How Alan Turing and His Fellow Codebreakers Broke the Nazis’ “Unbreakable” Enigma Code

There was a time when you could just go out and buy an Enig­ma machine. In the ear­ly nine­teen-twen­ties, any orga­ni­za­tion with a need to keep its com­mu­ni­ca­tions secret could order a few of those brand-new devices from Ger­many and rest assured that any mes­sages encod­ed using them would be safe from pry­ing eyes. It did­n’t take long for the mil­i­tary to catch on to the Enig­ma’s use­ful­ness. Just a few years after the machine came on the mar­ket, it had been adopt­ed by the Ger­man Navy, Army, and Air Force, and made pos­si­ble the rapid, secret coor­di­na­tion cen­tral to the tech­nique we now call blitzkrieg. When World War II began, Axis forces were con­fi­dent, as any­one in pos­ses­sion of an unbreak­able code might well be.

As his­to­ry played out, of course, that code turned out to be break­able. That this came as a sur­prise to the Nazis makes sense if you watch the new video above from Ver­i­ta­si­um, which opens up an actu­al Enig­ma machine and explains its inner work­ings. Each let­ter typed into its key­board pass­es through a series of inter­change­able rotors wired togeth­er, then comes back through in the oppo­site direc­tion, result­ing in a par­tic­u­lar sub­sti­tute let­ter.

Each char­ac­ter entered advances at least one of the rotors, each of which turns at a dif­fer­ent speed, mean­ing that the already com­plex sub­sti­tu­tion cipher con­stant­ly changes. To make it even trick­i­er, the Nazis made mod­i­fi­ca­tions to their Enig­ma machines, includ­ing a tele­phone-oper­a­tor-style plug­board that expand­ed the pos­si­ble encryp­tion keys to 7 x 1018: an infi­nite-seem­ing num­ber that fair­ly cried out for the math­e­mat­i­cal ser­vices of Alan Tur­ing.

Already famous for hav­ing come up with the “Tur­ing machine,” which could the­o­ret­i­cal­ly manip­u­late strings of sym­bols in what we’d now call an algo­rith­mic fash­ion, he was recruit­ed by Britain’s wartime code­break­ing head­quar­ters at Bletch­ley Park, where experts were already hard at work reverse-engi­neer­ing the Enig­ma machine. There he con­sid­ered flaws in the design of the device, such as its inabil­i­ty to encrypt any giv­en let­ter as itself, and the ways in which its human oper­a­tors used it, such as mak­ing pre­dictable weath­er reports. Exploit­ing these weak­ness­es required build­ing a non-the­o­ret­i­cal com­pu­ta­tion engine, the Bombe, to grind through all pos­si­bil­i­ties at what would then have seemed an unfath­omable speed. The intel­li­gence the Bombe pro­duced con­tributed to the suc­cess of the sur­prise D‑Day inva­sion and may have tak­en years off the poten­tial rav­ages of World War II. It would­n’t have hap­pened with­out Tur­ing’s for­mi­da­ble intel­li­gence — or his under­stand­ing that you need a machine to out­smart a machine.

Relat­ed Con­tent:

The Enig­ma Machine: How Alan Tur­ing Helped Break the Unbreak­able Nazi Code

How British Code­break­ers Built the First Elec­tron­ic Com­put­er

The LEGO Tur­ing Machine Gives a Quick Primer on How Your Com­put­er Works

A Tur­ing Machine Hand­made Out of Wood

Can You Crack the Uncrack­able Code in Kryp­tos, the CIA’s Work of Pub­lic Art?

The Sto­ry of Elize­beth Fried­man, the Pio­neer­ing Cryp­tol­o­gist Who Thwart­ed the Nazis & Got Burned by J. Edgar Hoover

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

The Digital Dada Library: Discover the Archive That Preserves the Original Publications of the Experimental Anti-Art Movement Online

Crit­i­cal the­o­rists like Theodor Adorno may have over­reached in claim­ing that all mass cul­ture is mediocre, mech­a­nized pro­pa­gan­da made to jus­ti­fy the sta­tus quo. But that doesn’t mean they were entire­ly wrong. Over and over we see even the most sub­ver­sive art, lit­er­a­ture, film, and music has a way of being tamed and Bowd­ler­ized. Glob­al mega-cor­po­rate indus­tries don’t need to cen­sor what they don’t like; they only need to buy it, rebrand it, or price it out of reach.

So what? Why do we need chal­leng­ing, inde­pen­dent art when we have end­less enter­tain­ment? Is the con­cept a nos­tal­gic, elit­ist, Euro­cen­tric idea? Artists have jus­ti­fied the need for art since antiq­ui­ty, with poet­ic and log­i­cal argu­ments of every kind. But Dada artists of the ear­ly 20th cen­tu­ry broke ranks, build­ing their move­ment on the insight that no defense could pos­si­bly mean any­thing when it came to art’s pur­pose, espe­cial­ly in the face of the tech­no­crat­ic slaugh­ter of World War I.

When the hyper­ra­tional­ism of moder­ni­ty led to mass death and destruc­tion, the only humane response was to declare war on rationalization—to “destroy the hoax­es of rea­son,” as French artist Jean Arp put it. “For the dis­il­lu­sioned artists of the Dada move­ment,” the Muse­um of Mod­ern Art explains, “the war mere­ly con­firmed the degra­da­tion of social struc­tures that led to such vio­lence: cor­rupt and nation­al­ist pol­i­tics, repres­sive social val­ues, and unques­tion­ing con­for­mi­ty of cul­ture and thought.”

