An Interactive Visualization of Hegel’s Science of Logic (Available on Github)

In 1812, GWF Hegel pub­lished his Sci­ence of Log­ic. Two cen­turies lat­er, one of his dis­ci­ples put on Github an inter­ac­tive visu­al­i­sa­tion of Hegel’s work, which essen­tial­ly takes the struc­ture of the text and puts it into a visu­al map. Whether the visu­al­iza­tion has any util­i­ty, I’m not sure. But it’s fun to give it a quick spin.

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

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

via Phi­los­o­phy Mat­ters

Relat­ed Con­tent:

An Intro­duc­tion to Hegel’s Phi­los­o­phy of His­to­ry: The Road to Progress Runs First Through Dark Times

An Ani­mat­ed Intro to G.W.F. Hegel, and Every­thing Else You Want­ed to Know About the Daunt­ing Ger­man Philoso­pher

Watch The Half Hour Hegel: A Long, Guid­ed Tour Through Hegel’s Phe­nom­e­nol­o­gy, Pas­sage by Pas­sage

Free Online Phi­los­o­phy Cours­es

5 Animations Introduce the Media Theory of Noam Chomsky, Roland Barthes, Marshall McLuhan, Edward Said & Stuart Hall

We watch it hap­pen in real time, aghast as the media can­ni­bal­izes itself, turn­ing real­i­ty into a par­o­dy of the kind we laughed at in goofy dystopi­an sce­nar­ios from Back to the Future, The Simp­sonsIdioc­ra­cy. A brave new world of hyper­creduli­ty and mon­strous disin­gen­u­ous­ness arrived on our smart phones and TVs. It was gaudy and per­ni­cious and lied to us like we couldn’t trust our lying eyes. We saw real­i­ty TV main­lined into real­i­ty. The response was to shout, “Fake News,” a phrase almost imme­di­ate­ly redi­gest­ed and spun into flim­sy con­spir­a­cy the­o­ries. It now serves lit­tle pur­pose but to get the snake gnaw­ing its tail again.

How?, many won­dered in despair. Haven’t peo­ple read the the­o­ry? Noam Chom­sky, Mar­shall McLuhan, Stu­art Hall, Edward Said, Roland Barthes.… Didn’t we see them proven right time and again? But chances are if you know all these names, you’ve spent time in uni­ver­si­ty Eng­lish, Com­mu­ni­ca­tions, or Media Stud­ies depart­ments.

You’ve hung around hip book­stores and cof­feeshops in cities and puz­zled over crit­i­cal the­o­ry, pre­tend­ing, per­haps, to have read at least one of these writ­ers you had­n’t. You gave up your TV years ago and kept your kids away from screens (or told peo­ple you did). You fit, in oth­er words, a cer­tain pro­file, and while there’s noth­ing wrong with that, it was, in the scheme of things, a pret­ty nar­row niche, and an often pret­ty smug one at that.

Maybe aca­d­e­mics, crit­ics, and jour­nal­ists need to be bet­ter at talk­ing and lis­ten­ing to ordi­nary peo­ple? Maybe fash­ion­able waves of anti-intel­lec­tu­al­ism need to be resist­ed with almost reli­gious vig­or…? What­ev­er the solution(s) for mass media illit­er­a­cy, we can treat the video series here from Al Jazeera as a step in the right direc­tion. Called “Media The­o­rized: Read­ing Against the Grain,” the project takes as its sub­ti­tle a quote from Roland Barthes, the French philoso­pher and lit­er­ary crit­ic who dis­tilled cul­tur­al stud­ies into high­ly read­able essays, dis­sect­ing every­thing from wrestling to tourism to adver­tis­ing. Barthes showed how these gen­res con­sti­tute sym­bol­ic texts, just like roman­tic nov­els and moral­i­ty plays, but pur­port to show us unmedi­at­ed truth.

