Stephen King Explains the Key to His Creativity: Not Losing the Dream-State Thinking All Children Are Born With

While noth­ing could make me per­son­al­ly want to return to child­hood, chil­dren do, for bet­ter or for worse, per­ceive the world more vivid­ly than adults. The best writ­ing for kids makes rich nar­ra­tive use of that fact, as do sto­ries about but not for kids by writ­ers who haven’t for­got­ten their pre-grown-up selves’ expe­ri­ence of real­i­ty. Stephen King, for instance, hard­ly writes chil­dren’s lit­er­a­ture, but his nov­els about the fear that seeps into every cor­ner of work­ing-class Amer­i­ca often include very young char­ac­ters. Not only does King write plau­si­bly from their psy­cho­log­i­cal point of view, he uses that point of view as an engine of his entire project.

King, in a 1989 inter­view on WAM­C’s Pub­lic Radio Book Show, elab­o­rat­ed on “the two things that inter­est me about child­hood,” the first being that “it’s a secret world that exists by its own rules and lives in its own cul­ture, and the sec­ond that “we for­get what it is to be a child and we for­get that life, which is kind of exot­ic and strange.” Though read­ers often ask him what ago­nies his child­hood must have vis­it­ed upon him that spurred him to write such vivid­ly hor­rif­ic fic­tion, King does­n’t remem­ber any­thing wrong with his for­ma­tive years. But he does remem­ber “that we think in a dif­fer­ent way as chil­dren. We tend to think around cor­ners instead of in straight lines.”

We see these dif­fer­ences ani­mat­ed in the Blank on Blank video at the top of the post, which envi­sions the adult King in the world of imag­i­na­tion that kids instinc­tive­ly inhab­it and out of which they even­tu­al­ly grow, but to which he reg­u­lar­ly returns to write his sto­ries. “Some­times for a kid, the short­est dis­tance between two points is not a straight line and that’s the way that we think and dream,” he says. “As chil­dren we tend to live in this kind of dream state [ … ] and because I equate that sort of dream state with a height­ened sort of men­tal state, I make this easy cross-con­nec­tion between child­hood and strange pow­ers, para­nor­mal pow­ers or what­ev­er, and it has been suc­cess­ful as a fic­tion­al device.”

As the source of such best­sellers as Car­rieThe StandChris­tineIt, the Dark Tow­er series, and count­less oth­er works, it’s been suc­cess­ful to say the least. If con­nect­ing one thing to anoth­er in new ways — be those things peo­ple, places, events, ideas, feel­ings, or what­ev­er else — con­sti­tutes the cen­tral act of cre­ation, then it makes sense that the nat­u­ral­ly asso­cia­tive nature of a child’s imag­i­na­tion, har­nessed to an adult’s expe­ri­ence and dis­ci­pline, can pro­duce such abun­dant and wide­ly res­o­nant results. No coin­ci­dence, sure­ly, that young­sters unable to pay atten­tion to the lin­ear pro­gres­sion of the class­room get labeled “dream­ers,” a ten­den­cy that King has used to his advan­tage — though he seems to have got most of his tex­tu­al mileage out of the night­mares.

Relat­ed Con­tent:

Stephen King’s Top 20 Rules for Writ­ers

Stephen King Writes A Let­ter to His 16-Year-Old Self: “Stay Away from Recre­ation­al Drugs”

Stephen King on the Mag­ic Moment When a Young Writer Reads a Pub­lished Book and Says: “This Sucks. I Can Do Bet­ter.”

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Edward Hopper’s Iconic Painting Nighthawks Explained in a 7‑Minute Video Introduction

If any one paint­ing stands for mid-twen­ti­eth-cen­tu­ry Amer­i­ca, Nighthawks does. In fact, Edward Hop­per’s 1942 can­vas of four fig­ures in a late-night New York City din­er may qual­i­fy as the most vivid evo­ca­tion of that coun­try and time in any form. For Evan Puschak, bet­ter known as the video essay­ist Nerd­writer, the expe­ri­ence of Nighthawks goes well beyond the visu­al realm. “I’ve always thought of him in a sort of aro­mat­ic way,” says Puschak of the artist, “because his paint­ings evoke the same kinds of feel­ings and mem­o­ries that I get from the sense of smell, as if he was chan­nel­ing direct­ly into my lim­bic sys­tem, exca­vat­ing moments that were stored deeply away.”

But Puschak would­n’t have expe­ri­enced the ear­ly 1940s first-hand, much less the turn-of-the-cen­tu­ry peri­od in which Hop­per grew up. Nor would have most of the peo­ple cap­ti­vat­ed by Nighthawks today, much less those count­less appre­ci­a­tors as yet unborn. How does Hop­per, in his most famous paint­ing and many oth­ers, at once cap­ture a time and a place while also res­onat­ing on a deep­er, more uni­ver­sal­ly human lev­el?

Puschak takes up that ques­tion in “Look through the Win­dow,” a video essay that exam­ines the pow­er of Hop­per’s art, “clean, smooth, and almost too real,” through a break­down of Nighthawks, an expres­sion of all of the artist’s themes: “lone­li­ness, alien­ation, voyeurism, qui­et con­tem­pla­tion, and more.”

