Learn the History of Indian Philosophy in a 62 Episode Series from The History of Philosophy Without Any Gaps: The Buddha, Bhagavad-Gita, Non Violence & More

The belief in a sin­gu­lar, coher­ent “West­ern tra­di­tion” in phi­los­o­phy has led to a very insu­lar, Euro­cen­tric view in phi­los­o­phy depart­ments, as Jay L. Garfield and Bryan W. Van Nor­den write in a New York Times op-ed. “No oth­er human­i­ties dis­ci­pline demon­strates this sys­temic neglect of most of the civ­i­liza­tions in its domain,” they argue, “The present sit­u­a­tion is hard to jus­ti­fy moral­ly, polit­i­cal­ly, epis­tem­i­cal­ly or as good edu­ca­tion­al and research train­ing prac­tice.” In his fol­low-up book Tak­ing Back Phi­los­o­phy Van Nor­den argues that edu­ca­tion­al insti­tu­tions should “live up to their cos­mopoli­tan ideals” by expand­ing the canon and teach­ing non-West­ern philo­soph­i­cal tra­di­tions.

One phi­los­o­phy edu­ca­tor, Peter Adam­son, pro­fes­sor of phi­los­o­phy at the LMU in Munich and King’s Col­lege Lon­don, has tak­en up the chal­lenge of teach­ing glob­al philo­soph­i­cal tra­di­tions through his pop­u­lar pod­cast The His­to­ry of Phi­los­o­phy With­out Any Gaps, with series on the Islam­ic World, Africana, and India. With expert co-authors and guests, Adamson’s pod­casts help us nav­i­gate cul­tur­al and his­tor­i­cal dif­fer­ences with­out water­ing down the sub­stance of diverse bod­ies of thought.

These sur­veys of non-West­ern tra­di­tions aim to be as exhaus­tive as the pod­cast’s cov­er­age of Clas­si­cal, Lat­er Antiq­ui­ty, and Medieval peri­ods in Europe. We’ve fea­tured Adamson’s pod­casts on Islam­ic and Indi­an phi­los­o­phy in an ear­li­er post. Now we revis­it his series on Indi­an phi­los­o­phy, which has grown sub­stan­tial­ly in the inter­val, from thir­ty-two to six­ty-two episodes, divid­ed into three categories—“Origins,” “Age of the Sutra,” and “Bud­dhists and Jains.”

Indi­an Philosophy—Origins

Indi­an Philosophy—Age of the Sutra

Indi­an Philosophy—Buddhists and Jains

Very broad­ly, much Indi­an phi­los­o­phy can be under­stood as a cen­turies-long con­flict between the six ortho­dox Vedic schools (asti­ka) and the het­ero­dox (nas­ti­ka) schools, includ­ing Bud­dhism, Jain­ism, and Car­va­ka, a mate­ri­al­ist phi­los­o­phy that denied all meta­phys­i­cal doc­trines. While some strains among these schools of thought can be asso­ci­at­ed with indi­vid­ual names, like Kana­da, Patañ­jali, or Nagar­ju­na, much ancient Indi­an phi­los­o­phy “is rep­re­sent­ed by a mass of texts,” as Luke Muehlhauser writes in his short guide, “for which the authors and dates of com­po­si­tion are most­ly unknown.”

Adamson’s free pod­cast sur­vey of Indi­an phi­los­o­phy makes for enter­tain­ing, infor­ma­tive lis­ten­ing. You can down­load every episode in .zip form at the links above. Or find links to the indi­vid­ual episodes right below. To keep up with trends in the study of Indi­an phi­los­o­phy in Eng­lish, be sure to fol­low the Indi­an Phi­los­o­phy Blog. And for an excel­lent list of “Read­ings on the Less Com­mon­ly Taught Philoso­phies (LCTP),” see this post by Bryan Van Nor­den here.

 

Relat­ed Con­tent:

Learn Islam­ic & Indi­an Phi­los­o­phy with 107 Episodes of the His­to­ry of Phi­los­o­phy With­out Any Gaps Pod­cast

The His­to­ry of Phi­los­o­phy, from 600 B.C.E. to 1935, Visu­al­ized in Two Mas­sive, 44-Foot High Dia­grams

The Philo­soph­i­cal Appre­ci­a­tion of Rocks in Chi­na & Japan: A Short Intro­duc­tion to an Ancient Tra­di­tion

Free Online Phi­los­o­phy Cours­es

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

Steely Dan Creates the Deadhead/Danfan Conversion Chart: A Witty Guide Explaining How You Can Go From Loving the Dead to Idolizing Steely Dan