“Media The­o­rized” sur­veys five cul­tur­al crit­ics who have, in five dif­fer­ent ways, made sim­i­lar analy­ses of mass media. Mar­shall McLuhan famous­ly declared the medi­um as the mes­sage: its sig­nal insep­a­ra­ble from its noise; Noam Chom­sky demon­strat­ed how pop­u­lar con­sent is engi­neered by a nar­row set of shady spe­cial inter­ests with influ­ence over the media; Stu­art Hall showed how mass media manip­u­lates dis­cours­es of race, class, gen­der, and reli­gion to mis­rep­re­sent out­siders and mar­gin­al­ized peo­ple and keep them in their place in the social imag­i­nary; and Edward Said doc­u­ment­ed the long tra­di­tion of “Orientalism”—a total­iz­ing Euro-Amer­i­can dis­course that estranges, belit­tles, and dehu­man­izes whole coun­tries, cul­tures, and reli­gious com­mu­ni­ties.

While it’s impos­si­ble to do jus­tice to the rich­ness and depth of their argu­ments with quick sum­maries and pithy ani­ma­tion, what “Media The­o­rized” does well is to present this hand­ful of aca­d­e­mics as acces­si­ble and unique­ly rel­e­vant to our cur­rent sit­u­a­tion. This works espe­cial­ly well because the pre­sen­ters are peo­ple used to putting the­o­ry into prac­tice, com­mu­ni­cat­ing with the pub­lic, and cri­tiquing mass media. Activists and jour­nal­ists from all over the world, who have not only con­tributed short videos on YouTube, but thought­ful sup­ple­men­tary essays and inter­views at the “Media The­o­rized” site (which also includes high res­o­lu­tion posters from each video.) The project is an invi­ta­tion for each of us to take sev­er­al steps back and ask some high­ly per­ti­nent ques­tions about how and why the sto­ries we’re told get told, and for whose ben­e­fit.

Mil­lions of peo­ple have had enough and are demand­ing account­abil­i­ty from indi­vid­ual fig­ures in the media—a pos­i­tive devel­op­ment, to be sure, though it seems like too lit­tle too late. We need to under­stand the dam­age that’s been done, and con­tin­ues to be done, by the sys­tems mass media enable and sell. This series intro­duces “crit­i­cal tools” we can use in our “every­day encoun­ters” with such sales­man­ship.

Relat­ed Con­tent:

Mar­shall McLuhan, W.H. Auden & Buck­min­ster Fuller Debate the Virtues of Mod­ern Tech­nol­o­gy & Media (1971)

An Ani­mat­ed Intro­duc­tion to Noam Chomsky’s Man­u­fac­tur­ing Con­sent and How the Media Cre­ates the Illu­sion of Democ­ra­cy

Sci-Fi Author J.G. Bal­lard Pre­dicts the Rise of Social Media (1977)

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

Salvador Dalí Figurines Let You Bring the Artist’s Surreal Paintings Into Your Home

Whether at the Muse­um of Mod­ern Art, a dorm-room wall, or any­where in between, we’ve all seen Sal­vador Dalí’s 1931 can­vas The Per­sis­tence of Mem­o­ry, and who among us would­n’t want to own one of the “melt­ing watch­es” it famous­ly depicts? Alas, tech­nol­o­gy has­n’t quite caught up to that flam­boy­ant Span­ish sur­re­al­ist’s vivid imag­i­na­tion: though clocks now come as flat as you like, no artis­ti­cal­ly mind­ed entre­pre­neur has yet put such a Camem­ber­tish­ly mal­leable one into pro­duc­tion. But that does­n’t mean you can’t sur­round your­self with the oth­er stuff of Dalí’s paint­ings, thanks to this set of col­lec­table fig­urines.

Just like the Hierony­mus Bosch fig­urines we fea­tured last month, these come from the UK man­u­fac­tur­er Para­s­tone, and you can browse the selec­tion on their Dalí page on Ama­zon. At the top of the post we have one of the tigers leap­ing from the mouth of a fish orig­i­nal­ly paint­ed in 1944’s Dream Caused by the Flight of a Bee Around a Pome­gran­ate a Sec­ond Before Awak­en­ing (anoth­er dorm-room favorite, inci­den­tal­ly). The folks at Para­s­tone describe it as “a Freudi­an image based on a dream from Gala, Dalí’s wife.” Their fig­urine drawn from the pre­vi­ous year’s Geopoliti­cus Child Watch­ing the Birth of the New Man, how­ev­er, bears a mes­sage: “The new human must free itself from its oppres­sive entwine­ment with the past.”