The effec­tive­ness of the paint­ing’s com­po­si­tion, in Puschak’s analy­sis, comes from such ele­ments as the ambi­gu­i­ty of the rela­tion­ships between its char­ac­ters, the strong diag­o­nal lines of the din­er’s archi­tec­ture, the use of light in the dark­ness, and the win­dows so clear as to look “as if they’re not even there,” all so mem­o­rably real­ized by Hop­per’s painstak­ing ded­i­ca­tion to his work. (His long and involved process, which we’ve pre­vi­ous­ly fea­tured here, even includ­ed a kind of sto­ry­board­ing.) “As slow­ly and delib­er­ate­ly as he paint­ed,” Puschak says, “he want­ed us to look — real­ly look, and to be made vul­ner­a­ble, as a view­er always is.”

Many Amer­i­cans must have felt such vul­ner­a­bil­i­ty with a spe­cial acute­ness at the time Hop­per fin­ished paint­ing Nighthawks, “the weeks and days fol­low­ing the bomb­ing of Pearl Har­bor, when every­one in New York City was para­noid about anoth­er attack.” Every­one, that is, except Edward Hop­per, who kept his stu­dio light on and kept on paint­ing beneath it. “The future was very uncer­tain at this moment in time, as uncer­tain as the dark­ness that frames the patrons of this din­er, a dark­ness they’re launched into by Hop­per’s com­po­si­tion and our gaze.” Some might say that times, in Amer­i­ca and else­where, haven’t become much more cer­tain since. We, like Hop­per, could do much worse than con­tin­u­ing to cre­ate ever more delib­er­ate­ly, and to see ever more clear­ly.

Relat­ed Con­tent:

How Edward Hop­per “Sto­ry­board­ed” His Icon­ic Paint­ing Nighthawks

Painters Paint­ing: The Defin­i­tive Doc­u­men­tary Por­trait of the New York Art World (1940–1970)

Whit­ney Muse­um Puts Online 21,000 Works of Amer­i­can Art, By 3,000 Artists

The Muse­um of Mod­ern Art (MoMA) Puts Online 65,000 Works of Mod­ern Art

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Hemingway, Fitzgerald, Faulkner: A Free Yale Course

This course taught by Yale pro­fes­sor Wai Chee Dimock exam­ines major works by three icon­ic Amer­i­can authors–Ernest Hem­ing­way, F. Scott Fitzger­ald, and William Faulkn­er. Along the way, Dimock explores these authors’ “inter­con­nec­tions on three ana­lyt­ic scales: the macro his­to­ry of the Unit­ed States and the world; the for­mal and styl­is­tic inno­va­tions of mod­ernism; and the small details of sen­so­ry input and psy­chic life.” You can access the 24 lec­tures in Hem­ing­way, Fitzger­ald, Faulkn­er on YouTube, or on iTunes in video and audio. Texts dis­cussed in the course include:

Faulkn­er, William. As I Lay Dying.

Faulkn­er, William. Light in August.

Faulkn­er, William. The Sound and the Fury.

Fitzger­ald, F. Scott. The Great Gats­by.

Fitzger­ald, F. Scott. The Short Sto­ries of F. Scott Fitzger­ald: A New Col­lec­tion.

Fitzger­ald, F. Scott. Ten­der is the Night.

Hem­ing­way, Ernest. For Whom the Bell Tolls.

Hem­ing­way, Ernest. In Our Time.

Hem­ing­way, Ernest. To Have and Have Not.

Find more infor­ma­tion about this course, includ­ing the syl­labus, over at this Yale site.

Hem­ing­way, Fitzger­ald, Faulkn­er has been added to our list of Free Online Lit­er­a­ture cours­es, a sub­set of our meta col­lec­tion, 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. It’s a great way to see our new posts, all bun­dled in one email, each day.

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!

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How Leo Tolstoy Became a Vegetarian and Jumpstarted the Vegetarian & Humanitarian Movements in the 19th Century

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Leo Tol­stoy is remem­bered as both a tow­er­ing pin­na­cle of Russ­ian lit­er­a­ture and a fas­ci­nat­ing exam­ple of Chris­t­ian anar­chism, a mys­ti­cal ver­sion of which the aris­to­crat­ic author pio­neered in the last quar­ter cen­tu­ry of his life. After a dra­mat­ic con­ver­sion, Tol­stoy reject­ed his social posi­tion, the favored vices of his youth, and the dietary habits of his cul­ture, becom­ing a vocal pro­po­nent of veg­e­tar­i­an­ism in his ascetic quest for the good life. Thou­sands of his con­tem­po­raries found Tolstoy’s exam­ple deeply com­pelling, and sev­er­al com­munes formed around his prin­ci­ples, to his dis­may. “To speak of ‘Tol­stoy­ism,’” he wrote, “to seek guid­ance, to inquire about my solu­tion of ques­tions, is a great and gross error.”

“Still,” writes Kelsey Osgood at The New York­er, “peo­ple insist­ed on seek­ing guid­ance from him,” includ­ing a young Mahat­ma Gand­hi, who struck up a live­ly cor­re­spon­dence with the writer and in 1910 found­ed a com­mu­ni­ty called “Tol­stoy Farm” near Johan­nes­burg.

Though uneasy in the role of move­ment leader, the author of Anna Karen­i­na invit­ed such treat­ment by pub­lish­ing dozens of philo­soph­i­cal and the­o­log­i­cal works, many of them in oppo­si­tion to a con­trary strain of reli­gious and moral ideas devel­op­ing in the late nine­teenth cen­tu­ry. Often called “mus­cu­lar Chris­tian­i­ty,” this trend respond­ed to what many Vic­to­ri­ans thought of as a cri­sis of mas­culin­i­ty by empha­siz­ing sports and war­rior ideals and rail­ing against the “fem­i­niza­tion” of the cul­ture.

