Modern Art & Ideas: A Free Online Course from the Museum of Modern Art
Looking at modern art through the lens of different themes can reveal surprising connections and new insights. In this online course Modern Art & Ideas, students explore four themes taught at The Museum of Modern Art: Places and Spaces, Art and Identity, Transforming Everyday Objects, Art and Society. The course features audio interviews with artists, designers, and curators.
You can take the course for free by selecting the audit function upon enrollment. If you want to take the course for credit, you will need to pay a fee.
Modern Art & Ideas will be added to our collection, 1,700 Free Online Courses from Top Universities.
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For a complete list of online courses, please visit our complete collection, 1,700 Free Online Courses from Top Universities.
For a list of online certificate programs, visit 200 Online Certificate & Microcredential Programs from Leading Universities & Companies, which features programs from our partners Coursera, Udacity, FutureLearn and edX.
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Read More...Seeing Through Photographs: A Free Online Course from the Museum of Modern Art
In this course, “Seeing Photographs,” from the Museum of Modern Art, you will look closely at 100 photographs from the collection of The Museum of Modern Art, going behind the scenes of the Museum and into artist studios through original films and audio interviews. You will hear a variety of perspectives on the ways photography has been used throughout its 180-year history: as a means of artistic expression, a tool for science and exploration, an instrument of documentation, a way to tell stories and record histories, and a mode of communication and critique. Short texts and readings from MoMA publications provide enhanced context for the works in the course.
You can take “Seeing Photographs” for free by selecting the audit option upon enrollment. For a fee you can take the course for credit.
Find “Seeing Photographs” listed in our collection, 1,700 Free Online Courses from Top Universities.
Related Content:
For a complete list of online courses, please visit our complete collection, 1,700 Free Online Courses from Top Universities.
For a list of online certificate programs, visit 200 Online Certificate & Microcredential Programs from Leading Universities & Companies, which features programs from our partners Coursera, Udacity, FutureLearn and edX.
And if you’re interested in Online Mini-Masters and Master’s Degrees programs from universities, see our collection: Online Degrees & Mini Degrees: Explore Masters, Mini Masters, Bachelors & Mini Bachelors from Top Universities.
Read More...Pyramids of Giza: Ancient Egyptian Art and Archaeology–a Free Online Course from Harvard
From Harvard’s Peter Der Manuelian comes Pyramids of Giza: Ancient Egyptian Art and Archaeology offered on the edX platform.
Explore the archaeology, history, art, and hieroglyphs surrounding the famous Egyptian Pyramids at Giza. Learn about Old Kingdom pharaohs and elites, tombs, temples, the Sphinx, and how new technology is unlocking their secrets.
Where is Giza? How were the Pyramids built? How did the cemeteries and hundreds of decorated tombs around them develop? What was Giza’s contribution to this first great age of ancient Egyptian civilization, the Old Kingdom?
The Giza Plateau and its cemeteries — including the majestic Pyramids and the Great Sphinx — are stirring examples of ancient Egyptian architecture and culture. They provide windows into ancient Egyptian society, but also contain mysteries waiting to be solved. The Egyptian Pyramids at Giza provide an opportunity to explore the history of archaeology and to learn about some of the modern methods shaping the discipline today.
This introductory course will explore the art, archaeology, and history surrounding the Giza Pyramids. We will learn about Egyptian pharaohs and high officials of the Pyramid Age, follow in the footsteps of the great 20th-century expeditions, and discover how cutting-edge digital tools like 3D-modeling are reshaping the discipline of Egyptology.
Join us on this online journey to ancient Egypt’s most famous archaeological site as we uncover the history and significance of Giza, and use new digital techniques to unravel the mysteries of its ancient tombs and temples.
You can take the course for free by selecting the audit option upon enrollment, or take it for credit for a feel. Enroll here.
Find more courses on our list, 1,700 Free Online Courses from Top Universities.
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What Ancient Egyptian Sounded Like & How We Know It
Read More...The Foundations of Positive Psychology: Free Online Courses from the University of Pennsylvania
From Martin Seligman and the University of Pennsylvania comes The Foundations of Positive Psychology Specialization–a series of four courses that provides an introduction to key theories and research in the field of positive psychology. The individual courses include:
- Positive Psychology: Martin E. P. Seligman’s Visionary Science (taught by Martin E.P. Seligman, Ph.D.)
- Positive Psychology: Applications and Interventions (James Pawelski, Ph.D.)
- Positive Psychology: Character, Grit and Research Methods (Claire Robertson-Kraft, Ph.D. and Angela Duckworth)
- Positive Psychology: Resilience Skills (Karen Reivich, Ph.D.)
You can take each course for free if you enroll with the “audit” function upon enrollment. Or, for a fee, you can take the courses and receive a certificate. The choice is yours.
For more psychology courses, visit our collection: Free Online Psychology & Neuroscience Courses, a subset of our collection, 1,700 Free Online Courses from Top Universities.
Related Content:
For a complete list of online courses, please visit our complete collection, 1,700 Free Online Courses from Top Universities.
For a list of online certificate programs, visit 200 Online Certificate & Microcredential Programs from Leading Universities & Companies, which features programs from our partners Coursera, Udacity, FutureLearn and edX.
And if you’re interested in Online Mini-Masters and Master’s Degrees programs from universities, see our collection: Online Degrees & Mini Degrees: Explore Masters, Mini Masters, Bachelors & Mini Bachelors from Top Universities.
Read More...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…)
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Ayun Halliday is an author, illustrator, theater maker and Chief Primatologist of the East Village Inky zine. Follow her @AyunHalliday.
Read More...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.
Read More...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.
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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.
Read More...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.
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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.
Read More...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.
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Josh Jones is a writer and musician based in Durham, NC. Follow him at @jdmagness
Read More...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.
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Take a Virtual Tour of the Paris Catacombs
Take an Aerial Tour of Medieval Paris
Josh Jones is a writer and musician based in Durham, NC. Follow him at @jdmagness
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