Or per­haps you’d pre­fer to add not just a touch of Dalí to your home, but a touch of Dalí depict­ing Dalí. In that case you might con­sid­er Para­s­tone’s three-dimen­sion­al ver­sion of his 1941 Soft Self-Por­trait with Grilled Bacon. Salvador-Dali.org describes the image as “a spec­tre full of irony, where an amor­phous, soft face appears, sup­port­ed by crutch­es” — the face of Dalí him­self — “with a pedestal that bears the inscrip­tion of the title of the work and, above, a slice of fried bacon, a sym­bol of organ­ic mat­ter and of the every­day nature of his break­fasts in New York’s Saint Reg­is Hotel.” Not only does the fig­urine thus fea­ture a vogue meat of the ear­ly 21st-cen­tu­ry, it ren­ders it in a man­ner that per­haps even Dalí, also a not­ed cook­book author, would con­sid­er good enough to eat. See the full fig­urine col­lec­tion here.

via Dan­ger­ous Minds

Relat­ed Con­tent:

The Tarot Card Deck Designed by Sal­vador Dalí

Sal­vador Dalí’s 1973 Cook­book Gets Reis­sued: Sur­re­al­ist Art Meets Haute Cui­sine

Sal­vador Dalí’s Avant-Garde Christ­mas Cards

Walk Inside a Sur­re­al­ist Sal­vador Dalí Paint­ing with This 360º Vir­tu­al Real­i­ty Video

Hierony­mus Bosch Fig­urines: Col­lect Sur­re­al Char­ac­ters from Bosch’s Paint­ings & Put Them on Your Book­shelf

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.

Peter Singer’s Course on Effective Altruism Puts Philosophy Into Worldly Action

This week, Peter Singer’s online course on Effec­tive Altru­ism is get­ting under­way on Cours­era. Based on the philoso­pher’s books, The Life You Can Save and The Most Good You Can Do, the course intro­duces stu­dents to the con­cept of Effec­tive Altru­ism, which asserts that “liv­ing a ful­ly eth­i­cal life involves doing the most good one can.” Par­tic­u­lar­ly, the course promis­es to exam­ine the philo­soph­i­cal under­pin­nings of Effec­tive Altru­ism, “present remark­able peo­ple who have restruc­tured their lives in accor­dance with it, and think about how effec­tive altru­ism can be put into prac­tice in your own life.” The intro­duc­to­ry video for the course appears above. You can enroll free here.

A phi­los­o­phy pro­fes­sor at Prince­ton, Singer first became well-known when he pub­lished Ani­mal Lib­er­a­tion in 1975 and helped put an intel­lec­tu­al frame­work around the ani­mal rights move­ment. More recent­ly, he has brought his util­i­tar­i­an phi­los­o­phy to bear on glob­al pover­ty. Some­times con­tro­ver­sial, Singer is unde­ni­ably influ­en­tial. (He was named world’s third most influ­en­tial glob­al thought leader in 2013.) The Effec­tive Altru­ism course gives you a good oppor­tu­ni­ty to famil­iar­ize your­self with Singer’s style of thought, and put phi­los­o­phy into mean­ing­ful action.

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

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

Relat­ed Con­tent:

The Life You Can Save in 3 Min­utes, by Peter Singer

Richard Dawkins’ Uncut Inter­views with Peter Singer & Big Thinkers

How Can I Know Right From Wrong? Watch Phi­los­o­phy Ani­ma­tions on Ethics Nar­rat­ed by Har­ry Shear­er

 

Hear Two Legends, Lead Belly & Woody Guthrie, Performing on the Same Radio Show (1940)

Let’s go back in time to Decem­ber 12, 1940 and turn our radio dial to 830 AM WNYC. It’s 6 p.m. in New York and blues singer Lead Bel­ly has his week­ly half-hour show (Folk Songs of Amer­i­ca) where he sings songs and invites on a guest each week. On this episode he wel­comes folk singer “The Dusti­est Dust­bowler of them all”——as the announc­er calls him——Woody Guthrie, who, like the host, deliv­ers three songs with some in between song pat­ter.