Tol­stoy might be said to rep­re­sent a “veg­etable Christianity”—seeking har­mo­ny with nature and turn­ing away from all forms of vio­lence, includ­ing the eat­ing of meat. In “The First Step,” an 1891 essay on diet and eth­i­cal com­mit­ment, he char­ac­ter­ized the pre­vail­ing reli­gious atti­tude toward food:

I remem­ber how, with pride at his orig­i­nal­i­ty, an Evan­gel­i­cal preach­er, who was attack­ing monas­tic asceti­cism, once said to me “Ours is not a Chris­tian­i­ty of fast­ing and pri­va­tions, but of beef­steaks.” Chris­tian­i­ty, or virtue in general—and beef­steaks!

While he con­fessed him­self “not hor­ri­fied by this asso­ci­a­tion,” it is only because “there is no bad odor, no sound, no mon­stros­i­ty, to which man can­not become so accus­tomed that he ceas­es to remark what would strike a man unac­cus­tomed to it.” The killing and eat­ing of ani­mals, Tol­stoy came to believe, is a hor­ror to which—like war and serfdom—his cul­ture had grown far too accus­tomed. Like many an ani­mal rights activist today, Tol­stoy con­veyed his hor­ror of meat-eat­ing by describ­ing a slaugh­ter­house in detail, con­clud­ing:

[I]f he be real­ly and seri­ous­ly seek­ing to live a good life, the first thing from which he will abstain will always be the use of ani­mal food, because, to say noth­ing of the exci­ta­tion of the pas­sions caused by such food, its use is sim­ply immoral, as it involves the per­for­mance of an act which is con­trary to the moral feeling—killing.

[W]e can­not pre­tend that we do not know this. We are not ostrich­es, and can­not believe that if we refuse to look at what we do not wish to see, it will not exist.… [Y]oung, kind, unde­praved people—especially women and girls—without know­ing how it log­i­cal­ly fol­lows, feel that virtue is incom­pat­i­ble with beef­steaks, and, as soon as they wish to be good, give up eat­ing flesh.

The idea of veg­e­tar­i­an­ism of course pre­ced­ed Tol­stoy by hun­dreds of years of Hin­du and Bud­dhist prac­tice. And its grow­ing pop­u­lar­i­ty in Europe and Amer­i­ca pre­ced­ed him as well. “Tol­stoy became an out­spo­ken veg­e­tar­i­an at the age of 50,” writes Sam Pavlenko, “after meet­ing the pos­i­tivist and veg­e­tar­i­an William Frey, who, accord­ing to Tolstoy’s son Sergei Lvovich, vis­it­ed the great writer in the autumn of 1885.” Tolstoy’s dietary stance fit in with what Char­lotte Alston describes as an “increas­ing­ly orga­nized” inter­na­tion­al veg­e­tar­i­an move­ment tak­ing shape in the late nine­teenth cen­tu­ry.

Like Tol­stoy in “The First Step,” pro­po­nents of veg­e­tar­i­an­ism argued not only against cru­el­ty to ani­mals, but also against “the bru­tal­iza­tion of those who worked in the meat indus­try, as butch­ers, slaugh­ter­men, and even shep­herds and drovers.” But veg­e­tar­i­an­ism was only one part of Tolstoy’s reli­gious phi­los­o­phy, which also includ­ed chasti­ty, tem­per­ance, the rejec­tion of pri­vate prop­er­ty, and “a com­plete refusal to par­tic­i­pate in vio­lence or coer­cion of any kind.” This marked his dietary prac­tice as dis­tinct from many con­tem­po­raries. Tol­stoy and his fol­low­ers “made the link between veg­e­tar­i­an­ism and a wider human­i­tar­i­an­ism explic­it.”

“How was it pos­si­ble,” Alston sum­ma­rizes, “to regard the killing of ani­mals for food as evil, but not to con­demn the killing of men through war and cap­i­tal pun­ish­ment? Not all mem­bers of the veg­e­tar­i­an move­ment agreed.” Some saw “no con­nec­tion between the ques­tions of war and diet.” Tolstoy’s philo­soph­i­cal argu­ment against all forms of vio­lence was not orig­i­nal to him, but it res­onat­ed all over the world with those who saw him as a shin­ing exam­ple, includ­ing his two daugh­ters and even­tu­al­ly his wife Sophia, who all adopt­ed the prac­tice of veg­e­tar­i­an­ism. A book of their recipes was pub­lished in 1874, and adapt­ed by Pavlenko for his Leo Tol­stoy: A Vegetarian’s Tale(See one exam­ple here—a fam­i­ly recipe for mac­a­roni and cheese.)