To the naked eye — or at least to the naked eye of any­one born after about 1990 — fans of the Grate­ful Dead and fans of Steely Dan may look basi­cal­ly the same. Both bands emerged from the 1960s-forged coun­ter­cul­ture of Amer­i­ca’s “Baby Boom” gen­er­a­tion, broad­ly defined, and both have drawn unusu­al­ly ded­i­cat­ed lis­ten­er­ships. Yet few bod­ies of musi­cal work could project such dif­fer­ent sets of artis­tic sen­si­bil­i­ties: on one side Steely Dan has the hand­ful of metic­u­lous­ly record­ed stu­dio albums filled with eso­teric wise­cracks and lit­er­ary ref­er­ences, and on the oth­er the Grate­ful Dead has the vast archives of live per­for­mance heavy on both extend­ed impro­vi­sa­tions and good vibes.

Close inspec­tion reveals that the deep­er dif­fer­ences in the music of the Grate­ful Dead and Steely Dan also man­i­fest in the lifestyles of “Dead­heads” and “Dan­fans.” You can see how in this handy Deadhead/Danfan Con­ver­sion Chart avail­able on Steely Dan’s offi­cial site. (View it in a larg­er for­mat here.) Where the accou­trements of the Grate­ful Dead­’s crowd include granny glass­es, VW bus­es, and tat­too­ing, it shows us, Steely Dan’s has its LA Eye­works clip-ons, BMW 353s, and cos­met­ic laser surgery.

Dead­heads read beat poet­ry, receive cos­mic visions, and enjoy the gui­tar play­ing of the late Jer­ry Gar­cia; Dan­fans read the Mac­Mall cat­a­log, send erot­ic e‑mails, and enjoy the gui­tar play­ing of the late Wal­ter Beck­er (among that of the dozens of oth­er pro­fes­sion­als called into the stu­dio).

The Deadhead/Danfan Con­ver­sion Chart also includes a mid­dle col­umn describ­ing the tran­si­tion­al stage sep­a­rat­ing Dead­head from Dan­fan. Between the Grate­ful Dead fan’s sense of one­ness and the Steely Dan fan’s sense of enti­tle­ment comes a sense of despair; between the Dead­head­’s take­out Indi­an food and the Dan­fan’s north­ern Ital­ian cui­sine comes freeze-dried pot roast and gravy. Laid out in this way, the jour­ney from the Grate­ful Dead to Steely Dan mir­rors the life jour­ney tak­en by many a Baby Boomer: from blissed-out utopi­anism, con­scious­ness-expand­ing sub­stances, and free love to cre­ative cyn­i­cism, anti­de­pres­sants, and high-end per­son­al elec­tron­ics. Or per­haps, to use a metaphor pop­u­lar in 1960s Amer­i­ca, the yin of the Dead­head and the yang of the Dan­fan inhab­its us all, regard­less of gen­er­a­tion.

Click here to view the Deadhead/Danfan Con­ver­sion Chart.

via Dan­ger­ous Minds

Relat­ed Con­tent:

How Steely Dan Wrote “Dea­con Blues,” the Song Audio­philes Use to Test High-End Stere­os

When Mistakes/Studio Glitch­es Give Famous Songs Their Per­son­al­i­ty: Pink Floyd, Metal­li­ca, The Breed­ers, Steely Dan & More

How Good Are Your Head­phones? This 150-Song Playlist, Fea­tur­ing Steely Dan, Pink Floyd & More, Will Test Them Out

Take a Long, Strange Trip and Stream a 346-Hour Chrono­log­i­cal Playlist of Live Grate­ful Dead Per­for­mances (1966–1995)

11,215 Free Grate­ful Dead Con­cert Record­ings in the Inter­net Archive

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

John Nash’s Super Short PhD Thesis: 26 Pages & 2 Citations

nash thesis

When John Nash wrote “Non Coop­er­a­tive Games,” his Ph.D. dis­ser­ta­tion at Prince­ton in 1950, the text of his the­sis (read it online) was brief. It ran only 26 pages. And more par­tic­u­lar­ly, it was light on cita­tions. Nash’s diss cit­ed two texts: John von Neu­mann & Oskar Mor­gen­stern’s The­o­ry of Games and Eco­nom­ic Behav­ior (1944), which essen­tial­ly cre­at­ed game the­o­ry and rev­o­lu­tion­ized the field of eco­nom­ics; the oth­er cit­ed text, “Equi­lib­ri­um Points in n‑Person Games,” was an arti­cle writ­ten by Nash him­self. And it laid the foun­da­tion for his dis­ser­ta­tion, anoth­er sem­i­nal work in the devel­op­ment of game the­o­ry, for which Nash won the Nobel Prize in Eco­nom­ic Sci­ences in 1994.