This record­ing sat in the WNYC archives until being dust­ed off for a rebroad­cast in 2007 as part of the Down Home Radio Show. The first year of the Down Home Radio Show coin­cid­ed with the last year in the life of Pro­fes­sor Hen­ri­et­ta Yurchen­co (1916–2007), who was a well known folk and world music radio per­son­al­i­ty, as well as an eth­no­mu­si­col­o­gist. One of her ear­li­est radio jobs was pro­duc­ing this very episode for Lead Bel­ly’s Folk Songs of Amer­i­ca, when she was only 24. She lat­er went on to work with oth­er stars in the busi­ness such as Pete Seeger and Bob Dylan.

The 1940 episode was unearthed for a show on out­law songs, both blues and folk songs that glam­or­ize peo­ple that the law saw as com­mon crim­i­nals, but the peo­ple loved regard­less. Lead Bel­ly sings “Frankie and Albert” and Guthrie sings “John Hardy” and “Jesse James.”

Also on the show, Guthrie intro­duces his own “Bal­lad of Tom Joad” with a sto­ry about watch­ing The Grapes of Wrath movie (1940) three times and then writ­ing his own ver­sion. Lead Bel­ly ends the show with “Boll Wee­vil,” which, being about a much hat­ed insect, is kind of an out­law bal­lad of sorts.

The only shame is not hear­ing the two togeth­er, and it’s not known whether they were in the same stu­dio at the time.

Final­ly the announc­er adds that if you like the show, drop a line to Lead Bel­ly cour­tesy of WNYC and they’ll send you all the lyrics. I won­der if any­body still has a copy of that?

Relat­ed Con­tent:

Watch the Only Known Footage of the Leg­endary Blues­man Lead Bel­ly (1935 and 1945)

Woody Guthrie’s Doo­dle-Filled List of 33 New Year’s Res­o­lu­tions From 1943

Woody Guthrie’s Fan Let­ter To John Cage and Alan Hov­haness (1947)

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the FunkZone Pod­cast. You can also fol­low him on Twit­ter at @tedmills, read his oth­er arts writ­ing at tedmills.com and/or watch his films here.

The Day When Chivalry Officially Came to an End in 1363 AD: A Short Comedy Film

When did chival­ry come to an end? Some would say it’s a mat­ter of his­tor­i­cal debate. But not for Jake Mahaffy. His short, fun­ny film lets you see the embar­rass­ing cir­cum­stances under which chival­ry died, some­where in a marsh in 1363. Enjoy.

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

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

via Vimeo Staff Picks

Relat­ed Con­tent:

What’s It Like to Fight in 15th Cen­tu­ry Armor?: A Sur­pris­ing Demon­stra­tion

Yoda’s Long Lost Twin Found in a 14th Cen­tu­ry Illu­mi­nat­ed Man­u­script

Won­der­ful­ly Weird & Inge­nious Medieval Books

See The Guidon­ian Hand, the Medieval Sys­tem for Read­ing Music, Get Brought Back to Life

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Hear What the Language Spoken by Our Ancestors 6,000 Years Ago Might Have Sounded Like: A Reconstruction of the Proto-Indo-European Language

As schol­ars of ancient texts well know, the recon­struc­tion of lost sources can be a mat­ter of some con­tro­ver­sy. In the ancient Hebrew and less ancient Chris­t­ian Bib­li­cal texts, for exam­ple, crit­ics find the rem­nants of many pre­vi­ous texts, seem­ing­ly stitched togeth­er by occa­sion­al­ly care­less edi­tors. Those source texts exist nowhere in any phys­i­cal form, com­plete or oth­er­wise. They must be inferred from the traces they have left behind—signatures of dic­tion and syn­tax, styl­is­tic and the­mat­ic pre­oc­cu­pa­tions….

