s Headbanging Cover of Nirvana’s “Smells Like Teen Spirit”

Smells Like Teen Spir­it is an unusu­al anthem because it refus­es the role of the anthem. It’s per­fect for the gen­er­a­tion it rep­re­sent­ed because this was a cohort that was so ambiva­lent about any tra­di­tion­al val­ues [or] con­ven­tion­al suc­cess. — music crit­ic Ann Pow­ers 

The scream­ing exis­ten­tial angst of “Smells Like Teen Spir­it” ensured that Nir­vana would define, tran­scend, and out­last the 90s grunge scene.

The song was an instant hit. Here’s a descrip­tion from some­one who was present at the small Seat­tle club O.K Hotel for its first live per­for­mance:

They start­ed play­ing the new song and peo­ple erupt­ed. We were being slimed on by shirt­less guys, just mosh­ing. My friend Susan start­ed hyper­ven­ti­lat­ing, she thought it was so good: ‘I can’t, gasp, believe what they just played!’ It was just instan­ta­neous; it was crazy.

“Smells Like Teen Spir­it” was unre­con­sti­tut­ed rock bliss to us…

…and per­haps not the most nat­ur­al fit for a ukulele cov­er?

On the oth­er hand, what bet­ter instru­ment for those “ambiva­lent about con­ven­tion­al suc­cess” than the ukulele?

The Ukelele Orches­tra of Great Britain’s cov­er is as inten­tion­al­ly sil­ly as the band itself, but also man­ages to con­vey some of the original’s DGAF atti­tude.

That’s quite an accom­plish­ment for a seat­ed row of for­mal­ly dressed, mid­dle aged musi­cians, strum­ming in uni­son on an instru­ment any­one can play… but few can play well.

The ukulele has become cool in cer­tain cir­cles, but remains inex­tri­ca­bly linked to Tiny Tim tip­toe­ing through the tulips, and a mil­lion fum­bling sum­mer camp recre­ations of Jake Shimabukuro’s gen­tle Hawai­ian “Some­where Over the Rain­bow.”

Orches­tra founder Peter Brooke Turn­er’s trib­ute to lead vocal­ist Kurt Cobain helps nudge the nee­dle  past pure nov­el­ty into the realm of cred­i­bil­i­ty, or at least a sophis­ti­cat­ed under­stand­ing of all the ways in which the orig­i­nal works.

Plus, his “yeah” at 1:52 tran­scends the era of flan­nels, harken­ing to a time when the uncon­flict­ed preen­ing rock god reigned supreme. (We should note that he serves plen­ty of ham along­side that sausage.)

Best of all is David Suich’s enthu­si­as­tic head­bang­ing. Clear­ly a fel­low who enjoys putting his long hair in ser­vice of his art! (We refer you to the Ukulele Orchestra’s inter­pre­ta­tion of AC/DC’s “High­way to Hell.” below…)

Relat­ed Con­tent: 

The First Live Per­for­mance of Nirvana’s “Smells Like Teen Spir­it” (1991)

Seri­ous­ly Awe­some Ukulele Cov­ers of “Sul­tans of Swing,” “Sweet Child O’ Mine,” “Thun­der­struck,” and “Smells Like Teen Spir­it”

How Nirvana’s Icon­ic “Smells Like Teen Spir­it” Came to Be: An Ani­mat­ed Video Nar­rat­ed by T‑Bone Bur­nett Tells the True Sto­ry

1,000 Musi­cians Play Nirvana’s “Smells Like Teen Spir­it” Live, at the Same Time

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Fol­low her @AyunHalliday.