Dada took a com­bat­ive stance against, for one thing, the insis­tence that art jus­ti­fy its exis­tence to win estab­lish­ment approval. “All activ­i­ty is vain,” declared poet Tris­tan Tzara in his 1918 “Dada Man­i­festo,” includ­ing the “mon­e­tary sys­tem, phar­ma­ceu­ti­cal prod­uct, or a bare leg adver­tis­ing the ardent ster­ile spring…. The begin­nings of Dada were not the begin­nings of art, but of dis­gust” with the ossi­fied cul­ture of the “nice, nice bour­geois,” who would pre­serve at any cost “the pos­si­bil­i­ty of wal­low­ing in cush­ions and good things to eat.”

“And so Dada,” wrote Tzara, “was born of a need for inde­pen­dence, of a dis­trust toward uni­ty.” Such dec­la­ra­tions aside, the move­ment was decid­ed­ly uni­fied in its aims. “For us, art is not an end in itself,” poet Hugo Ball wrote. “It is an oppor­tu­ni­ty for the true per­cep­tion and crit­i­cism of the times we live in.” This cri­tique required new exper­i­men­tal tech­niques that deformed and repur­posed the tech­nolo­gies of mass cul­ture.

The under­tak­ing would not have been pos­si­ble with­out a Dada pub­lish­ing wing that turned out scores of jour­nals, mag­a­zines, books, leaflets, essays, man­i­festos, etc., writ­ten, designed, edit­ed, illus­trat­ed, pho­tographed, and con­trolled by the artists them­selves. They might find no small amount of irony in the fact that their pro­duc­tions have received the ulti­mate insti­tu­tion­al sanc­tion: housed in “nice, nice bour­geois” muse­ums, libraries, and uni­ver­si­ties around the world.

The Uni­ver­si­ty of Iowa’s Inter­na­tion­al Dada Archive has amassed a con­sid­er­able num­ber of Dada pub­li­ca­tions and offers a wealth of high-qual­i­ty scanned images of the orig­i­nals on their site. “The first sec­tion” of their Dig­i­tal Library “includes some of the major peri­od­i­cals of the Dada move­ment from Zurich, Berlin, Paris, and else­where.”

The sec­ond sec­tion of the site “includes books by some of the par­tic­i­pants in the Dada move­ment, as well as some of the more ephemer­al Dada-era pub­li­ca­tions, such as exhi­bi­tion cat­a­logs and broad­sides.” You’ll find writ­ings by all of the artists men­tioned above, as well as oth­er well-known names like Max Ernst, Paul Elu­ard, George Grosz, Man Ray, Fran­cis Picabia, and more.

All of these pub­li­ca­tions are, of course, in their orig­i­nal Euro­pean lan­guages, though you can find trans­la­tions of many doc­u­ments online. The most influ­en­tial Dada mag­a­zine in Eng­lish, Alfred Stieglitz’s 291, will give mono­lin­gual read­ers a fla­vor of the larg­er scene. Pub­lished in New York between 1915 and 1916, the short-lived jour­nal includ­ed many of the major Euro­pean names. Its first issue cov­ered exper­i­ments like “simul­tanism,” “sin­cerism,” and “idi­o­tism,” and intro­duced visu­al poet­ry to Amer­i­can read­ers. Issue 5–6 fea­tured on its cov­er one of the weird, non­sen­si­cal machines of Fran­cis Picabia.

Dada splin­tered into oth­er move­ments before its artists were forced out of Europe or hound­ed into obscu­ri­ty by the Nazis. Their uni­fied attempt to frag­ment and dis­rupt the dom­i­nance of mass cul­ture was itself frag­ment­ed and dis­rupt­ed by a hor­rif­ic new war machine. But while their ideas may have been co-opt­ed, their spir­it may yet live on. Inspired by their work, per­haps a new gen­er­a­tion will take up the Sisyphean task of mak­ing rad­i­cal, crit­i­cal, exper­i­men­tal art to sub­vert the homog­e­niz­ing jug­ger­naut of the cul­ture indus­try.

Enter the Uni­ver­si­ty of Iowa’s Dig­i­tal Dada Library here.

Note: An ear­li­er ver­sion of this post appeared on our site in 2019.

Relat­ed Con­tent:

Dada Was Born 100 Years Ago: Cel­e­brate the Avant-Garde Move­ment Launched by Hugo Ball on July 14, 1916

The ABCs of Dada Explains the Anar­chic, Irra­tional “Anti-Art” Move­ment of Dadaism

Read and Hear Tris­tan Tzara’s “Dada Man­i­festo,” the Avant-Garde Doc­u­ment Pub­lished 100 Years Ago (March 23, 1918)

Down­load All 8 Issues of Dada, the Arts Jour­nal That Pub­li­cized the Avant-Garde Move­ment a Cen­tu­ry Ago (1917–21)

Hear the Exper­i­men­tal Music of the Dada Move­ment: Avant-Garde Sounds from a Cen­tu­ry Ago

Josh Jones is a writer and musi­cian based in Durham, NC. 

When Galileo Calculated the Precise Dimensions of Hell in Dante’s Inferno

We ven­er­ate Galileo Galilei for dar­ing to speak the sci­en­tif­ic truth in the face of severe insti­tu­tion­al oppo­si­tion. He pub­licly acknowl­edged that the Earth revolves around the Sun in a time when the Church would rather he did­n’t, dis­play­ing a bloody-mind­ed­ness that he seems to have acquired with age. Decades ear­li­er, in the first stage of his career, he found him­self (cir­ca 1588) tasked by the Flo­ren­tine Acad­e­my with cal­cu­lat­ing the pre­cise dimen­sions of hell as described in Dan­te’s Divine Com­e­dy. Duti­ful­ly apply­ing him­self to this now-absurd-sound­ing work, he deter­mined that the under­world’s roof had to be cen­tered in Jerusalem, as wide as the radius of the entire Earth, and no less than 600 kilo­me­ters thick.