So it is with the study of ancient lan­guages, but since oral cul­tures far pre­date writ­ten ones, the search for lin­guis­tic ances­tors can take us back to the very ori­gins of human cul­ture, to times unre­mem­bered and unrecord­ed by any­one, and only dim­ly glimpsed through scant archae­o­log­i­cal evi­dence and observ­able aur­al sim­i­lar­i­ties between vast­ly dif­fer­ent lan­guages. So it was with the the­o­ret­i­cal devel­op­ment of Indo-Euro­pean as a lan­guage fam­i­ly, a slow process that took sev­er­al cen­turies to coa­lesce into the mod­ern lin­guis­tic tree we now know.

The obser­va­tion that San­skrit and ancient Euro­pean lan­guages like Greek and Latin have sig­nif­i­cant sim­i­lar­i­ties was first record­ed by a Jesuit mis­sion­ary to Goa, Thomas Stephens, in the six­teenth cen­tu­ry, but lit­tle was made of it until around 100 years lat­er. A great leap for­ward came in the mid-nine­teenth cen­tu­ry when Ger­man lin­guist August Schle­ich­er, under the influ­ence of Hegel, pub­lished his Com­pendi­um of the Com­par­a­tive Gram­mar of the Indo-Euro­pean Lan­guages. There, Schle­ich­er made an exten­sive attempt at recon­struct­ing the com­mon ances­tor of all Indo-Euro­pean lan­guages, “Pro­to-Indo-Euro­pean,” or PIE, for short, thought to have orig­i­nat­ed some­where in East­ern Europe, though this sup­po­si­tion is spec­u­la­tive.

To pro­vide an exam­ple of what the lan­guage might have been like Schle­ich­er made up a fable called “The Sheep and the Hors­es” as a “son­ic exper­i­ment.” The sto­ry has been used ever since, “peri­od­i­cal­ly updat­ed,” writes Eric Pow­ell at Archae­ol­o­gy, “to reflect the most cur­rent under­stand­ing of how this extinct lan­guage would have sound­ed when it was spo­ken some 6,000 years ago.” Hav­ing no access to any texts writ­ten in Pro­to-Indo-Euro­pean (which may or may not have exist­ed) nor, of course, to any speak­ers of the lan­guage, lin­guists dis­agree a good deal on what it should sound like; “no sin­gle ver­sion can be con­sid­ered defin­i­tive.”

And yet, since Schleicher’s time, the the­o­ry has been con­sid­er­ably refined. At the top of the post, you can hear one such refine­ment based on work by UCLA pro­fes­sor H. Craig Melchert and read by lin­guist Andrew Byrd. See a trans­la­tion of Schle­icher’s sto­ry, “The Sheep and the Hors­es” below:

A sheep that had no wool saw hors­es, one of them pulling a heavy wag­on, one car­ry­ing a big load, and one car­ry­ing a man quick­ly. The sheep said to the hors­es: “My heart pains me, see­ing a man dri­ving hors­es.” The hors­es said: “Lis­ten, sheep, our hearts pain us when we see this: a man, the mas­ter, makes the wool of the sheep into a warm gar­ment for him­self. And the sheep has no wool.” Hav­ing heard this, the sheep fled into the plain.

Byrd also reads anoth­er sto­ry in hypo­thet­i­cal Pro­to-Indo-Euro­pean, “The King and the God,” using “pro­nun­ci­a­tion informed by the lat­est insights into PIE.”

See Powell’s arti­cle at Archae­ol­o­gy for the writ­ten tran­scrip­tions of both Schleicher’s and Melchert/Byrd’s ver­sions of PIE, and see his arti­cle here to learn about the arche­o­log­i­cal evi­dence for the Bronze Age speak­ers of this the­o­ret­i­cal lin­guis­tic com­mon ances­tor.

Note: The won­der­ful image that accom­pa­nies this post on Face­book and Twit­ter comes from this post in our archive: The Tree of Lan­guages Illus­trat­ed in a Big, Beau­ti­ful Info­graph­ic. It was cre­at­ed by Min­na Sund­berg and can be pur­chased as a poster here.

via io9

Relat­ed Con­tent:

Was There a First Human Lan­guage?: The­o­ries from the Enlight­en­ment Through Noam Chom­sky

Hear The Epic of Gil­gamesh Read in its Orig­i­nal Ancient Lan­guage, Akka­di­an

Learn Latin, Old Eng­lish, San­skrit, Clas­si­cal Greek & Oth­er Ancient Lan­guages in 10 Lessons

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

Watch the First Chinese Animated Feature Film, Princess Iron Fan, Made Under the Strains of WWII (1941)


Note: To watch this film with sub­ti­tles, please click “cc” at the bot­tom of the video play­er.