In her study Tol­stoy and His Dis­ci­ples, Alston details the Russ­ian great’s wide influ­ence through not only his diet but the total­i­ty of his spir­i­tu­al prac­tices and unique polit­i­cal and reli­gious views. Inter­est­ing­ly, unlike many ani­mal rights activists of his day and ours, Tol­stoy refused to endorse leg­is­la­tion to pun­ish ani­mal cru­el­ty, believ­ing that pun­ish­ment would only result in the per­pet­u­a­tion of vio­lence. “Non-vio­lence, non-resis­tance and broth­er­hood were the prin­ci­ples that lay at the basis of Tol­stoy­an veg­e­tar­i­an­ism,” she observes, “and while these prin­ci­ples meant that Tol­stoy­ans coop­er­at­ed close­ly with veg­e­tar­i­ans, they also kept them in many ways apart.”

via His­to­ry Buff

Relat­ed Con­tent:

Leo Tolstoy’s Fam­i­ly Recipe for Mac­a­roni and Cheese

Watch Glass Walls, Paul McCartney’s Case for Going Veg­e­tar­i­an

Tol­stoy and Gand­hi Exchange Let­ters: Two Thinkers’ Quest for Gen­tle­ness, Humil­i­ty & Love (1909)

Leo Tolstoy’s Masochis­tic Diary: I Am Guilty of “Sloth,” “Cow­ardice” & “Sissi­ness” (1851)

Leo Tol­stoy Cre­ates a List of the 50+ Books That Influ­enced Him Most (1891)

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

How to Make a Replica of 1900-Year-Old Glass Fish: A Brilliant Video from the British Museum

All due respect to the British Muse­um, but the title of its “How to Make a Glass Fish Repli­ca” video, above is a tad mis­lead­ing.

I’m sure no mal­ice was intend­ed, but “mak­ing” a DIY fish-shaped ves­sel rem­i­nis­cent of some 22 found in the ancient Kushan store­rooms at Begram, Afghanistan is no one’s def­i­n­i­tion of an easy craft project. (Unless you’re will­ing to fudge with some Elmer’s, some blue felt, and an emp­ty peanut but­ter jar…)

Glass Spe­cial­ist Bill Guden­rath of the Corn­ing Muse­um of Glass is an his­to­ri­an of glass­work­ing tech­niques from ancient Egypt through the Renais­sance and clear­ly expert at his craft, but he doesn’t appear to be too keen on sup­ply­ing explana­to­ry blow-by-blows. Nor would I be, bustling around a red hot glass oven, with­out so much as a John­ny Tremain-style leather apron to pro­tect me. I’m not even sure I’d want the dis­trac­tion of a video cam­era in my face.

But if, as the title implies, the goal is to pro­duce a dupli­cate of this whim­si­cal 1900-year-old gup­py, the process must be bro­ken down.

From what this casu­al view­er was able to piece togeth­er, the steps would go some­thing like:

1. Twirl a red hot met­al pipe in the forge until you have a healthy glob of molten glass. Appar­ent­ly it’s not so dif­fer­ent from mak­ing cot­ton can­dy.

2. Roll the glass blob back and forth on a met­al tray.

3. Blow into the pipe’s non-glow­ing end to form a bub­ble.

4. Repeat steps 1–3

5. Roll the pipe back and forth on a met­al sawhorse while seat­ed, apply­ing pinch­ers to taper the blob into a rec­og­niz­ably fishy-shape.

(Don’t wor­ry about its prox­im­i­ty to your bare fore­arms and kha­ki-cov­ered thighs! What could pos­si­bly go wrong?)

6. Twirl it like a baton.

(Depend­ing on the length of your arms, your nascent glass fish may come dan­ger­ous­ly close to the cement floor. Try not to sweat it.)

7. Use scis­sors and pinch­ers to tease out a nip­ple-shaped appendage that will become the fish’s lips.

8. Use anoth­er pok­er to apply var­i­ous bloops of molten glass. (Novices may want to prac­tice with a hot glue gun to get the hang of this — it’s trick­i­er than it looks!)  Pinch, prod and drape these bloops into eye and fin shapes. A non-elec­tric crimp­ing iron will prove handy here.

9. Use blue glass, tweez­ers and crimp­ing iron to per­son­al­ize your fish-shaped vessel’s dis­tinc­tive dor­sal and anal fins.

10. Tap on the pipe to crack the fish loose. (Care­ful!)

11. Score the dis­tal end with a glass cut­ting tool.

 (This step should prove a cinch for any­one who ever used a craft kit to turn emp­ty beer and soda bot­tles into drink­ing glass­es!)

12. Smooth rough edges with anoth­er loop of molten glass and some sort of elec­tric under­wa­ter grind­ing wheel.

Option­al 13th step: Read this descrip­tion of a fur­nace ses­sion, to bet­ter acquaint your­self with both best glass­blow­ing prac­tices and the prop­er names for the equip­ment. Or get the jump on Christ­mas 2017 with this true how-to guide to pro­duc­ing hand blown glass orna­ments.

Not plan­ning on blow­ing any glass, fish-shaped or oth­er­wise, any time soon?

Explore the some­what mys­te­ri­ous his­to­ry of the 1900-year-old fish-shaped orig­i­nal here, com­pli­ments of the British Museum’s St John Simp­son, senior cura­tor for its pre-Islam­ic col­lec­tions from Iran and Ara­bia.

Relat­ed Con­tent:

Mod­ern Artists Show How the Ancient Greeks & Romans Made Coins, Vas­es & Arti­sanal Glass

Glass: The Oscar-Win­ning “Per­fect Short Doc­u­men­tary” on Dutch Glass­mak­ing (1958)

How to Bake Ancient Roman Bread Dat­ing Back to 79 AD: A Video Primer

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Her play Zam­boni Godot is open­ing in New York City in March 2017. Fol­low her @AyunHalliday.