Not that any of this was based on friv­o­lous rea­son­ing. As a mod­el for the dimen­sions of hel­l’s roof, for instance, Galileo looked over to Fil­ip­po Brunelleschi’s dome, which had topped the Flo­rence Cathe­dral for a cen­tu­ry and a half at that point. Galileo’s cal­cu­la­tions of hel­l’s dimen­sions con­tra­dict­ed an ear­li­er mod­el pro­posed by the schol­ar Alessan­dro Vel­lutel­lo. Instead, they sup­port­ed a mod­el devel­oped by archi­tect Anto­nio Manet­ti, whose draw­ings appear here.

That Manet­ti was a fel­low Flo­ren­tine, and Vel­lutel­lo was from Flo­rence’s long­time rival Luc­ca could well have count­ed among the moti­vat­ing fac­tors. But we must bear in mind that, in the six­teenth cen­tu­ry, peo­ple real­ly did want to get these facts straight — if “facts” be the prop­er term.

The attempt to rec­on­cile scrip­ture with objec­tiv­i­ty absorbed the lives of many high­ly intel­li­gent peo­ple through­out the Mid­dle Ages and the Renais­sance. How­ev­er hope­less that goal could be, the thought Galileo devot­ed to the prob­lem may have result­ed in a gen­uine break­through. Math­e­mati­cian and sci­ence his­to­ri­an Mark Peter­son, pre­vi­ous­ly fea­tured here on Open Cul­ture, has argued that his cal­cu­la­tions of Dan­te’s non-Euclid­ean, topol­o­gy-curved uni­verse — as we might plau­si­bly describe it today — laid out the basis for what would become math­e­mat­i­cal physics. In any case, the young Galileo’s lec­tures at the Flo­ren­tine Acad­e­my land­ed him a job as a math­e­mat­ics lec­tur­er at the Uni­ver­si­ty of Pisa, as good a rea­son as any for him to keep his pri­vate doubts to him­self. When it comes to sci­ence and reli­gion, as he must have known, you’ve got to pick your bat­tles.

Relat­ed con­tent:

Dante’s Divine Com­e­dy: A Visitor’s Guide to Hell, Pur­ga­to­ry & Par­adise

Physics from Hell: How Dante’s Infer­no Inspired Galileo’s Physics

Beau­ti­ful 19th Cen­tu­ry Maps of Dante’s Divine Com­e­dy: Infer­no, Pur­ga­to­ry, Par­adise & More

Visu­al­iz­ing Dante’s Hell: See Maps & Draw­ings of Dante’s Infer­no from the Renais­sance Through Today

A Dig­i­tal Archive of the Ear­li­est Illus­trat­ed Edi­tions of Dante’s Divine Com­e­dy (1487–1568)

Explore Divine Com­e­dy Dig­i­tal, a New Dig­i­tal Data­base That Col­lects Sev­en Cen­turies of Art Inspired by Dante’s Divine Com­e­dy

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Listen to 4+ Hours of Jazz & Classical Music from Haruki Murakami’s Novels

Before he became a nov­el­ist, Haru­ki Muraka­mi ran a jazz bar in Tokyo, and music has filled his nov­els ever since. For your lis­ten­ing plea­sure, NTS Radio has cre­at­ed two playlists of the jazz and clas­si­cal music ref­er­enced in his fic­tion. Togeth­er, they run near­ly five hours and fea­ture every­one from John Coltrane, Bill Evans, and Thelo­nious Monk to Schu­bert, Liszt, and Mozart. Our sug­ges­tion: Pick up a Muraka­mi nov­el, press play, and let the music become the sound­track to your read­ing. Enjoy!

via Kot­tke

Relat­ed Con­tent 

Haru­ki Murakami’s Dai­ly Rou­tine: Up at 4:00 a.m., 5–6 Hours of Writ­ing, Then a 10K Run

Haru­ki Muraka­mi Trans­lates The Great Gats­by, the Nov­el That Influ­enced Him Most

Read 12 Sto­ries By Haru­ki Muraka­mi Free Online

Why Should You Read Haru­ki Muraka­mi? An Ani­mat­ed Video on His “Epic Lit­er­ary Puz­zle” Kaf­ka on the Shore Makes the Case

 

Rage Against the Machines: From the Luddites to the AI Data Center Backlash

One often-repeat­ed anec­dote about Mil­ton Fried­man has the famous econ­o­mist vis­it­ing a canal under con­struc­tion in nine­teen-six­ties Chi­na. Notic­ing the sheer num­ber of human labor­ers dig­ging away with shov­els, he asked the offi­cial in charge why they weren’t get­ting the work done faster with exca­va­tors and oth­er mod­ern machines. The bureau­crat explained to him that doing it by hand cre­at­ed more jobs. Fried­man’s reply: “If it’s jobs you want, you should give those men spoons instead.” Whether or not this exchange ever actu­al­ly hap­pened, it illus­trates a con­flict that’s arisen more than once in the his­to­ry of civ­i­liza­tion, pos­si­bly since the dawn of indus­tri­al­iza­tion — and at least since the hey­day of the Lud­dites.

Accord­ing to the Uni­ver­si­ty of Cam­bridge, that hey­day came in 1812, the year of “an assault by some 150 armed labor­ers on a Hud­der­s­field mill, in which sol­diers opened fire on the mob to stop them break­ing into the premis­es, fatal­ly wound­ing two attack­ers.” This was the cul­mi­na­tion of a series of protests across Eng­land, all of them inspired by anger at “new tech­nolo­gies, like auto­mat­ed looms, which were being used in the tex­tile indus­try in place of the skilled work of arti­sans, threat­en­ing their liveli­hoods as a result.” These des­per­ate­ly infu­ri­at­ed pro­test­ers, whose doc­u­ment­ed actions include the mur­der of a York­shire mill own­er, loud­ly expressed alle­giance to one Ned Ludd, a weaver said to have tak­en the bold step of smash­ing a cou­ple of new­fan­gled stock­ing frames some 25 years before.