The reward of invent­ing a new field is hav­ing a slim bib­li­og­ra­phy.

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!

Note: An ear­li­er ver­sion of this post appeared on our site in June, 2015.

Relat­ed Con­tent:

The Short­est-Known Paper Pub­lished in a Seri­ous Math Jour­nal: Two Suc­cinct Sen­tences

The World Record for the Short­est Math Arti­cle: 2 Words

Free Online Math Cours­es

Free Math Text­books

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Nearly 1,000 Paintings & Drawings by Vincent van Gogh Now Digitized and Put Online: View/Download the Collection

Every artist explores dimen­sions of space and place, ori­ent­ing them­selves and their works in the world, and ori­ent­ing their audi­ences. Then there are artists like Vin­cent van Gogh, who make space and place a pri­ma­ry sub­ject. In his ear­ly paint­ings of peas­ant homes and fields, his fig­ures’ mus­cu­lar shoul­ders and hands inter­act with stur­dy walls and gnarled trees. Lat­er coun­try scenes—whether curl­ing and del­i­cate, like Wheat­field with a Reaper, or heavy and omi­nous, like Wheat­field with Crows (both below)—give us the sense of the land­scape as a sin­gle liv­ing enti­ty, pul­sat­ing, writhing, blaz­ing in bril­liant yel­lows, reds, greens, and blues.

Van Gogh paint­ed inte­ri­or scenes, such as his famous The Bed­room, at the top (the first of three ver­sions), with an eye toward using col­or as the means of mak­ing space pur­pose­ful: “It’s just sim­ply my bed­room,” he wrote to Paul Gau­guin of the 1888 paint­ing, “only here col­or is to do every­thing… to be sug­ges­tive here of rest or of sleep in gen­er­al. In a word, look­ing at the pic­ture ought to rest the brain, or rather the imag­i­na­tion.”

So tak­en was the painter with the con­cept of using col­or to induce “rest or sleep” in his view­ers’ imag­i­na­tions that when water dam­age threat­ed the “sta­bil­i­ty” of the first paint­ing, Chicago’s Art Insti­tute notes, “he became deter­mined to pre­serve the com­po­si­tion by paint­ing a sec­ond ver­sion while at an asy­lum in Saint-Rémy in 1889,” then demon­strat­ed the deep emo­tion­al res­o­nance this scene had for him by paint­ing a third, small­er ver­sion for his moth­er and sis­ter.

The oppor­tu­ni­ty to see all of Van Gogh’s bed­room paint­ings in one place may have passed us by for now—an exhib­it in Chica­go brought them togeth­er in 2016. But we can see the orig­i­nal bed­room at the yel­low house in Arles in a vir­tu­al space, along with almost 1,000 more Van Gogh paint­ings and draw­ings, at the Van Gogh Muse­um in Ams­ter­dam’s site. The dig­i­tized col­lec­tion show­cas­es a vast amount of Van Gogh’s work—including not only land­scapes, but also his many por­traits, self-por­traits, draw­ings, city scenes, and still-lifes.

One way to approach these works is through the uni­fy­ing themes above: how does van Gogh use col­or to com­mu­ni­cate space and place, and to what effect? Even in por­traits and still-lifes, his fig­ures com­pete with the ground. The scored and scal­loped paint­ings of walls, floors, and wall­pa­per force our atten­tion past the star­ing eyes of the painter or the fine­ly-ren­dered fruits and shoes, and into the depths and tex­tures of shad­ow and light. We begin to see peo­ple and objects as insep­a­ra­ble from their sur­round­ings.

“Paint­ing is a faith,” Van Gogh once wrote, and it is as if his paint­ings ask us to con­tem­plate the spir­i­tu­al uni­ty of all things; the same ani­mat­ing flame brings every object in his blaz­ing worlds to life. The Van Gogh Muse­um hous­es the largest col­lec­tion of the artist’s work in the world. On their web­site you can read essays about his life and work, plan a vis­it, or shop at the online store. But most impor­tant­ly, you can expe­ri­ence the stun­ning breadth of his art through your screen—no replace­ment for the phys­i­cal spaces of gal­leries, but a wor­thy means nonethe­less of com­muning with Van Gogh’s vision.