Discover Ibn Sina (Avicenna), a Missing Pixel in Your Image of Philosophy: Partially Examined Life Episode #267 Featuring Peter Adamson

Most Amer­i­can stu­dents in phi­los­o­phy live on a diet of ancient Greek phi­los­o­phy on the one hand, and then “mod­ern” phi­los­o­phy, which starts around the time of Descartes (the 17th cen­tu­ry), with numer­ous schools and approach­es spilling into the present day. If you get any­thing from between those ancient days and moder­ni­ty, it’s prob­a­bly some church­men, i.e. Augus­tine (from the 4th cen­tu­ry) and Thomas Aquinas (the 13th cen­tu­ry), with per­haps a few Romans thrown in there and (if you’re Jew­ish) Mai­monides (12th cen­tu­ry).

But a key part of this lin­eage was the East­ward turn that the great works of Greek and Roman phi­los­o­phy took dur­ing the so-called Dark Ages, when they were pre­served and copied in the Islam­ic world, and this peri­od pro­duced a wealth of phi­los­o­phy includ­ing two fig­ures who became influ­en­tial enough in the West that their names were Latinized: Ibn Sīnā (980‑1037 C.E.) and Ibn Rushd, a.k.a. Aver­roes (1126–1198). Aquinas was very famil­iar with these fig­ures and incor­po­rat­ed them into his influ­en­tial works, and in the case of Ibn Sina, at least, impor­tant fig­ures like John Locke had def­i­nite­ly known at least about his views, if not his actu­al works.

On the Par­tial­ly Exam­ined Life Phi­los­o­phy Pod­cast, which has been going for 13 years now, we range wide­ly over the his­to­ry of phi­los­o­phy but had not actu­al­ly cracked the Islam­ic world. Luck­i­ly, Ibn Sīnā is one of the favorite philoso­phers of one of our favorite guests, Peter Adam­son of King’s Col­lege Lon­don. Peter runs his own pod­cast, The His­to­ry of Phi­los­o­phy (With­out Any Gaps), which as the name implies, cov­ers Medieval phi­los­o­phy with admirable thor­ough­ness, cov­er­ing not only Ibn Sīnā and Ibn Rushd, but also fig­ures like al-Rāzī, al-Fārābī, Al-Ghazālī, and many oth­ers.

Peter was good enough to rec­om­mend some read­ings to intro­duce us and our lis­ten­ers to this fig­ure, some of which he actu­al­ly wrote. Because of the vol­ume, redun­dan­cy, and style of Ibn Sīnā’s writ­ings, some sort of guide to col­lect and to some degree explain pas­sages is essen­tial for get­ting a han­dle on this idio­syn­crat­ic and bril­liant thinker. He wrote at least three dif­fer­ent ver­sions of his all-encom­pass­ing sys­tem, which was influ­enced by and meant to sup­plant Aris­totle’s. In addi­tion to philosophical/theological top­ics, it includ­ed math­e­mat­ics, sci­ence, psy­chol­o­gy, and more. So instead of try­ing to read a whole work cov­er­ing all that, it makes more sense to pick indi­vid­ual top­ics and then look at the var­i­ous for­mu­la­tions he gave about these.

Our two top­ics for this dis­cus­sion were a pecu­liar argu­ment for the exis­tence of God — with impor­tant impli­ca­tions for talk­ing about meta­physics more gen­er­al­ly — and an argu­ment for the imma­te­ri­al­i­ty of the soul, which like­wise tells us a lot about the way that Ibn Sīnā thought about knowl­edge and its rela­tion to the world.

The argu­ment for the exis­tence of God was lat­er called by Thomas Aquinas “the argu­ment from con­tin­gency.” It posits that things in the world don’t sim­ply exist, but that they require some­thing else to sup­port their exis­tence. This isn’t a cause is the chrono­log­i­cal sense that we talk about it: a pri­or event that gave rise to the thing. Rather, the mate­r­i­al com­po­nents of some­thing in a cer­tain arrange­ment make it con­tin­ue to exist as that thing right now; for exam­ple, a house exists because its com­po­nent wood parts exist, with nails and such hold­ing them in place. And the wood in turn has its char­ac­ter because of its physical/chemical com­po­nents, etc. If these com­po­nent caus­es weren’t in place, the thing would not exist; the thing is thus “con­tin­gent,” mean­ing it might well not have exist­ed were it not for those caus­es.