The sto­ry of Lud­d’s ear­ly stand against mech­a­niza­tion may be even more ques­tion­able than the one about Mil­ton Fried­man and the spoons, but his name sur­vives today nev­er­the­less. In fact, it’s under­gone some­what of a revival thanks to the arti­fi­cial-intel­li­gence boom of recent years, dur­ing which even the mod­ern “knowl­edge work­ers” have come to fear the tram­pling of their liveli­hoods under tech­nol­o­gy’s inex­orable march. Their calls for restric­tions on the devel­op­ment and deploy­ment of AI are, in one side’s fram­ing of the argu­ment, mere­ly the lat­est pub­lic spasm of Lud­dism, a move­ment explained in the video above from The His­to­ry Guy. How many here in the twen­ty-first cen­tu­ry, after all, would argue that the mass pro­duc­tion of socks ulti­mate­ly con­sti­tut­ed a real loss for human­i­ty?

Lud­dism nev­er did count a large pro­por­tion of the Eng­lish labor force as its own. Rather, the move­ment appealed to “a rel­a­tive­ly ‘elite’ group” of legal­ly pro­tect­ed work­ers only allowed into their pro­fes­sions after years of appren­tice­ship, at which point “they tend­ed to feel that they were owed a liv­ing.” Nor did the con­di­tions, hours, and com­pen­sa­tion at the fac­to­ries then spring­ing up seem favor­able com­pared to the way of life enjoyed by their pre­de­ces­sors. Sim­i­lar sen­ti­ments may under­lie the “Lud­dite clubs” form­ing on col­lege cam­pus­es, on which NPR has report­ed, or this year’s social media-free “Sum­mer of Ludd” at the New School, to say noth­ing of ongo­ing protests against data-cen­ter con­struc­tion. It would be fas­ci­nat­ing to hear what gen­uine nine­teenth-cen­tu­ry Lud­dites would make of our sit­u­a­tion. Per­haps, one day, we can use AI to res­ur­rect them.

Relat­ed con­tent:

Hear Alan Watts’s 1960s Pre­dic­tion That Automa­tion Will Neces­si­tate a Uni­ver­sal Basic Income

Experts Pre­dict When Arti­fi­cial Intel­li­gence Will Take Our Jobs: From Writ­ing Essays, Books & Songs, to Per­form­ing Surgery and Dri­ving Trucks

The Inge­nious Engi­neer­ing of Silk: How the 2,000-Year-Old Pat­tern Loom Pow­ered the Silk Road and the Wealth of Ancient Chi­na

How Qatar Built Sta­di­ums with Forced Labor

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

How Reading Changes the Way Your Brain Works

Read­ing is unnat­ur­al. This will hard­ly come as a sur­prise to any child try­ing to put off his home­work for just one more hour of watch­ing oth­er kids play Minecraft. Yet there real­ly are impli­ca­tions worth con­sid­er­ing if we accept that our cog­ni­tive sys­tems did­n’t evolve to process text in the same way as they evolved to han­dle vision and speech. Speak­ing on an evo­lu­tion­ary his­tor­i­cal scale, “we haven’t had enough time to devel­op a ded­i­cat­ed read­ing brain,” says UCLA neu­ro­sci­en­tist Rebec­ca Gotlieb in the BBC World Ser­vice video above. For the time being, in a kind of cog­ni­tive jer­ry-rig­ging, “we co-opt parts of the brain involved in vision and audi­to­ry pro­cess­ing and lan­guage and atten­tion and affect.”

That was true for read­ers and writ­ers of Sumer­ian cuneiform and Egypt­ian hiero­glyph­ics five mil­len­nia ago. It still is for read­ers and writ­ers of the many scripts in use today, from the Latin alpha­bet to Chi­nese char­ac­ters to the Ara­bic abjad, each of which has its own influ­ence on its users’ neu­ro­log­i­cal archi­tec­ture. One of the biggest dif­fer­ences between then and now is the scale of read­ing: ancient Sume­ria and Egypt seem to have had lit­er­a­cy rates around one per­cent, a num­ber com­pris­ing most­ly scribes, priests, and nobles, while the glob­al aver­age today comes in around 88 per­cent and ris­ing. Anoth­er is the medi­um of read­ing: the shift from papyrus to paper may have seemed remark­able at the time, but the more recent one from paper to elec­tron­ic screens has already changed the way we think about our world.

“When we read on screens, we tend to skim, and when we skim, we’re more sus­cep­ti­ble to mis­in­for­ma­tion,” says Gotlieb. So we’ve been told, many times and many ways, amid the past decade’s ever-more-trou­bled polit­i­cal reportage. In 2018, Maryanne Wolf, author of Come Home: The Read­ing Brain in a Dig­i­tal World, argued in the Guardian that the “sub­tle atro­phy of crit­i­cal analy­sis and empa­thy” appar­ent­ly caused by tech­nol­o­gy-encour­aged skim­ming “affects our abil­i­ty to nav­i­gate a con­stant bom­bard­ment of infor­ma­tion. It incen­tivizes a retreat to the most famil­iar silos of unchecked infor­ma­tion, which require and receive no analy­sis, leav­ing us sus­cep­ti­ble to false infor­ma­tion and dem­a­goguery.”