When we talk about tra­di­tion­al­ly ani­mat­ed fea­ture films, we most often talk about Dis­ney in the West and Japan­ese ani­me in the East. But both Dis­ney ani­ma­tion and Japan­ese ani­ma­tion (from the stu­dio of the acclaimed Hayao Miyaza­ki or oth­ers) have their inspi­ra­tions as well as their fol­low­ers, and in between Dis­ney and Japan we find the ambi­tious 1941 Chi­nese pro­duc­tion Princess Iron Fan. Made under Japan­ese occu­pa­tion in the thick of the Sec­ond World War, the film took three years, 237 artists, and 350,000 yuan to make, pre­mier­ing as the very first ani­mat­ed fea­ture made in Chi­na. Now you can watch it free (with Eng­lish sub­ti­tles avail­able at the click of the “CC” icon) on Youtube.

Princess Iron Fan adapts one of the many sto­ries in Jour­ney to the West, the Ming-dynasty nov­el rec­og­nized as one of the Four Great Clas­si­cal Nov­els of Chi­nese lit­er­a­ture. In it, the tit­u­lar princess — or rather, a demon with the title of a princess whose “iron” fan, though mag­i­cal nev­er­the­less, is actu­al­ly made of banana leaves — duels the leg­endary Mon­key King.

Artis­ti­cal­ly fired up by a screen­ing of Dis­ney’s Snow White and the Sev­en Dwarfs in 1939, the film’s cre­ators Wan Guchan and Wan Laim­ing, known as the Wan Broth­ers, used a suite of tech­niques then sel­dom or nev­er seen in their home­land to bring the old tale to ani­mat­ed life, such as roto­scop­ing (trac­ing over live-action footage), bounc­ing-ball lyric sequences dur­ing musi­cal num­bers, and even col­or effects hand-drawn on top of the black-and-white ani­ma­tion.

Call­ing the pic­ture “an enor­mous achieve­ment in wartime film­mak­ing,” Ani­me: A His­to­ry author Jonathan Clements writes of its release the fol­low­ing year in Japan­ese cin­e­mas: “This is par­tic­u­lar­ly iron­ic, since the Wan broth­ers orig­i­nal­ly intend­ed it as a protest against the Japan­ese, seed­ing the film with images of ‘the bru­tal real­i­ty of the dai­ly vio­lence in a coun­try crip­pled by war.’ ” And just as Snow White moti­vat­ed the Wan Broth­ers to take ani­ma­tion to a high­er lev­el, so Princess Iron Fan moti­vat­ed a gen­er­a­tion of Japan­ese ani­ma­tors to do the same. Clements quotes Osamu Tezu­ka, cre­ator of Astro Boy and much else besides, on his own first view­ing of the film as a teenag­er, when he clear­ly under­stood it as  “a work of resis­tance.” But like all the most ded­i­cat­ed cre­ators, Tezu­ka could look beyond the Wan Broth­ers’ polit­i­cal chal­lenge to take on their much more impor­tant artis­tic one.

Princess Iron Fan will be added to our list of Ani­mat­ed Films, a sub­set of our col­lec­tion, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More.

Relat­ed Con­tent:

The God­dess: A Clas­sic from the Gold­en Age of Chi­nese Cin­e­ma, Star­ring the Silent Film Icon Ruan Lingyu (1934)

An Epic Retelling of the Great Chi­nese Nov­el Romance of the Three King­doms: 110 Free Episodes and Count­ing

Illus­tra­tions for a Chi­nese Lord of the Rings in a Stun­ning “Glass Paint­ing Style”

The Ori­gins of Ani­me: Watch Free Online 64 Ani­ma­tions That Launched the Japan­ese Ani­me Tra­di­tion

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

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Open Culture was founded by Dan Colman.