Fill Your New Kindle, iPad, iPhone, eReader with Free eBooks, Audio Books, Online Courses & More

ipadgift

San­ta left a new Kin­dleiPad, Kin­dle Fire or oth­er media play­er under your tree. He did his job. Now we’ll do ours. We’ll tell you how to fill those devices with free intel­li­gent media — great books, movies, cours­es, and all of the rest. And if you did­n’t get a new gad­get, fear not. You can access all of these mate­ri­als right on a com­put­er. Here we go:

Free eBooks: You have always want­ed to read the great works. And now is your chance. When you dive into our Free eBooks col­lec­tion you will find 800 great works by some clas­sic writ­ers (Dick­ens, Dos­to­evsky, Austen, Shake­speare and Tol­stoy) and con­tem­po­rary writ­ers (Philip K. Dick, Isaac Asi­mov, and Kurt Von­negut). The col­lec­tion also gives you access to the 51-vol­ume Har­vard Clas­sics.

If you’re an iPad/iPhone user, the down­load process is super easy. Just click the “iPad/iPhone” links and you’re good to go. Kin­dle and Nook users will gen­er­al­ly want to click the “Kin­dle + Oth­er For­mats links” to down­load ebook files, but we’d sug­gest watch­ing these instruc­tion­al videos (Kin­dle – Nook) before­hand.

Free Audio Books: What bet­ter way to spend your free time than lis­ten­ing to some of the great­est books ever writ­ten? This page con­tains a vast num­ber of free audio books — 700 works in total — includ­ing texts by Arthur Conan Doyle, James Joyce, Jane Austen, Edgar Allan Poe, George Orwell and more recent writ­ers — Ita­lo Calvi­no, Vladimir Nabokov, Ray­mond Carv­er, etc. You can down­load these clas­sic books straight to your gad­gets, then lis­ten as you go.

[Note: If you’re look­ing for a con­tem­po­rary book, you can down­load one free audio book from Audible.com. Find details on Audi­ble’s no-strings-attached deal here.]

Free Online Cours­es: This list brings togeth­er over 1150 free online cours­es from lead­ing uni­ver­si­ties, includ­ing Stan­ford, Yale, MIT, UC Berke­ley, Oxford and beyond.

These full-fledged cours­es range across all dis­ci­plines — his­to­ryphysicsphi­los­o­phypsy­chol­o­gy, busi­ness, and beyond. Most all of these cours­es are avail­able in audio, and rough­ly 75% are avail­able in video. You can’t receive cred­its or cer­tifi­cates for these cours­es (click here for cours­es that do offer cer­tifi­cates). But the amount of per­son­al enrich­ment you will derive is immea­sur­able.

Free Movies: With a click of a mouse, or a tap of your touch screen, you will have access to 725 great movies. The col­lec­tion hosts many clas­sics, west­erns, indies, doc­u­men­taries, silent films and film noir favorites. It fea­tures work by some of our great direc­tors (Alfred Hitch­cock, Orson Welles, Andrei Tarkovsky and more) and per­for­mances by cin­e­ma leg­ends: John Wayne, Jack Nichol­son, Audrey Hep­burn, Char­lie Chap­lin, and beyond. On this one page, you will find thou­sands of hours of cin­e­ma bliss.

Free Lan­guage Lessons: Per­haps learn­ing a new lan­guage is high on your list of New Year’s res­o­lu­tions. Well, here is a great way to do it. Take your pick of 46 lan­guages, includ­ing Span­ish, French, Ital­ian, Man­darin, Eng­lish, Russ­ian, Dutch, even Finnish, Yid­dish and Esperan­to. These lessons are all free and ready to down­load.

Free Text­books: And one last item for the life­long learn­ers among you. We have scoured the web and pulled togeth­er a list of 200 Free Text­books. It’s a great resource par­tic­u­lar­ly if you’re look­ing to learn math, com­put­er sci­ence or physics on your own. There might be a dia­mond in the rough here for you.

Thank San­ta, maybe thank us, and enjoy that new device.…

 

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The Employment: A Prize-Winning Animation About Why We’re So Disenchanted with Work Today

What did Argen­tine film­mak­er San­ti­a­go Gras­so have in mind when he cre­at­ed the prize-win­ning ani­ma­tion El Empleo (The Employ­ment) five years ago? Was it some­thing about the dehu­man­iz­ing qual­i­ty of many jobs in the mod­ern ser­vice econ­o­my? Or the grim shift towards menial labor after the great reces­sion of 2007-08?  Or, nowa­days in 2016, could you see a com­men­tary on the work that will be left once automa­tion fin­ish­es dis­plac­ing liv­ing, breath­ing employ­ees–every­one from burg­er flip­pers to hedge fund man­agers? Robots will do the work, peo­ple will be the door­mats, and maybe (as Elon Musk sug­gests) the gov­ern­ment can pay us all a bare min­i­mum wage?