So much for us adults. What about the chil­dren? In the BBC World Ser­vice video, Wolf blunt­ly sums up the results of stud­ies so far on the effects of ear­ly read­ing expe­ri­ence on lat­er intel­lec­tu­al per­for­mance: “the more dig­i­tal, the worse aca­d­e­m­ic.” If a young brain is “con­stant­ly being dis­tract­ed and hyper­stim­u­lat­ed, you’re going to have them not able to real­ly move from one stim­u­lus to the next with­out a desire for ever-quick­er inter­vals between stim­uli.” For our part, as par­ents, teach­ers, or oth­er vis­i­ble exam­ples of grown-uphood, we can do noth­ing to coun­ter­act that more effec­tive­ly than to mod­el and enjoy a rich “read­ing life” for the next gen­er­a­tion. We must, in oth­er words, pick up books and not put them down, which may strike an Open Cul­ture read­er as an easy task. But ask your­self this: how many times did you click over to some­thing else before get­ting to the end of this post?

Relat­ed con­tent:

How Read­ing Increas­es Your Emo­tion­al Intel­li­gence & Brain Func­tion: The Find­ings of Recent Sci­en­tif­ic Stud­ies

How to Read Books That Chal­lenge Your Mind: Advice from Robert Greene, Author of The 48 Laws of Pow­er

This Is Your Brain on Jane Austen: The Neu­ro­science of Read­ing Great Lit­er­a­ture

How to Read Five Books Per Month & Become a Seri­ous Read­er: Tips from Deep Work Author Cal New­port

Why Amer­i­cans Stopped Read­ing Books

Grow­ing Up Sur­round­ed by Books Has a Last­ing Pos­i­tive Effect on the Brain, Says a New Sci­en­tif­ic Study

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

An In-Depth, Immersive Journey Through the Bayeux Tapestry

With the Bayeux Tapes­try now on dis­play at the British Muse­um, Deep Down His­to­ry presents a deep dive into the embroi­dery’s full sto­ry:

“The Bayeux Tapes­try is one of the most remark­able sur­vivals of the Mid­dle Ages — a 70 metre embroi­dered account of the events lead­ing to the Nor­man Con­quest of Eng­land in 1066, cul­mi­nat­ing in the Bat­tle of Hast­ings. This video tells the Tapes­try’s sto­ry in full, using Charles Stothard’s ear­ly colour repro­duc­tion, pre­sent­ed here as a seam­less scroll for the first time. We fol­low Harold God­win­son’s fate­ful jour­ney from Edward the Con­fes­sor’s court to Nor­mandy, his lat­er seizure of the Crown, and William the Con­queror’s inva­sion. Beyond its polit­i­cal mes­sag­ing, the Tapes­try is also burst­ing with medieval his­to­ry, includ­ing jokes, fas­ci­nat­ing tech­ni­cal details, and a warn­ing for those who break their promis­es…”

Enjoy!

via Kot­tke

Relat­ed Con­tent

The Sto­ry Told on the Famous Bayeux Tapes­try Explained from Start to Fin­ish

The Bayeux Tapes­try Gets Dig­i­tized: View the Medieval Tapes­try in High Res­o­lu­tion, Down to the Indi­vid­ual Thread

Behold a Cre­ative Ani­ma­tion of the Bayeux Tapes­try

How Eng­land First Became Eng­land: An Ani­mat­ed His­to­ry

The Bayeux Tapes­try Ani­mat­ed

The Entire His­to­ry of the British Isles Ani­mat­ed: 42,000 BCE to Today

Con­struct Your Own Bayeux Tapes­try with This Free Online App

The Genius Logic of the NATO Phonetic Alphabet: How It Was Created & How It Works

Most of us can rat­tle off the first few words-that-stand-for-let­ters of the NATO pho­net­ic alpha­bet. Alfa, Bra­vo, and Char­lie no doubt come right to mind, and depend­ing on how many war movies you’ve seen, so may Delta, Echo, and Fox­trot. But how many of us would rec­og­nize Kilo, Mike, and Sier­ra? For that mat­ter, how much do any of us know about how these par­tic­u­lar words came to be used to spell out oth­er words when com­mu­ni­cat­ing over walkie-talkies or oth­er low-fideli­ty com­mu­ni­ca­tion sys­tems? In the video above for his YouTube chan­nel Rob­Words, YouTu­ber Rob Watts explains the devel­op­ment of and log­ic behind the NATO pho­net­ic alpha­bet, wast­ing no time in clar­i­fy­ing that it isn’t a pho­net­ic alpha­bet, nor was it cre­at­ed by NATO.

What we actu­al­ly have here, Watts says, is a “spelling alpha­bet,” and its sto­ry goes back to the inven­tion of the tele­phone in the eigh­teen-sev­en­ties. “Ear­ly tele­phon­ists found that if ever they need­ed to spell some­thing out, like some­one’s name, one let­ter would get mis­heard as anoth­er.” The idea of express­ing each let­ter with a com­mon word start­ing with that let­ter arose nat­u­ral­ly, though fig­ur­ing out exact­ly which words to use took a lot more tri­al and error.

In the ear­ly nine­teen-tens, West­ern Union pub­lished a spelling alpha­bet con­sist­ing most­ly of the names of peo­ple and places: Adams, Boston, Chica­go, Den­ver, Edward, and so on. By World War I, the British army had also imple­ment­ed a rather more eccen­tric ver­sion, using words like Beer, Mon­key, Nuts, Orange, Pip, and York­er; by World War II, “every armed ser­vice in Britain and the U.S. had devel­oped its own spelling alpha­bet.”