Relat­ed Con­tent:

2,000+ Impres­sion­ist, Post-impres­sion­ist & Ear­ly Mod­ern Paint­ings Now Free Online, Thanks to the Barnes Foun­da­tion

Simon Schama Presents Van Gogh and the Begin­ning of Mod­ern Art

New Ani­mat­ed Film About Vin­cent Van Gogh Will Be Made Out of 65,000 Van Gogh-Style Paint­ings: Watch the Trail­er and Mak­ing-Of Video

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

Stanley Kubrick Explains the Mysterious Ending of 2001: A Space Odyssey in a Newly Unearthed Interview

Dur­ing the mak­ing of Stan­ley Kubrick­’s 2001: A Space Odyssey, “the film’s nar­ra­tive tra­jec­to­ry point­ed inex­orably toward a big end­ing, even a rev­e­la­tion, but Kubrick kept chang­ing his mind about what that end­ing would be — and nobody who saw the film knew quite what to make of the one he final­ly chose.” Those words come from a piece by The New York­er’s Dan Chi­as­son, pub­lished to mark the fifti­eth anniver­sary of the film’s release. Since then, gen­er­a­tions of view­ers have inter­pret­ed 2001, and espe­cial­ly its end­ing, in their own way. But these debates over mean­ing may all change now that Kubrick­’s own inter­pre­ta­tion seems to have sur­faced.

Not only that, it turns out to dif­fer marked­ly from most of the ones in cir­cu­la­tion. “I’ve tried to avoid doing this ever since the pic­ture came out,” Kubrick tells jour­nal­ist Junichi Yaoi when the lat­ter asks what 2001’s end­ing means.

“When you just say the ideas they sound fool­ish, where­as if they’re dra­ma­tized one feels it, but I’ll try.” He then reveals his view of the con­cept behind it:

The idea was sup­posed to be that he is tak­en in by god-like enti­ties, crea­tures of pure ener­gy and intel­li­gence with no shape or form. They put him in what I sup­pose you could describe as a human zoo to study him, and his whole life pass­es from that point on in that room. And he has no sense of time. It just seems to hap­pen as it does in the film. 

They choose this room, which is a very inac­cu­rate repli­ca of French archi­tec­ture (delib­er­ate­ly so, inac­cu­rate) because one was sug­gest­ing that they had some idea of some­thing that he might think was pret­ty, but wasn’t quite sure. Just as we’re not quite sure what do in zoos with ani­mals to try to give them what they think is their nat­ur­al envi­ron­ment.

Any­way, when they get fin­ished with him, as hap­pens in so many myths of all cul­tures in the world, he is trans­formed into some kind of super being and sent back to Earth, trans­formed and made some kind of super­man. We have to only guess what hap­pens when he goes back. It is the pat­tern of a great deal of mythol­o­gy, and that is what we were try­ing to sug­gest.

This makes sense, or at least as much sense as any of the bet­ter inter­pre­ta­tions of 2001’s end­ing out there. Draw­ing explic­it­ly on ancient mythol­o­gy has become stan­dard prac­tice for big-bud­get spec­ta­cles, espe­cial­ly after Star Wars did it to much greater com­mer­cial suc­cess almost a decade lat­er, but in devel­op­ment the idea must have seemed rad­i­cal. Some will take Kubrick­’s expla­na­tion as defin­i­tive, and oth­ers, sub­scrib­ing to a dif­fer­ent phi­los­o­phy of artis­tic cre­ation, will show no more inter­est in it than they do in Rid­ley Scot­t’s per­son­al views on whether Deckard is a repli­cant.

The mys­te­ri­ous nature of the inter­view clip itself, a piece of the footage gath­ered in 1980 for a nev­er-released Japan­ese doc­u­men­tary, suits the nature of the rev­e­la­tion. We see only Yaoi as he inter­views Kubrick over the phone, but not, accord­ing to Pixar direc­tor and Kubrick super­fan Lee Unkrich, because the direc­tor was­n’t there. Unkrich post­ed to Red­dit that, as the Warn­er Broth­ers pub­li­cist who toured the Japan­ese crew around told him, “Stan­ley was actu­al­ly at the stu­dio that day, but didn’t want to meet with the crew and be inter­viewed on cam­era.” So even though we hear his voice on the phone, “he’s actu­al­ly just in anoth­er office!”