This pic­ture of the uni­verse thus includes a giant net­work of causal­i­ty, but does that net­work itself rest on any­thing? Accord­ing to Ibn Sīnā, there must be some­thing that is not con­tin­gent that holds every­thing else up. But is this thing God (in the sense that a good Mus­lim of his time would rec­og­nize it)? Ibn Sīnā then has a long series of argu­ments to show one by one that just by being “the nec­es­sary being,” this enti­ty also must be unique, must be all-pow­er­ful, gen­er­ous, and all the oth­er things one would expect God to be.

The argu­ment for the immor­tal­i­ty of the soul is per­haps Ibn Sīnā’s most famous argu­ment, often called the fly­ing or float­ing man argu­ment. It’s a thought exper­i­ment where­by you imag­ine you’ve just been cre­at­ed, but ful­ly mature, so you can think, but with no mem­o­ry, and your sens­es are inop­er­a­ble. You can’t even feel grav­i­ty or the ground under your feet (thus the “fly­ing” part). Accord­ing to Ibn Sīnā, you would still in such a sit­u­a­tion know that you exist. Since your appre­hen­sion of self did not include any part of your body (you could­n’t feel your body at all), that is sup­posed to prove that your body is not an essen­tial part of what you are.

Ibn Sīnā thought this argu­ment defin­i­tive because of his the­o­ry of knowl­edge by which if you know any­thing at all, then you know about the essen­tial com­po­nents of that thing. If you know what a tri­an­gle is, you know that it’s an abstract geo­met­ri­cal fig­ure with three straight sides. If you know what a horse is, you know that it’s a bio­log­i­cal ani­mal with a par­tic­u­lar char­ac­ter that you can iden­ti­fy. And to know what you are essen­tial­ly, you only need know that feel­ing of your own mind; any­thing else about that mind being asso­ci­at­ed with a par­tic­u­lar body that lives in a par­tic­u­lar part of the world and is just knowl­edge of con­tin­gent, rela­tion­al facts about your­self.

PEL hosts Mark Lin­sen­may­er and Dylan Casey grap­ple in detail with Peter about these argu­ments, both on this record­ing and on a sec­ond part of the dis­cus­sion for those that want to hear more. To read more about these argu­ments and get the cita­tions to the texts we read for this dis­cus­sion, see the essay for this episode at partiallyexaminedlife.com. The His­to­ry of Phi­los­o­phy pod­cast also fea­tures four mono­logues and an inter­view about Ibn Sīnā. Don’t let this gap in your knowl­edge of major fig­ures in intel­lec­tu­al his­to­ry remain unfilled!

Mark Lin­sen­may­er is the host of the Par­tial­ly Exam­ined Life, Pret­ty Much Pop, and Naked­ly Exam­ined Music pod­casts. He is a writer and musi­cian work­ing out of Madi­son, Wis­con­sin. Read more Open Cul­ture posts about The Par­tial­ly Exam­ined Life.

Image by Solomon Grundy.

Leonardo da Vinci’s Notebooks Get Digitized: Where to Read the Renaissance Man’s Manuscripts Online

From the hand of Leonar­do da Vin­ci came the Mona Lisa and The Last Sup­per, among oth­er art objects of intense rev­er­ence and even wor­ship. But to under­stand the mind of Leonar­do da Vin­ci, one must immerse one­self in his note­books. Total­ing some 13,000 pages of notes and draw­ings, they record some­thing of every aspect of the Renais­sance man’s intel­lec­tu­al and dai­ly life: stud­ies for art­works, designs for ele­gant build­ings and fan­tas­ti­cal machines, obser­va­tions of the world around him, lists of his gro­ceries and his debtors. Intend­ing their even­tu­al pub­li­ca­tion, Leonar­do left his note­books to his pupil Francesco Melzi, by the time of whose own death half a cen­tu­ry lat­er lit­tle had been done with them.