In light of the rapid­ly glob­al­iz­ing nature of human affairs, and not just the mil­i­tary kind, the need for a sin­gle uni­ver­sal spelling alpha­bet became press­ing. It was­n’t until the estab­lish­ment of the Inter­na­tion­al Civ­il Avi­a­tion Orga­ni­za­tion, meant to over­see the skies in peace­time, that earnest work began on a revi­sion of the U.S.-U.K. com­bined forces’ exist­ing spelling alpha­bet, incor­po­rat­ing Eng­lish words eas­i­ly pro­nounce­able by non-Eng­lish speak­ers, while also being min­i­mal­ly con­fus­able for one anoth­er. By 1956, ICAO final­ized its list, which has remained the NATO pho­net­ic alpha­bet (or, offi­cial­ly, the Inter­na­tion­al Radiotele­pho­ny Spelling Alpha­bet) we all know today — or we at least par­tial­ly know. It may well be worth your time to mem­o­rize the rest, since you nev­er know when you’ll have to keep your Papas and Que­becs straight.

Relat­ed Con­tent:

The Alpha­bet Explained: The Ori­gin of Every Let­ter

The Evo­lu­tion of the Alpha­bet: A Col­or­ful Flow­chart, Cov­er­ing 3,800 Years, Takes You From Ancient Egypt to Today

The Enig­ma Machine: How Alan Tur­ing Helped Break the Unbreak­able Nazi Code

What Eng­lish Would Sound Like If It Was Pro­nounced Pho­net­i­cal­ly

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Watch Footage from the Psychology Experiment That Shocked the World: Milgram’s Obedience Study (1961)

For decades fol­low­ing World War II,  the world was left won­der­ing how the atroc­i­ties of the Holo­caust could have been per­pe­trat­ed in the midst of—and, most hor­rif­i­cal­ly, by—a mod­ern and civ­i­lized soci­ety. How did peo­ple come to engage in a will­ing and sys­tem­at­ic exter­mi­na­tion of their neigh­bors? Psy­chol­o­gists, whose field had grown into a grudg­ing­ly respect­ed sci­ence by the mid­point of the 20th cen­tu­ry, were eager to tack­le the ques­tion.

In 1961, Yale University’s Stan­ley Mil­gram began a series of infa­mous obe­di­ence exper­i­ments. While Adolf Eichmann’s tri­al was under­way in Jerusalem (result­ing in Han­nah Arendt’s five-piece reportage, which became one of The New York­er magazine’s most dra­mat­ic and con­tro­ver­sial arti­cle series), Mil­gram began to sus­pect that human nature was more straight­for­ward than ear­li­er the­o­rists had imag­ined; he won­dered, as he lat­er wrote, “Could it be that Eich­mann and his mil­lion accom­plices in the Holo­caust were just fol­low­ing orders? Could we call them all accom­plices?”

In the most famous of his exper­i­ments, Mil­gram osten­si­bly recruit­ed par­tic­i­pants to take part in a study assess­ing the effects of pain on learn­ing. In real­i­ty, he want­ed to see how far he could push the aver­age Amer­i­can to admin­is­ter painful elec­tric shocks to a fel­low human being.

When par­tic­i­pants arrived at his lab, Milgram’s assis­tant would ask them, as well as a sec­ond man, to draw slips of paper to receive their roles for the exper­i­ment. In fact, the sec­ond man was a con­fed­er­ate; the par­tic­i­pant would always draw the role of “teacher,” and the sec­ond man would invari­ably be made the “learn­er.”


The par­tic­i­pants received instruc­tions to teach pairs of words to the con­fed­er­ate. After they had read the list of words once, the teach­ers were to test the learner’s recall by read­ing one word, and ask­ing the learn­er to name one of the four words asso­ci­at­ed with it. The exper­i­menter told the par­tic­i­pants to pun­ish any learn­er mis­takes by push­ing a but­ton and admin­is­ter­ing an elec­tric shock; while they could not see the learn­er, par­tic­i­pants could hear his screams. The con­fed­er­ate, of course, remained unharmed, and mere­ly act­ed out in pain, with each mis­take cost­ing him an addi­tion­al 15 volts of pun­ish­ment. In case par­tic­i­pants fal­tered in their sci­en­tif­ic resolve, the exper­i­menter was near­by to urge them, using four author­i­ta­tive state­ments:

Please con­tin­ue.

The exper­i­ment requires that you con­tin­ue.

It is absolute­ly essen­tial that you con­tin­ue.

You have no oth­er choice, you must go on.

In a jar­ring set of find­ings, Mil­gram found that 26 of the 40 par­tic­i­pants obeyed instruc­tions, admin­is­ter­ing shocks all the way from “Slight Shock,” to “Dan­ger: Severe Shock.” The final two omi­nous switch­es were sim­ply marked “XXX.” Even when the learn­er would pound on the walls in agony after seem­ing­ly receiv­ing 300 volts, par­tic­i­pants per­sist­ed. Even­tu­al­ly, the learn­er sim­ply stopped respond­ing.

Although they fol­lowed instruc­tions, par­tic­i­pants repeat­ed­ly expressed their desire to stop the exper­i­ment, and showed clear signs of extreme dis­com­fort:

“I observed a mature and ini­tial­ly poised busi­ness­man enter the lab­o­ra­to­ry smil­ing and con­fi­dent. With­in 20 min­utes he was reduced to a twitch­ing, stut­ter­ing wreck, who was rapid­ly approach­ing a point of ner­vous col­lapse… At one point he pushed his fist into his fore­head and mut­tered: “Oh God, let’s stop it.” And yet he con­tin­ued to respond to every word of the exper­i­menter, and obeyed to the end.” 