But then, nobody ever accused Kubrick of pos­sess­ing con­ven­tion­al habits, per­son­al or pro­fes­sion­al. Not that a con­ven­tion­al mind could ever have direct­ed the film that 2001: A Space Odyssey turned out to be, one that, in Chi­as­son’s words, “took for grant­ed a broad cul­tur­al tol­er­ance, if not an appetite, for enig­ma, as well as the time and incli­na­tion for pars­ing inter­pre­tive mys­ter­ies.” Kubrick might have com­plet­ed the film with his own ideas about the mean­ing of every­thing in it, but he sure­ly knew, and respect­ed, that every­one who saw it would also come out of the the­ater with their own.

via Metafil­ter

Relat­ed Con­tent:

1966 Doc­u­men­tary Explores the Mak­ing of Kubrick’s 2001: A Space Odyssey (and Our High-Tech Future)

Watch the Open­ing of Kubrick’s 2001: A Space Odyssey with the Orig­i­nal, Unused Score

What’s the Dif­fer­ence Between Stan­ley Kubrick’s & Arthur C. Clarke’s 2001: A Space Odyssey (A Side-by-Side Com­par­i­son)

In 1968, Stan­ley Kubrick Makes Pre­dic­tions for 2001: Human­i­ty Will Con­quer Old Age, Watch 3D TV & Learn Ger­man in 20 Min­utes

Andrei Tarkovsky Calls Kubrick’s 2001: A Space Odyssey a “Pho­ny” Film “With Only Pre­ten­sions to Truth”

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

Teaching Tolerance to Activists: A Free Course Syllabus & Anthology

The waters of acad­e­mia have grown chop­py of late, and many vet­er­an sailors have found them­selves ill-equipped to nav­i­gate the brave new world stu­dent activists are forg­ing at a break­neck pace.

Trig­ger warn­ings. Safe spaces. Cur­ric­u­la restruc­tured with an eye toward iden­ti­ty. Swift judg­ments for those who fail to com­ply.

Admis­sions brochures and cam­pus tours make fre­quent men­tion of their institution’s com­mit­ment to social jus­tice. They have to—many high school­ers share the under­grads’ beliefs.

Those of us whose col­lege years are but a dis­tant mem­o­ry should­n’t depend on our school’s alum­ni mag to paint an accu­rate pic­ture of the bat­tles that may be rag­ing with­in. Sus­tain­abil­i­ty, pre­ferred pro­nouns, and inclu­sive bath­room facil­i­ties may get a men­tion, but the offi­cial organ’s unlike­ly to peek into the abyss where tol­er­ance goes to die.

Cul­tur­al schol­ar Frances Lee, a queer trans per­son of col­or recov­er­ing from a forced con­ver­sion to evan­gel­i­cal Chris­tian­i­ty, took a hard look at the prob­lem of intol­er­ance with­in activist cir­cles as a sec­ond year Mas­ters stu­dent in Cul­tur­al Stud­ies at the Uni­ver­si­ty of Wash­ing­ton.

Pub­lished exact­ly one year ago, their essay, Kin Aes­thet­ics: Excom­mu­ni­cate Me from the Church of Social Jus­tice, was plain­spo­ken about the neg­a­tive side effects of social progress in activist cir­cles, and by exten­sion, on cam­pus:

Telling peo­ple what to do and how to live out their lives is endem­ic to reli­gious and to dog­mat­ic activism. It’s not that my com­rades are the boss­es of me, but that dog­mat­ic activism cre­ates an envi­ron­ment that encour­ages peo­ple to tell oth­er peo­ple what to do. This is espe­cial­ly promi­nent on Face­book. Scrolling through my news feed some­times feels Iike slid­ing into a pew to be blast­ed by a frag­ment­ed, fren­zied ser­mon. I know that much of the media post­ed there means to dis­ci­pline me to be a bet­ter activist and com­mu­ni­ty mem­ber. But when dic­tates aren’t fol­lowed, a com­mon pro­ce­dure of pun­ish­ment ensues. Pun­ish­ments for saying/doing/believing the wrong thing include sham­ing, scold­ing, call­ing out, iso­lat­ing, or evis­cer­at­ing someone’s social stand­ing. Dis­ci­pline and pun­ish­ment have been used for all of his­to­ry to con­trol and destroy peo­ple. Why is it being used in move­ments meant to lib­er­ate all of us? We all have made seri­ous mis­takes and hurt oth­er peo­ple, inten­tion­al­ly or not. We get a chance to learn from them when those around us respond with kind­ness and patience. Where is our humil­i­ty when exam­in­ing the mis­takes of oth­ers? Why do we posi­tion our­selves as moral­ly supe­ri­or to the low­ly un-woke?

The essay’s viral suc­cess gives extra oomph to “Wok­er Than Thou: Left­ist Activist Iden­ti­ty For­ma­tions,” a com­mu­ni­ty course Lee designed and taught ear­li­er this year.