The Employ­ment will be added to our col­lec­tion of Free Ani­ma­tions, a sub­set of our larg­er meta list, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More.

via The Cre­ators Project

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

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:

Bertrand Rus­sell & Buck­min­ster Fuller on Why We Should Work Less, and Live & Learn More

Charles Bukows­ki Rails Against 9‑to‑5 Jobs in a Bru­tal­ly Hon­est Let­ter (1986)

William Faulkn­er Resigns From His Post Office Job With a Spec­tac­u­lar Let­ter (1924)

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How the Films of Hayao Miyazaki Work Their Animated Magic, Explained in 4 Video Essays

Last week we fea­tured a video that con­vinc­ing­ly places the char­ac­ters of Hayao Miyaza­ki and his Stu­dio Ghi­b­li’s ani­mat­ed films into real life-set­tings. It jux­ta­posed two very dif­fer­ent kinds of real­i­ty, the con­crete three-dimen­sion­al one in which we live and the fan­tas­ti­cal two-dimen­sion­al one those char­ac­ters inhab­it, in the process demon­strat­ing that both some­how car­ry an equal weight. How, then, do these most respect­ed of all ani­ma­tors so con­sis­tent­ly pull it off, cre­at­ing real­is­tic worlds through an inher­ent­ly unre­al­is­tic medi­um? In “The Immer­sive Real­ism of Stu­dio Ghi­b­li,” the video essay just above, Ash­er Isbruck­er address­es that very ques­tion, look­ing into the nuts and bolts of their ani­ma­tion tech­niques as well as, through Miyaza­k­i’s own words, what we might call their ani­ma­tion phi­los­o­phy.

Stu­dio Ghi­b­li has stayed (at the very least) a cut above oth­er ani­ma­tors not just by virtue of their exper­tise at cre­at­ing con­vinc­ing phys­i­cal worlds — whether or not their physics aligns with that of our own — but at cre­at­ing con­vinc­ing emo­tion­al worlds, pop­u­lat­ed with char­ac­ters full of desires and con­tra­dic­tions of their own. In “Hayao Miyaza­ki — The Essence of Human­i­ty,” which Ayun Hal­l­i­day wrote up here last year, video essay­ist Lewis Bond of Chan­nel Criswell exam­ines Miyaza­k­i’s “approach to ani­mat­ed film­mak­ing that con­cen­trates on the emo­tion­al intri­ca­cies of his sub­jects, as opposed to cre­at­ing — iron­i­cal­ly — car­toony char­ac­ters,” result­ing in ani­mat­ed films that don’t speak down to chil­dren but “help us all fur­ther under­stand the human con­di­tion.”

Once you start seri­ous­ly try­ing to answer the ques­tion of what makes a Nau­si­caä of the Val­ley of the Wind or a My Neigh­bor Totoro or a Spir­it­ed Away so cap­ti­vat­ing, an abun­dance of rea­sons occur. Just above in “Hayao Miyaza­ki: What You Can Imag­ine,” JD Thomp­son iden­ti­fies the pow­er of imag­i­na­tion that ani­mates, lit­er­al­ly and fig­u­ra­tive­ly, all of Ghi­b­li’s movies. Below in “Hayao Miyaza­ki — Every­thing by Hand,” the video essay­ist RC Ani­me con­sid­ers the sheer amount of labor that goes into work that flies under the flag of “one of the hard­est-work­ing ani­me direc­tors,” and how it ulti­mate­ly deliv­ers more impact with sim­ple ges­tures than oth­er high-pro­file pieces of ani­ma­tion do with extend­ed action set pieces.

All these video essays touch on one espe­cial­ly impor­tant part of Miyaza­k­i’s cre­ative process: he begins mak­ing a film not with a script to be strict­ly adhered to, but with a series of sketch­es and sto­ry­boards. Dur­ing the long and ardu­ous course of pro­duc­tion, the sto­ry can thus change to suit the needs of the char­ac­ters, their emo­tions, and the worlds imag­ined around them. This pri­ma­cy of the image makes sense for a cre­ator like Miyaza­ki, who began with the child­hood dream of becom­ing a com­ic artist, and who dur­ing his peri­od­ic “retire­ments” returns his focus to that much sim­pler medi­um. He has, in fact, just emerged from the lat­est such retire­ment and got­ten to work on anoth­er ani­mat­ed fea­ture, as revealed in a tele­vi­sion doc­u­men­tary on his life and work appro­pri­ate­ly titled Owaranai Hito — “The Man Who Does­n’t Stop.”

Relat­ed Con­tent:

The Essence of Hayao Miyaza­ki Films: A Short Doc­u­men­tary About the Human­i­ty at the Heart of His Ani­ma­tion

Watch Hayao Miyaza­ki Ani­mate the Final Shot of His Final Fea­ture Film, The Wind Ris­es

Soft­ware Used by Hayao Miyazaki’s Ani­ma­tion Stu­dio Becomes Open Source & Free to Down­load

Watch Hayao Miyazaki’s Beloved Char­ac­ters Enter the Real World

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Bill Murray & Gilda Radner Deliver the Laughs in Two 1970s Skits for National Lampoon

Bill Mur­ray is Amer­i­ca’s kind­liest, most eccen­tric, best known sec­u­lar elf, spread­ing joy through­out the year, as he treats strangers to impromp­tu birth­day ser­e­nades, poet­ry read­ings, and bach­e­lor par­ty toasts.

How will younger fans, who’ve nev­er been exposed to the brash Mur­ray of yore, react to his late 70s San­ta, above, for the “Nation­al Lam­poon Radio Hour”? This Grinch is a spir­i­tu­al fore­fa­ther of such depart­ment store bad­dies as Bil­ly Bob Thorn­ton and that guy from A Christ­mas Sto­ry.

For­get about Flexy the Pock­et Mon­key… Murray’s sham-Claus glee­ful­ly denies even the hum­blest of sweet-voiced lit­tle Gil­da Rad­ner’s requests — a Nerf Ball and a Pez dis­penser.

Sat­ur­day Night Live fans of a cer­tain vin­tage may detect more than a hint of Lisa Loopner’s boyfriend Todd De LaMu­ca in Murray’s vocal char­ac­ter­i­za­tion. Instead of Noo­gies, he sends Rad­ner gig­gling through “the trap door.”