Milgram’s study set off a pow­der keg whose impact remains felt to this day. Eth­i­cal­ly, many object­ed to the decep­tion and the lack of ade­quate par­tic­i­pant debrief­ing. Oth­ers claimed that Mil­gram overem­pha­sized human nature’s propen­si­ty for blind obe­di­ence, with the exper­i­menter often urg­ing par­tic­i­pants to con­tin­ue many more times than the four stock phras­es allowed.

In the clip above, you can watch orig­i­nal footage from Milgram’s  exper­i­ment, fright­en­ing in its insid­i­ous sim­plic­i­ty. (See a full doc­u­men­tary on the study on YouTube.) The man admin­is­ter­ing the shock grows increas­ing­ly uncom­fort­able with his part in the pro­ceed­ings, and almost walks out, ask­ing “Who’s going to take the respon­si­bil­i­ty for any­thing that hap­pens to that gen­tle­man?” When the exper­i­menter replies, “I’m respon­si­ble,” the man, absolv­ing him­self, con­tin­ues. As the per­son receiv­ing the shocks grows increas­ing­ly pan­icked, com­plain­ing about his heart and ask­ing to be let out, the par­tic­i­pant makes his objec­tions known but appears par­a­lyzed, sheep­ish­ly turn­ing to the exper­i­menter, unable to leave.

Although Milgram’s work has drawn crit­ics, his results endure. While chang­ing the experiment’s pro­ce­dure may alter com­pli­ance (e.g., hav­ing the exper­i­menter speak to par­tic­i­pants over the phone rather than remain in the same room through­out the exper­i­ment decreased obe­di­ence rates), repli­ca­tions have tend­ed to con­firm Milgram’s ini­tial find­ings. Whether one is urged once or a dozen times, peo­ple tend to take on the yoke of author­i­ty as absolute, relin­quish­ing their per­son­al agency in the pain they impart. Human nature, it seems, has no Manichean leanings—merely a pli­ant bent.

Note: An ear­li­er ver­sion of this post appeared on our site in Novem­ber 2013.

Relat­ed Con­tent:

The Lit­tle Albert Exper­i­ment: The Per­verse 1920 Study That Made a Baby Afraid of San­ta Claus & Bun­nies

The Pow­er of Con­for­mi­ty: 1962 Episode of Can­did Cam­era Reveals the Strange Psy­chol­o­gy of Rid­ing Ele­va­tors

Her­mann Rorschach’s Orig­i­nal Rorschach Test: What Do You See? (1921)

Carl Gus­tav Jung Explains His Ground­break­ing The­o­ries About Psy­chol­o­gy in Rare Inter­view (1957)

Free Online Cours­es Psy­chol­o­gy

Writ­ten by Ilia Blin­d­er­man.

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The Radical Ideas of Plato’s Republic: An In-Depth Introduction

We no longer live in a time when col­lege fresh­men get shocked by much of the read­ing mate­r­i­al assigned to them. Coun­ter­in­tu­itive­ly, the texts that do retain their pow­er to dis­turb young minds (pre­sum­ing they can read texts in the first place) tend to skew old — and in one promi­nent case, about 2,400 years old. Even the most super­fi­cial inter­pre­ta­tions of Pla­to’s Repub­lic chal­lenge the polit­i­cal assump­tions held by almost every stu­dent today, at least in the devel­oped West. Many of them hold those assump­tions so deeply that they’ve nev­er artic­u­lat­ed them. Encoun­ter­ing the argu­ments made by Pla­to’s Socrates in favor of a soci­ety ruled by an enlight­ened upper class, tight­ly con­trolled from above in every­thing from the divi­sion of its labor to the con­tent of its art, prompts them to do so.

Or rather, it prompts them to do so in an ide­al edu­ca­tion­al set­ting, but then, Pla­to was ded­i­cat­ed to noth­ing so much as the ide­al. When he casts Socrates as mak­ing the case for the best pos­si­ble rela­tion­ships between ruler, state, and indi­vid­ual, he cre­ates less a how-to man­u­al (as Machi­avel­li did nine­teen cen­turies lat­er, in a bru­tal­ly qua­si-satir­i­cal spir­it) than a means of bet­ter under­stand­ing extant soci­eties by bring­ing their char­ac­ter­is­tics into relief through com­par­i­son.

We may reflex­ive­ly quote Churchill’s remark about mod­ern democ­ra­cy, vul­ner­a­ble as it is to manip­u­la­tion by all man­ner of unsa­vory actors, being “the worst form of Gov­ern­ment except for all those oth­er forms that have been tried from time to time,” but we nev­er­the­less flinch from hold­ing it up too close­ly against any kind of ide­al sys­tem.

It’s tempt­ing to declare that we would­n’t want to live in the repub­lic of the Repub­lic. (Some of us may have suc­cumbed to that temp­ta­tion in the polit­i­cal-phi­los­o­phy lec­ture hall.) But a more reflec­tive read­ing reveals a good deal about Pla­to’s time as well as our own. In the 78-minute video above, Jared Hen­der­son takes us through the Socrat­ic dia­logues that pro­pose and refine this Utopia, with its philoso­pher-kings, noble lies, spir­i­tu­al aris­to­crats, breed­ing fes­ti­vals, and guardians trained from the cra­dle. He arrives at cer­tain unfash­ion­able ideas, such as the ulti­mate task of refin­ing one’s own soul and the neces­si­ty of per­suad­ing those imper­vi­ous to phi­los­o­phy with myth. Even those of us who regard our­selves as sophis­ti­cat­ed thinkers, imper­vi­ous to the crude rhetoric of ide­olo­gies and dem­a­gogues, would do well to ask our­selves: how much of that think­ing has been shaped by the sto­ries we’ve heard all our lives?