Intend­ed for com­mu­ni­ty lead­ers, polit­i­cal activists, and orga­niz­ers, Lee wel­comed any­one with any inter­est in the sub­ject, pro­vid­ed they were will­ing “to stay open to dis­sent­ing or unpop­u­lar ideas for the sake of dis­cus­sion, instead of fore­clos­ing cer­tain top­ics or ideas by judg­ing them as not wor­thy of atten­tion.”

The 10-week syl­labus delved into such rel­e­vant top­ics as Call-out Cul­ture, the False Promis­es of Empa­thy, and of course “wok­e­ness,” a term Lee takes care to attribute to Black cul­ture.

While not all of the required read­ings can be found online, Lee pro­vides a wealth of links to those that can.

Titles include Uni­ver­si­ty of San Fran­cis­co Pro­fes­sor Rhon­da Magee’s “Address­ing Social Injus­tice with Com­pas­sion,” author Andrea Smith’s “The Prob­lem with Priv­i­lege,” Trau­ma Stew­ard­ship Insti­tute founder Lau­ra van Der­noot Lipsky’s TEDx Talk on sys­tem­at­ic oppres­sion and lib­er­a­tion the­o­ry.

There’s even a Suf­jan Stevens song that evolved from cheap shots at skater Tonya Harding’s expense to some­thing that con­sid­ered the “whole­ness of the per­son… with dig­ni­ty and grace.”

Fol­low­ing Lee’s course mate­ri­als seems a much more ratio­nal way to con­front the cur­rent social cli­mate than bing­ing on con­fes­sion­al essays by lib­er­al arts pro­fes­sors who feel ham­strung by not-unfound­ed fears that their stu­dents could cost them their jobs … and the good rep­u­ta­tion required to secure anoth­er.

For fur­ther read­ing, Lee offers free down­loads of Toward An Ethics of Activism: A Com­mu­ni­ty Inves­ti­ga­tion of Humil­i­ty, Grace and Com­pas­sion in Move­ments for Jus­tice, an anthol­o­gy that “seeks to dis­rupt dog­mat­ic, exclu­sion­ary activist cul­ture with kind­ness and con­nec­tion.”

Find Frances Lee’s “Wok­er Than Thou” syl­labus here.

Down­load a PDF of the anthol­o­gy Toward An Ethics of Activism here. (A screen read­er acces­si­ble ver­sion is also avail­able.)

Relat­ed Con­tent:

Slavoj Žižek Calls Polit­i­cal Cor­rect­ness a Form of “Mod­ern Total­i­tar­i­an­ism”

Noam Chom­sky Explains the Best Way for Ordi­nary Peo­ple to Make Change in the World, Even When It Seems Daunt­ing

Dr. Jane Goodall Is Now Teach­ing an Online Course on Con­ser­va­tion, Ani­mal Intel­li­gence & Activism

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

Behold the Art-o-Mat: Vintage Cigarette Vending Machines Get Repurposed & Dispense Works of Art

It’s a well known fact that any­one who’s quit­ting smok­ing will need to find some­thing to occu­py their hands.

Many experts sug­gest hold­ing a pen­cil or anoth­er vague­ly-cig­a­rette-shaped object.

Oth­ers pre­scribe busy work—cracking nuts and peel­ing oranges.

Hard­core cas­es are advised to keep those paws busy with a hob­by such as paint­ing or wood­work­ing.

But from where we sit, the most spir­i­tu­al­ly reward­ing, sym­bol­ic activ­i­ty for some­one in this ten­der sit­u­a­tion would be cre­at­ing a tiny art­work pro­to­type to sell in an Art-o-Mat®, one of over 100 vin­tage cig­a­rette vend­ing machines specif­i­cal­ly repur­posed to dis­pense art.

Locat­ed pri­mar­i­ly in the US, the machines are the brain­child of artist Clark Whit­ting­ton, who loaded the first one with black & white, block-mount­ed pho­tos for a 1997 solo show in a Win­ston-Salem cafe.

These days, there are a hun­dred or so Art-o-Mats, stocked with the work of artists both pro­fes­sion­al and ama­teur, who have suc­cess­ful­ly nav­i­gat­ed the sub­mis­sion process.

A vari­ety of medi­ums is represented—painting, sculp­ture, fine art prints, jew­el­ry, assem­blages, cut paper, and tiny bound books.

Wor­thing­ton encour­ages would-be par­tic­i­pants to avoid the ease of mass pro­duc­tion in favor of unique items that bear evi­dence of the human hand:

The vend­ing process is only the begin­ning of your Art-o-Mat® art. Once pur­chased and two steps away from the machine, your work is sole­ly a reflec­tion of you and your art. Many pieces have been car­ried around the globe. So, think of approach­es that do not con­vey “a Sun­day after­noon at the copy shop” and con­sid­er ways that your art will be appre­ci­at­ed for years to come.