Man, these two had chem­istry!

They revis­it­ed the sce­nario in a hol­i­day sketch for Sat­ur­day Night Live’s 3rd sea­son, with San­ta down­grad­ed from “evil” to “drunk­en.”

Murray’s “Kung Fu Christ­mas” for the Nation­al Lam­poon Radio Hour’s 1974 Christ­mas show, above, makes a smooth vin­tage chas­er.

In addi­tion to Rad­ner, col­lab­o­ra­tors here include Paul Shaf­fer, Christo­pher Guest, and Bil­l’s broth­er Bri­an Doyle-Mur­ray, a lily white line up unthink­able in 2016.

The lyrics and silky vocal stylings con­jure visions of a dis­co-grit­ty yule­tide New York, where “every race has a smile on its face.”

This time Rad­ner gets to do the reject­ing, in an extend­ed spo­ken word inter­lude that finds Christo­pher Guest show­er­ing her with offers rang­ing from a house in the South of France to a glass-bot­tomed boat. (“Didn’t you like that Palomi­no horse I bought you last year?”)

Mur­ray who con­tin­ued to explore his musi­cal urges with his SNL char­ac­ter, Nick the Lounge Singer, was replaced by David Hur­don when “Kung Fu Christ­mas” was record­ed for 1975’s Good-bye Pop album.

Relat­ed Con­tent:

Watch Bill Mur­ray, the Strug­gling New SNL Cast Mem­ber, Apol­o­gize for Not Being Fun­ny (1977)

Stream 22 Hours of Funky, Rock­ing & Swing­ing Christ­mas Albums: From James Brown and John­ny Cash to Christo­pher Lee & The Ven­tures

Stan Lee Reads “The Night Before Christ­mas,” Telling the Tale of San­ta Claus, the Great­est of Super Heroes

Bill Mur­ray Reads Great Poet­ry by Bil­ly Collins, Cole Porter, and Sarah Man­gu­so

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Her play Zam­boni Godot is open­ing in New York City in March 2017. Fol­low her @AyunHalliday.

Hear Jorge Luis Borges Read 30 of His Poems (in the Original Spanish)

In a recent post on the math­e­mat­i­cal-mind­ed Dutch graph­ic artist M.C. Esch­er, Col­in Mar­shall referred to David Auer­bach’s short “Inquest on Left-Brained Lit­er­a­ture.” Here, Auer­bach sit­u­ates Jorge Luis Borges among writ­ers like Richard Pow­ers, Umber­to Eco, David Mitchell, Haru­ki Muraka­mi and oth­ers, who exist “on a par­al­lel track of lit­er­a­ture that is pop­u­lar specif­i­cal­ly among engi­neers.” From his obser­va­tions, Auer­bach draws only “one obvi­ous con­clu­sion… that engi­neers tend to like nov­el­ists that deal in math and sci­ence mate­r­i­al.”

Auerbach’s list seems legit­i­mate (he men­tions “anoth­er schol­ar who also works amongst engi­neers” and who “pro­duced near-dupli­ca­tion of this list”). But it prompts one impor­tant ques­tion for me: How do these writ­ers see them­selves? As pri­mar­i­ly lit­er­ary authors? Genre writ­ers? Engi­neers them­selves, of a sort?

In the case of Borges, we have an elo­quent self-descrip­tion from the author in his intro­duc­tion to the Select­ed Poems 1923–1967. “First and fore­most,” writes Borges, “I think of myself as a read­er, then as a poet, then as a prose writer.”

While Borges may hold tremen­dous appeal for left-brain thinkers like pro­gram­mer Jamie Zaw­in­s­ki, he began his career as a very right-brained poet, and con­tin­ued to see his work as pri­mar­i­ly “addressed to the imag­i­na­tion” rather than “to the rea­son.”

I can­not say whether my work is poet­ry or not; I can only say that my appeal is to the imag­i­na­tion. I am not a thinker. I am mere­ly a man who has tried to explore the lit­er­ary pos­si­bil­i­ties of meta­physics and of reli­gion.

Borges is inor­di­nate­ly mod­est. His work is poet­ry, espe­cial­ly, of course, his actu­al poetry—volumes of it, writ­ten over six decades of his life— from his first pub­lished col­lec­tion in 1923, Fer­vor de Buenos Aires, to his last, Los con­ju­ra­dos in 1985. It has always seemed to me some­thing of a tragedy that Borges is not bet­ter-known as a poet among his Eng­lish-speak­ing read­ers. It’s not for lack of excel­lent trans­la­tions, most of them guid­ed by the mul­ti-lin­gual Borges him­self.

The sit­u­a­tion is much dif­fer­ent, in my expe­ri­ence, among Span­ish-speak­ers. There is indeed a Latin-American—and specif­i­cal­ly Argentine—resonance in some of Borges’ verse that is impos­si­ble to trans­late. For those who can appre­ci­ate Borges in his orig­i­nal lan­guage, we bring you the album above, 30 poems read by the author him­self. You can hear one of those read­ings, “Arte Poet­i­ca,” in the video at the top of the post, with Eng­lish sub­ti­tles. The direc­tor, Neels Castil­lon, describes the short film as “a jour­ney around Argenti­na and Uruguay to illus­trate words of Jorge Luis Borges.”