Relat­ed Con­tent:

Did Plato’s Repub­lic Pre­dict the Rise of Don­ald Trump?: A Chill­ing Ani­mat­ed Video Nar­rat­ed by Andrew Sul­li­van

Why Socrates Hat­ed Democ­ra­cies: An Ani­mat­ed Case for Why Self-Gov­ern­ment Requires Wis­dom & Edu­ca­tion

Orson Welles Nar­rates Ani­ma­tions of Plato’s Cave and Kafka’s “Before the Law,” Two Para­bles of the Human Con­di­tion

Plato’s Dia­logue Gor­gias Gets Adapt­ed into a Short Avant-Garde Film

Sev­en Phi­los­o­phy Books for Begin­ners: Where to Start

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Why Incompetent People Think They’re Amazing: An Animated Lesson from David Dunning (of the Famous “Dunning-Kruger Effect”)

The busi­ness world has long had spe­cial jar­gon for the Kafkaesque incom­pe­tence bedev­il­ing the ranks of upper man­age­ment. There is “the Peter prin­ci­ple,” first described in a satir­i­cal book of the same name in 1968. More recent­ly, we have the pos­i­tive notion of “fail­ing upward.” The con­cept has inspired a mantra, “fail hard­er, fail faster,” as well as pop­u­lar books like The Gift of Fail­ure. Famed research pro­fes­sor, author, and TED talk­er Brené Brown has called TED “the fail­ure con­fer­ence,” and indeed, a “Fail­Con” does exist, “in over a dozen cities on 6 con­ti­nents around the globe.”

The can­dor about this most unavoid­able of human phe­nom­e­na may prove a boon to pub­lic health, low­er­ing lev­els of hyper­ten­sion by a sig­nif­i­cant mar­gin. But is there a dan­ger in prais­ing fail­ure too fer­vent­ly? (Samuel Beckett’s quote on the mat­ter, beloved by many a 21st-cen­tu­ry thought leader, proves decid­ed­ly more ambigu­ous in con­text.) Might it present an even greater oppor­tu­ni­ty for peo­ple to “rise to their lev­el of incom­pe­tence”? Giv­en the preva­lence of the “Dun­ning-Kruger Effect,” a cog­ni­tive bias explained by John Cleese in a pre­vi­ous post, we may not be well-placed to know whether our efforts con­sti­tute suc­cess or fail­ure, or whether we actu­al­ly have the skills we think we do.

First described by social psy­chol­o­gists David Dun­ning (Uni­ver­si­ty of Michi­gan) and Justin Kruger (N.Y.U.) in 1999, the effect “sug­gests that we’re not very good at eval­u­at­ing our­selves accu­rate­ly.” So says the nar­ra­tor of the TED-Ed les­son above, script­ed by Dun­ning and offer­ing a sober reminder of the human propen­si­ty for self-delu­sion. “We fre­quent­ly over­es­ti­mate our own abil­i­ties,” result­ing in wide­spread “illu­so­ry supe­ri­or­i­ty” that makes “incom­pe­tent peo­ple think they’re amaz­ing.” The effect great­ly inten­si­fies at the low­er end of the scale; it is often “those with the least abil­i­ty who are most like­ly to over­rate their skills to the great­est extent.” Or as Cleese plain­ly puts it, some peo­ple “are so stu­pid, they have no idea how stu­pid they are.”

Com­bine this with the con­verse effect—the ten­den­cy of skilled indi­vid­u­als to under­rate themselves—and we have the pre­con­di­tions for an epi­dem­ic of mis­matched skill sets and posi­tions. But while imposter syn­drome can pro­duce trag­ic per­son­al results and deprive the world of tal­ent, the Dun­ning-Kruger Effect’s worst casu­al­ties affect us all adverse­ly. Peo­ple “mea­sur­ably poor at log­i­cal rea­son­ing, gram­mar, finan­cial knowl­edge, math, emo­tion­al intel­li­gence, run­ning med­ical lab tests, and chess all tend to rate their exper­tise almost as favor­ably as actu­al experts do.” When such peo­ple get pro­mot­ed up the chain, they can unwit­ting­ly do a great deal of harm.

While arro­gant self-impor­tance plays its role in fos­ter­ing delu­sions of exper­tise, Dun­ning and Kruger found that most of us are sub­ject to the effect in some area of our lives sim­ply because we lack the skills to under­stand how bad we are at cer­tain things. We don’t know the rules well enough to suc­cess­ful­ly, cre­ative­ly break them. Until we have some basic under­stand­ing of what con­sti­tutes com­pe­tence in a par­tic­u­lar endeav­or, we can­not even under­stand that we’ve failed.

Real experts, on the oth­er hand, tend to assume their skills are ordi­nary and unre­mark­able. “The result is that peo­ple, whether they’re inept or high­ly skilled, are often caught in a bub­ble of inac­cu­rate self-per­cep­tion.” How can we get out? The answers won’t sur­prise you. Lis­ten to con­struc­tive feed­back and nev­er stop learn­ing, behav­ior that can require a good deal of vul­ner­a­bil­i­ty and humil­i­ty.

Note: An ear­li­er ver­sion of this post appeared on our site in 2017.

Relat­ed Con­tent:

John Cleese on How “Stu­pid Peo­ple Have No Idea How Stu­pid They Are” (a.k.a. the Dun­ning-Kruger Effect)

Research Finds That Intel­lec­tu­al Humil­i­ty Can Make Us Bet­ter Thinkers & Peo­ple; Good Thing There’s a Free Course on Intel­lec­tu­al Humil­i­ty

The Pow­er of Empa­thy: A Quick Ani­mat­ed Les­son That Can Make You a Bet­ter Per­son

Free Online Psy­chol­o­gy & Neu­ro­science Cours­es

Josh Jones is a writer and musi­cian based in Durham, NC.

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