Absent a prop­er stew­ard, Leonar­do’s note­books scat­tered across the world. Six cen­turies lat­er, their sur­viv­ing pages con­sti­tute a series of codices in the pos­ses­sion of such enti­ties as the Bib­liote­ca Ambrosiana, the British Muse­um, the Insti­tut de France, and Bill Gates.

In recent years, they and their col­lab­o­rat­ing orga­ni­za­tions have made efforts to open Leonar­do’s note­books to the world, dig­i­tiz­ing them, trans­lat­ing them, and orga­niz­ing them for con­ve­nient brows­ing on the web. Here on Open Cul­ture, we’ve pre­vi­ous­ly fea­tured the Codex Arun­del as made avail­able to the pub­lic by the British Library, Codex Atlanti­cus by the Visu­al Agency, and the three-part Codex Forster by the Vic­to­ria & Albert Muse­um.

Oth­er col­lec­tions of Leonar­do’s note­books made avail­able to view online include the Madrid Codices at the Bib­liote­ca Nacional de España, the Codex Trivulzianus at the Archi­vo Stori­co Civi­co e Bib­liote­ca Trivulziana, and the Codex on the Flight of Birds at the Smith­son­ian Nation­al Air and Space Muse­um. (Pub­lished as a stand­alone book, his Trea­tise on Paint­ing is avail­able to down­load at Project Guten­berg.) Even so, many of the pages Leonar­do wrote haven’t yet made it to the inter­net, and even when they do, gen­er­a­tions of inter­pre­tive work — well beyond revers­ing his “mir­ror writ­ing” — will sure­ly remain. Much as human­i­ty is only now putting some of his inven­tions to the test, the full pub­li­ca­tion of his note­books remains a work in progress. Leonar­do him­self would sure­ly under­stand: after all, one can’t cul­ti­vate a mind like his with­out patience.

Relat­ed Con­tent:

The Ele­gant Math­e­mat­ics of Vit­ru­vian Man, Leonar­do da Vinci’s Most Famous Draw­ing: An Ani­mat­ed Intro­duc­tion

Down­load the Sub­lime Anato­my Draw­ings of Leonar­do da Vin­ci: Avail­able Online, or in a Great iPad App

Leonar­do da Vinci’s Bizarre Car­i­ca­tures & Mon­ster Draw­ings

Leonar­do da Vinci’s Hand­writ­ten Resume (1482)

Leonar­do Da Vinci’s To Do List (Cir­ca 1490) Is Much Cool­er Than Yours

Why Did Leonar­do da Vin­ci Write Back­wards? A Look Into the Ulti­mate Renais­sance Man’s “Mir­ror Writ­ing”

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Pink Floyd’s David Gilmour Composes a Soundtrack to Arthur C. Clarke’s Documentary Fractals: The Colors of Infinity

An observ­er once called the Man­del­brot Set “The Thumbprint of God,” the sim­ple equa­tion that led to the dis­cov­ery of frac­tal geog­ra­phy, chaos the­o­ry, and why games like No Man’s Sky even exist. In 1994, Arthur C. Clarke, writer of both sci­ence fic­tion and sci­ence fact, nar­rat­ed a one-hour doc­u­men­tary on the new math­e­mat­ics, called Frac­tals: The Col­ors of Infin­i­ty. If that sounds famil­iar, dear read­er, it’s because we’ve told you about it long ago. But it’s worth revis­it­ing, and it’s worth men­tion­ing that the sound­track was cre­at­ed by Pink Floyd’s David Gilmour.

To be hon­est, at first I wasn’t real­ly hear­ing that Floyd vibe, just some pleas­ant synth-strings you could find on any num­ber of doc­u­men­taries. But then Clarke explains the impli­ca­tion of the Man­del­brot equa­tion, end­ing it with “This real­ly is infin­i­ty.” And then Boom, the acid hit.