Eng­lish speak­ers can also sam­ple trans­la­tions of Borges’ poet­ry here and here. Or dive into the trans­la­tion of “Arte Poet­i­ca,” or “The Art of Poet­ry” here.

Relat­ed Con­tent:

Hear the Enchant­i­ng Jorge Luis Borges Read “The Art of Poet­ry”

Jorge Luis Borges’ 1967–8 Nor­ton Lec­tures On Poet­ry (And Every­thing Else Lit­er­ary)

Borges Explains The Task of Art

What Does Jorge Luis Borges’ “Library of Babel” Look Like? An Accu­rate Illus­tra­tion Cre­at­ed with 3D Mod­el­ing Soft­ware

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

A Crash Course in Existentialism: A Short Introduction to Jean-Paul Sartre & Finding Meaning in a Meaningless World

Very broad­ly speak­ing, all phi­los­o­phy con­tains with­in it dialec­ti­cal ten­sions: some ideas seem ennobling and con­sol­ing, oth­ers unset­tling and alien­at­ing. Every school, move­ment, and indi­vid­ual thinker deals in some mea­sure of both. Some­times we feel unset­tled because of his­tor­i­cal and cul­tur­al dis­tance. When Socrates talks about slav­ery or cen­sor­ship in mat­ter-of-fact ways, for exam­ple, we might be star­tled, but his audi­ence didn’t see things the way we do. When it comes, how­ev­er, to the Exis­ten­tial­ists, the cul­tur­al and polit­i­cal milieu of these thinkers may resem­ble our own close­ly enough that state­ments which shocked their read­ers still shock most peo­ple today.

Take one of the big­ger ques­tions like, oh, the mean­ing of life. “We under­stand our lives as being mean­ing­ful,” says Hank Green above—brother of John Green, the oth­er half of the Crash Course edu­ca­tion­al team. We might find pur­pose and ful­fill­ment in a num­ber of things, from reli­gion to art, sports, careers, and pol­i­tics.

Exis­ten­tial­ists, Green tells us, would say that “any or all of these things can give your life mean­ing.” Con­sol­ing, eh? “But at the same time,” and here comes the down­er, “they say none of them can.” These thinkers may be spread out over time and space—from the 19th cen­tu­ry Den­mark and Ger­many of Kierkegaard and Niet­zsche to the 1950s France of Sartre, De Beau­voir, and Camus. But Exis­ten­tial­ist thinkers share at least one com­mon trait: anti-essen­tial­ism.

As Green explains, clas­si­cal phi­los­o­phy offered the com­fort­ing expla­na­tion that every­thing con­tained an essence: “a cer­tain set of core prin­ci­ples that are nec­es­sary or essen­tial for a thing to be what it is.” Not only do chairs and tables have essences but so do human beings, they thought, and “your essence gives you a pur­pose.” Still a very wide­spread and com­mon­place belief, we can prob­a­bly agree, and one peo­ple rarely think about crit­i­cal­ly unless they’re hav­ing… well, an exis­ten­tial cri­sis. So far so good when it comes to grasp­ing the essence (sor­ry) of Exis­ten­tial­ist think­ing.

Green goes astray how­ev­er, when he gets to Niet­zsche, whom he claims embraced Nihilism, “the belief in the ulti­mate mean­ing­less­ness of life.” Not only did Niet­zsche vehe­ment­ly oppose nihilism as self-defeat­ing, but he feared the con­se­quences of its spread, even if he some­times saw it as an inevitable prod­uct of moder­ni­ty. Anoth­er impor­tant con­sid­er­a­tion when study­ing so-called Exis­ten­tial­ist thinkers is that they them­selves were deeply trou­bled by their trou­bling insights. Kierkegaard turned to a rad­i­cal form of Chris­tian­i­ty, Camus to an intro­spec­tive indi­vid­u­al­ism… and per­haps the most famous Exis­ten­tial­ist, Jean Paul Sartre, came to embrace doc­tri­naire Marx­ism.

But first, he for­mu­lat­ed the most quotable max­im of Exis­ten­tial­ist thought: “Exis­tence pre­cedes Essence.” From this, he drew a con­clu­sion both trou­bling and con­sol­ing: “It’s up to each of us to deter­mine who we are. We have to write our own essence through the way we choose to live.” But this lib­er­at­ed con­di­tion is absurd: it means we are ulti­mate­ly respon­si­ble for every­thing we do, even when we have no idea what’s going to hap­pen when we do it, or any larg­er pur­pose for doing it at all. Whether ardent­ly reli­gious like Kierkegaard or ardent­ly athe­ist like Niet­zsche and Sartre, Exis­ten­tial­ist philoso­phers who stared into the void found there all of the bound­less free­dom and ter­ri­fy­ing ver­ti­go we came to asso­ciate with the neu­ro­sis of the mod­ern human con­di­tion.

Relat­ed Con­tent:  

Free Online Phi­los­o­phy Cours­es

Crash Course Phi­los­o­phy: Hank Green’s Fast-Paced Intro­duc­tion to Phi­los­o­phy Gets Under­way on YouTube

What Is an “Exis­ten­tial Cri­sis”?: An Ani­mat­ed Video Explains What the Expres­sion Real­ly Means

Simone de Beau­voir Defends Exis­ten­tial­ism & Her Fem­i­nist Mas­ter­piece, The Sec­ond Sex, in Rare 1959 TV Inter­view

Exis­ten­tial­ism with Hubert Drey­fus: Four Free Phi­los­o­phy Cours­es

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


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