The guide­lines are under­stand­ably strict with regard to dimen­sions. Wouldn’t want to kill the blind box thrill by jam­ming a vin­tage vend­ing machine’s inner work­ings.

Edi­bles, mag­nets, bal­loons, glit­ter, con­fet­ti, and any­thing processed along­side peanuts are ver­boten mate­ri­als.

A cer­tain pop­u­lar decoupage medi­um is anoth­er no-no, as it adheres to the man­dat­ed pro­tec­tive wrap.

And just as cig­a­rettes car­ry stern­ly word­ed warn­ings from the Sur­geon Gen­er­al, artists are advised to include a label if their sub­mis­sion could be con­sid­ered unsuit­able for under­age col­lec­tors.

If you need a hand to walk you through the process, have a look at crafter Shan­non Greene’s video, above.

Greene became enthralled with the Art-o-Mat expe­ri­ence on a heav­i­ly doc­u­ment­ed trip to Las Vegas, when she put $5 in the Cos­mopoli­tan Hotel’s machine, and received a box of string and paint­ed can­vas scrap book­marks cre­at­ed by Kelsey Huck­a­by.

(Wit­ness artist Huck­a­by treat­ing her­self to one of her own cre­ations from an Austin, Texas Art-o-Mat on her birth­day, below, to see a machine in action. Par­tic­u­lar­ly rec­om­mend­ed for those who came of age after these once-stan­dard fix­tures were banned from the lob­bies of bars and din­ers.)

Oth­er repur­posed machines in the Art-o-Mat sta­ble include the zip­py red num­ber in Ocala, Florida’s Apple­ton Muse­um of Art, a cool blue cus­tomer resid­ing in Stan­ford University’s Lan­tana House, and a 6‑knob mod­el that peri­od­i­cal­ly pops up in var­i­ous arts-friend­ly New York City venues.

As the jol­ly and self-dep­re­cat­ing crafter Greene observes, at $5 a “yank,” no one is get­ting rich off this project, though the artists get 50% of the pro­ceeds.

It’s also worth not­ing that these orig­i­nal art­works cost less than a pack of cig­a­rettes in all but six states.

We agree with Greene that the expe­ri­ence more than jus­ti­fies the price. What­ev­er art one winds up with is but added val­ue.

Greene does not regret the con­sid­er­able labor that went into the 100 tiny jour­nals cov­ered in retired bill­board vinyl she was required to crank out after her pro­to­types were green­lit.

To deter­mine whether or not you’re pre­pared to do the time, have a peek at Katharine Miele’s labor-inten­sive process, below. Even though the artist’s con­tact infor­ma­tion is includ­ed along with every Art-o-Mat sur­prise, there’s no guar­an­tee that she’ll hear back from any­one who wound up with one of the geo­met­ric chair linocuts she spent a week mak­ing.

Oth­er Art-o-Mat artists, like Susan Rossiter, have fig­ured out how to play by the rules while also real­iz­ing a bit of return beyond the Pip­pi Long­stock­ing-like sat­is­fac­tion of cre­at­ing a nifty expe­ri­ence for ran­dom strangers. The machines are stocked with orig­i­nals of her tiny mul­ti-media chick­en por­traits, and she sells prints on her web­site.

Or per­haps, you, like monony­mous physi­cist Colleen, find a med­i­ta­tive plea­sure in the act of cre­ation. To date, she’s paint­ed 1150 cig­a­rette-pack-sized blocks for inclu­sion in the machines.

Still game? Get start­ed with an Art-o-Mat pro­to­type kit for $19.99 here.

(As Greene joy­ful­ly points out, it comes with such good­ies as a lit­tle jour­nal, a pen­cil, and an offi­cial Art-o-Mat eras­er.)

Take inspi­ra­tion — or dream about what $5 might get you — in the collector’s show and tell, above.

Feel­ing flush and far from the near­est Art-o-Mat loca­tion?  Sup­port the project by drop­ping a Ben­jamin on an Art-o-Car­ton con­tain­ing 10 tiny art­works, cus­tom select­ed in response to a short, per­son­al­i­ty-based ques­tion­naire.