Or rather, the rain­bow com­put­er graph­ics of the end­less zoom hit, and it was unmis­tak­ably Gilmour—cue up 5:19 and be care­ful with that frac­tal, Eugene. This hap­pens again at 14:30, 25:12, 31:07, 35:46, 38:22, 43:22, 44:51, and 50:06 for those with an itchy scrub­bing fin­ger. But stick around for the whole doc, as the his­to­ry of how we got to the equa­tion, its prece­dents in nature and art, and the impli­ca­tions only hint­ed at in the pro­gram, all make for inter­est­ing view­ing.

The music will remind you in places of “Shine On Your Crazy Dia­mond”, “Obscured by Clouds,” and “On the Run.” When a DVD was released years lat­er, a spe­cial fea­ture iso­lat­ed just Gilmour’s music and the frac­tal ani­ma­tion.

Gilmour has con­tributed sound­track work to oth­er pro­grams. He has an uncred­it­ed per­for­mance on Guy Pratt’s sound­track from 1995’s Hack­ers; inci­den­tal music for 1992’s Ruby Takes a Trip with Ruby Wax; and a 1993 doc­u­men­tary on the arts and drug use called The Art of Trip­ping.

There are no offi­cial releas­es of this sound­track work, but one user has put up 16 min­utes of the Colours of Infin­i­ty music over at Sound­Cloud.

 

Relat­ed Con­tent:

David Gilmour, David Cros­by & Gra­ham Nash Per­form the Pink Floyd Clas­sic, “Shine on You Crazy Dia­mond” (2006)

Watch David Gilmour Play the Songs of Syd Bar­rett, with the Help of David Bowie & Richard Wright

Arthur C. Clarke Pre­dicts the Future in 1964 … And Kind of Nails It

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the Notes from the Shed pod­cast and is the pro­duc­er of KCR­W’s Curi­ous Coast. You can also fol­low him on Twit­ter at @tedmills, and/or watch his films here.

The Utopian, Socialist Designs of Soviet Cities

Mod­ernist archi­tec­ture trans­formed the mod­ern city in the 20th cen­tu­ry, for good and ill. Nowhere is this trans­for­ma­tion more evi­dent than the for­mer Sovi­et Union and its for­mer republics. There, we find truth in the west­ern stereo­types of the Sovi­et city as cold, face­less, and soul-crush­ing­ly non­de­script — so much so that the plot of a 1975 Russ­ian TV film called The Irony of Fate, or Enjoy Your Bath!, hinges on a man drunk­en­ly trav­el­ing to Leningrad by mis­take and falling asleep in a stranger’s apart­ment, think­ing it’s his own place in Moscow. Rus­sians found the joke so relat­able, they began a tra­di­tion of watch­ing the film each year on Christ­mas, as the City Beau­ti­ful above video on Sovi­et urban archi­tec­ture points out.

Once it had elim­i­nat­ed pri­vate prop­er­ty, the exper­i­ment of the Sovi­et Union began with good inten­tions, archi­tec­tural­ly-speak­ing. Con­struc­tivism, the first form of dis­tinct­ly Sovi­et archi­tec­ture, was devel­oped first as an art move­ment by Vladimir Tatlin and Alexan­der Rod­chenko. Con­struc­tivists sought to bal­ance the nation’s need to build tons of new hous­ing under harsh eco­nom­ic con­di­tions with “ambi­tion for using the built envi­ron­ment to engi­neer soci­etal changes and instill the avant-garde in every­day life,” points out the Design­ing Build­ings Wiki. Draw­ing from Bauhaus and Futur­ism, the move­ment only last­ed into the 1930s. Many of its finest designs went unre­al­ized, but it left a sig­nif­i­cant mark on sub­se­quent archi­tec­tur­al move­ments like Bru­tal­ism.

The syn­the­sis of beau­ty and util­i­ty would fall apart, how­ev­er, under the mas­sive col­lec­tiviz­ing dri­ves of Stal­in. When his reign end­ed, pub­lic hous­ing blocks known as “Krushchy­ovkas” sprang up, named after the pre­mier “who ini­ti­at­ed their mass pro­duc­tion in the late 1950s,” writes Mark Byrnes at Bloomberg City­Lab. This was “a dis­tinct­ly banal archi­tec­tur­al type” built quick­ly and cheap­ly when Moscow “had twice the pop­u­la­tion its hous­ing stock could accom­mo­date. Five-sto­ry Krush­choyvkas popped up in new­ly planned microdis­tricts.” These, as you’ll see in the explain­er video, could be added on to exist­ing cities indef­i­nite­ly for max­i­mal urban sprawl “in hopes of alle­vi­at­ing the severe hous­ing cri­sis exac­er­bat­ed under Joseph Stal­in.”

As the pop­u­lar­i­ty of The Irony of Fate demon­strates, Krush­choyvkas intro­duced seri­ous prob­lems of their own, includ­ing their grim­ly com­ic same­ness. The film begins with an ani­mat­ed his­to­ry les­son on Sovi­et urban plan­ning. “The urban design was not flex­i­ble,” author Philipp Meuser tells Byrnes. “This was the first cri­tique of them dat­ing back to the ear­ly ‘60s.” Lat­er ver­sions built under Brezh­nev and called “Brezh­nevkis” intro­duced dif­fer­ent shapes and sizes to break up the monot­o­ny. All of the hous­ing blocks were built to last 20 to 25 years and were not well-main­tained, if they were main­tained at all. The ear­li­est began dete­ri­o­rat­ing in the ‘70s.

At their height, how­ev­er, Krush­choyvkas “were pop­u­lar because it was rev­o­lu­tion­ary for hous­ing pol­i­tics.” One U.S. offi­cial put it in 1967: “What the Rus­sians have done is to devel­op the only tech­nol­o­gy in the world to pro­duce accept­able, low-cost hous­ing on a large scale.” Cities around the world fol­lowed suit in build­ings like the Japan­ese danchi, for exam­ple, and the infa­mous­ly awful Amer­i­can pub­lic hous­ing projects of the 60s and 70s, built along sim­i­lar lines as the Krushchy­ovkas and the mis­guid­ed urban design the­o­ries of Swiss archi­tect Le Cor­busier, anoth­er mod­ernist who, like the Con­struc­tivists, reimag­ined city space accord­ing to a mod­el of mass pro­duc­tion.

The orig­i­nal Con­struc­tivist man­i­festo, pub­lished in 1923, promised art and build­ing “of no dis­cernible ‘style’ but sim­ply a prod­uct of an indus­tri­al order like a car, an aero­plane and such like.” The real­i­ty of Con­struc­tivist designs — like the designs of cars and aero­planes — involved a great deal of imag­i­na­tion and cre­ativ­i­ty. But the archi­tec­tur­al lega­cy of what Con­struc­tivists tout­ed as “tech­ni­cal mas­tery and orga­ni­za­tion of mate­ri­als” — under the mas­sive­ly cen­tral­ized bureau­cra­cy of the ful­ly real­ized one-par­ty Com­mu­nist state — cre­at­ed some­thing entire­ly dif­fer­ent than the ide­al­is­tic avant-gardists had once intend­ed for the mod­ern city.

Relat­ed Con­tent: 

Every­thing You Need to Know About Mod­ern Russ­ian Art in 25 Min­utes: A Visu­al Intro­duc­tion to Futur­ism, Social­ist Real­ism & More

When Sovi­et Artists Turned Tex­tiles (Scarves, Table­cloths & Cur­tains) into Beau­ti­ful Pro­pa­gan­da in the 1920s & 1930s

The Glo­ri­ous Poster Art of the Sovi­et Space Pro­gram in Its Gold­en Age (1958–1963)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

A 5‑Hour Walking Tour of Paris and Its Famous Streets, Monuments & Parks

“We’ll always have Paris,” Bog­a­rt tells Bergman in the final scene of Casablan­ca, a line and film insep­a­ra­ble from the grand mythol­o­gy of Paris. The city still inspires non-Parisians to pur­chase Belle Epoque poster art by the shipload and binge Net­flix series in which Paris looks like a “city where the clouds part, your brain clears, and your soul finds mean­ing,” Alex Abad-San­tos writes at Vox. It’s also a place in such media where one can seem to find “suc­cess with­out much sac­ri­fice.”