Relat­ed Con­tent:

A Vend­ing Machine Now Dis­trib­utes Free Short Sto­ries at Fran­cis Ford Coppola’s Café Zoetrope

Haru­ki Muraka­mi Nov­els Sold in Pol­ish Vend­ing Machines

Sup­port “Green Reads,” a Pro­gram That Finances Libraries by Dis­trib­ut­ing Used Books in Eco-Friend­ly Vend­ing Machines

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

Nick Offerman Explains the Psychological Benefits of Woodworking–and How It Can Help You Achieve Zen in Other Parts of Your Life

The world may know him as an actor and come­di­an, but Nick Offer­man also loves wood­work­ing. And he does­n’t just love it in the evenings-and-week­ends, some­thing-to-do-with-my-hands-while-I-lis­ten-to-pod­casts way: he’s actu­al­ly devot­ed a seri­ous chunk of his life, per­son­al and pro­fes­sion­al, to mak­ing things out of trees. As neat­ly as it may dove­tail with the musky, tra­di­tion­al­ly (and some­times buf­foon­ish­ly) mas­cu­line char­ac­ters he plays, the wood­work­ing aspect of Offer­man’s life exists inde­pen­dent­ly of his oth­er craft — not to say, of course, that you’ll find the web site of the Offer­man Wood­shop com­plete­ly devoid of humor.

Though pride in phys­i­cal work well done is its own reward, Offer­man believes that his wood­work­ing also made it pos­si­ble for him to suc­ceed as an enter­tain­er. “Peo­ple often ask me, how can I get my kid involved in show busi­ness?” he says in the Big Think clip above. “And I always say, I would advise that you take up wood­work­ing, because it’s addic­tive,” a “craft that is so sat­is­fy­ing, that doesn’t require the input of any cor­po­rate enti­ties.” This in con­trast to the Hol­ly­wood audi­tions where he always found him­self per­form­ing for “a room full of bankers” and leav­ing bewil­dered, think­ing, “ ‘I have no idea how I did,’ which gives you a lot of stress and a lot of agi­ta.”

This stress and agi­ta sent him straight to his wood­shop, where he would “just start sand­ing a wal­nut table.” Before long, “I would see the tan­gi­ble result of this work that I had done. The thing is, there’s no way to describe the sen­sa­tion. There’s mag­ic in it, whether you’re work­ing with glass or met­als or food or knit­ting or wood.” He cred­its that pow­er­ful and empow­er­ing sen­sa­tion, which he describes, in a per­haps unchar­ac­ter­is­ti­cal­ly Cal­i­forn­ian man­ner, as hav­ing “an incred­i­ble med­i­ta­tive or Zen qual­i­ty,” with giv­ing him “a mel­low demeanor to the point that I no longer cared as much about the TV shows.” And by car­ing less, he found that he could han­dle all of the per­for­mances show busi­ness demand­ed of him that much bet­ter.

You can get a tour of Offer­man’s Los Ange­les wood­shop in the sec­ond video from the top, a clip from This Old House. Begin­ning with his impres­sive wood stock, it con­tin­ues on to his even more for­mi­da­ble set of inde­struc­tible-look­ing vin­tage tools. “The less elec­tric­i­ty you can use,” he tells the host, “the more plea­sur­able your wood­work­ing will be.” He shares more wood­work­ing advice in the video just above, answer­ing ques­tions from the would-be wood­work­ers of Twit­ter: Is an apron real­ly nec­es­sary? Yes. Does oak require a pre-stain con­di­tion­er? Don’t stain oak at all. When one fel­low request­ing help iden­ti­fy­ing a joint type address­es Offer­man as “Mas­ter Crafter Wood,” Offer­man cor­rects him: “I’m a stu­dent of the form, but I appre­ci­ate your opti­mism.” That sums up what wood­work­ing offers: a con­di­tion of eter­nal stu­dent­hood, and if not opti­mism then at least a help­ful equa­nim­i­ty. “Zen” may be the right word after all.

Relat­ed Con­tent:

Mes­mer­iz­ing GIFs Illus­trate the Art of Tra­di­tion­al Japan­ese Wood Join­ery — All Done With­out Screws, Nails, or Glue

Watch Japan­ese Wood­work­ing Mas­ters Cre­ate Ele­gant & Elab­o­rate Geo­met­ric Pat­terns with Wood

Watch the Mak­ing of a Hand-Craft­ed Vio­lin, from Start to Fin­ish, in a Beau­ti­ful­ly-Shot Doc­u­men­tary

Watch “The Woodswim­mer,” a Stop Motion Film Made Entire­ly with Wood, and “Bru­tal­ly Tedious” Tech­niques

Just 45 Straight Min­utes of Nick Offer­man Qui­et­ly Drink­ing Sin­gle Malt Scotch by the Fire

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

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