Paris was the city where Hem­ing­way felt “free… to walk any­where,” he wrote in A Move­able Feast; where James Bald­win wrote in his 1961 essay “New Lost Gen­er­a­tion” of “the days when we walked through Les Halles singing, lov­ing every inch of France and lov­ing each oth­er… the nights spent smok­ing hashish in the Arab cafes… the morn­ing which found us telling dirty sto­ries, true sto­ries, sad and earnest sto­ries, in gray workingman’s cafes.”

The image of Paris has not always been so full of romance and escapism, espe­cial­ly for Parisians like Charles Baude­laire. “For the first time Paris becomes the sub­ject of lyric poet­ry” in Baude­laire, wrote Wal­ter Ben­jamin in The Arcades Project, a major, unfin­ished work on Paris in the 19th cen­tu­ry. Like the expats, Baudelaire’s imag­i­na­tion strolled through the city, freed from respon­si­bil­i­ty. But “the Paris of his poems is a sunken city, and more sub­ma­rine than sub­ter­ranean.”

The Paris of rev­o­lu­tion­ary fer­vor, com­munes, bar­ri­cades, and cat­a­combs… of Rim­baud, Coco Chanel, the Sit­u­a­tion­ists…. There are too many ver­sions of the city of lights; we can­not have them all. For the past year, we have not been able to see any part of it but from afar. Thanks to the mag­ic of YouTube, how­ev­er, we can walk the city for hours — or watch some­one else do it, in any case. The five-hour walk­ing tour at the top may skip the places a mod­ern-day Baude­laire would want us to see, but it does include “the most famous streets, mon­u­ments and parks,” notes the descrip­tion,

You’ll also find here short­er video walk­ing tours of Mont­martre, the Eif­fel Tow­er, and Lux­em­bourg Gar­dens, where Hem­ing­way would often meet Gertrude Stein and her dog, and where he found him­self “learn­ing very much “ from Cézanne about how to move beyond sim­ply “writ­ing sim­ple true sen­tences.” We are unlike­ly to have these kinds of expe­ri­ences on our video walk­ing tours. But we can get a taste of what it’s like to briskly cruise Parisian streets in the 21st cen­tu­ry, an expe­ri­ence increas­ing­ly like­ly to become a vir­tu­al one for future writ­ers, poets, and expats and tourists of all kinds.

Relat­ed Con­tent: 

Take a Vir­tu­al Tour of the Paris Cat­a­combs

Take an Aer­i­al Tour of Medieval Paris

Down­load 200+ Belle Époque Art Posters: An Archive of Mas­ter­pieces from the “Gold­en Age of the Poster” (1880–1918)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

In 1926, Nikola Tesla Predicts the World of 2026

Not long after Niko­la Tes­la died in 1943, the world seemed to for­get him. The first pub­lic trib­ute paid to his con­sid­er­able research and devel­op­ment in the realm of elec­tric­i­ty there­after came in 1960 with the intro­duc­tion of the tes­la, the SI unit of mag­net­ic flux den­si­ty. But in the decades since Tes­la has enjoyed an after­life as an icon of under-appre­ci­at­ed pre­science. Some of this rep­u­ta­tion is based on inter­views giv­en in the 1920s and 1930s, when he was still a celebri­ty. Take the short Col­liers mag­a­zine pro­file from 1926 in which he fore­sees the emer­gence of devices that will allow us “to com­mu­ni­cate with one anoth­er instant­ly, irre­spec­tive of dis­tance”; a man, Tes­la pre­dicts, “will be able to car­ry one in his vest pock­et.”

This arti­cle is one source of the words spo­ken in the Voic­es of the Past video above. In it, Tes­la also speaks of a future huge­ly enriched by the “wire­less ener­gy” he spent much of his career pur­su­ing. It will pow­er “fly­ing machines” in which “we shall ride from New York to Europe in a few hours.” A house­hold’s dai­ly news­pa­per “will be print­ed ‘wire­less­ly’ in the home dur­ing the night.”

Thanks to instant world­wide com­mu­ni­ca­tion, “inter­na­tion­al bound­aries will be large­ly oblit­er­at­ed and a great step will be made toward the uni­fi­ca­tion and har­mo­nious exis­tence of the var­i­ous races inhab­it­ing the globe.” All the while, new gen­er­a­tions of ever bet­ter-edu­cat­ed women “will ignore prece­dent and star­tle civ­i­liza­tion with their progress.”

Many will applaud Tes­la’s views on the advance­ment of women, though here his think­ing takes a turn that may give pause even to the most for­ward-think­ing among us today: “The acqui­si­tion of new fields of endeav­or by women, their grad­ual usurpa­tion of lead­er­ship, will dull and final­ly dis­si­pate fem­i­nine sen­si­bil­i­ties, will choke the mater­nal instinct, so that mar­riage and moth­er­hood may become abhor­rent and human civ­i­liza­tion draw clos­er and clos­er to the per­fect civ­i­liza­tion of the bee.” The inven­tor of alter­nat­ing cur­rent has much to say in favor of api­an soci­ety, “the most high­ly orga­nized and intel­li­gent­ly coor­di­nat­ed sys­tem of any form of non­ra­tional ani­mal life.” And so why not restruc­ture human civ­i­liza­tion around a sin­gle queen?

This video also draws on a 1937 inter­view with Tes­la in Lib­er­ty mag­a­zine, which fea­tures even more dis­com­fit­ing propo­si­tions. “The only method com­pat­i­ble with our notions of civ­i­liza­tion and the race is to pre­vent the breed­ing of the unfit by ster­il­iza­tion and the delib­er­ate guid­ance of the mat­ing instinct,” Tes­la insists. “The Sec­re­tary of Hygiene or Phys­i­cal Cul­ture will be far more impor­tant in the cab­i­net of the Pres­i­dent of the Unit­ed States who holds office in the year 2035 than the Sec­re­tary of War.” Despite per­haps hav­ing crossed the line into mad-sci­en­tism, Tes­la remained inci­sive about the per­sis­tent con­di­tion of humans under high tech­nol­o­gy. “We suf­fer from the derange­ment of our civ­i­liza­tion because we have not yet com­plete­ly adjust­ed our­selves to the machine age,” he claims. “The solu­tion of our prob­lems does not lie in destroy­ing but in mas­ter­ing the machine.” Here in the 21st cen­tu­ry, of course, many of us would be con­tent sim­ply to gain mas­tery over the one in our vest pock­et.

Relat­ed Con­tent:

Niko­la Tes­la Accu­rate­ly Pre­dict­ed the Rise of the Inter­net & Smart Phone in 1926

Niko­la Tesla’s Pre­dic­tions for the 21st Cen­tu­ry: The Rise of Smart Phones & Wire­less, The Demise of Cof­fee, The Rule of Eugen­ics (1926/35)

The Elec­tric Rise and Fall of Niko­la Tes­la: As Told by Tech­noil­lu­sion­ist Mar­co Tem­pest

Futur­ist from 1901 Describes the World of 2001: Opera by Tele­phone, Free Col­lege & Pneu­mat­ic Tubes Aplen­ty

A 1947 French Film Accu­rate­ly Pre­dict­ed Our 21st-Cen­tu­ry Addic­tion to Smart­phones

Hear an Ancient Chi­nese His­to­ri­an Describe The Roman Empire (and Oth­er Voic­es of the Past)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.


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