Why Med Schools Are Requiring Students to Take Art Classes, and How It Makes Med Students Better Doctors

I have fol­lowed sev­er­al debates recent­ly about the lack of arts and human­i­ties edu­ca­tion in STEM pro­grams. One argu­ment runs thus: sci­en­tists, engi­neers, and pro­gram­mers often move into careers design­ing prod­ucts for human use, with­out hav­ing spent much time learn­ing about oth­er humans. With­out required cours­es, say, in psy­chol­o­gy, phi­los­o­phy, soci­ol­o­gy, lit­er­a­ture, etc., stu­dents can end up unthink­ing­ly repro­duc­ing harm­ful bias­es or over­look­ing seri­ous eth­i­cal prob­lems and social inequities.

Tech­no­log­i­cal mal­prac­tice is bad enough. Med­ical mal­prac­tice can have even more imme­di­ate­ly harm­ful, or fatal, effects. We might take for grant­ed that a doctor’s “bed­side man­ner” is pure­ly a mat­ter of per­son­al­i­ty, but many med­icals schools have decid­ed they need to be more proac­tive when it comes to train­ing future doc­tors in com­pas­sion­ate lis­ten­ing. And some have begun using the arts to fos­ter cre­ative think­ing and empa­thy and to improve doc­tor-patient com­mu­ni­ca­tion. The ver­bal­ly-abu­sive Dr. House aside, the best diag­nos­ti­cians actu­al­ly have sym­pa­thet­ic ears.

As Dr. Michael Flana­gan of Penn State’s Col­lege of Med­i­cine puts it, “Our job is to elic­it infor­ma­tion from our patients. By com­mu­ni­cat­ing more effec­tive­ly and estab­lish­ing rap­port with patients so they are more com­fort­able telling you about their symp­toms, you are more like­ly to make the diag­no­sis and have high­er patient sat­is­fac­tion.” From the patient side of things, an accu­rate diag­no­sis can mean more than “sat­is­fac­tion”; it can mean the dif­fer­ence between life and death, long-term suf­fer­ing or rapid recov­ery.

Can impres­sion­ist paint­ing make that dif­fer­ence? Dr. Flana­gan thinks it’s a start. His sem­i­nar “Impres­sion­ism and the Art of Com­mu­ni­ca­tion” asks fourth-year med­ical stu­dents to engage with the work of Vin­cent van Gogh and Claude Mon­et, in exer­cis­es “rang­ing from obser­va­tion and writ­ing activ­i­ties to paint­ing in the style of said artists,” notes Art­sy. “Through the process, they learn to bet­ter com­mu­ni­cate with patients by devel­op­ing insights on sub­jects like men­tal ill­ness and cog­ni­tive bias.” Why not just study these sub­jects in psy­chol­o­gy cours­es?

One answer comes from Penn State asso­ciate pro­fes­sor of art his­to­ry Nan­cy Locke, who presents to Flanagan’s class­es. “Art can make peo­ple see their lives dif­fer­ent­ly,” she says, “Doc­tors will see peo­ple reg­u­lar­ly with cer­tain prob­lems.” And they can begin to schema­tize their patients the way they schema­tize dis­eases and dis­or­ders. “But a paint­ing can con­tin­ue to be chal­leng­ing, and there are always new ques­tions to ask.” Impres­sion­ist paint­ing rep­re­sents only one road, among many oth­ers, to the ambi­gu­i­ties of the human mind.

Anoth­er Penn State pro­fes­sor, Dr. Paul Haidet, direc­tor of med­ical edu­ca­tion research, offered a sem­i­nar on jazz and med­ical com­mu­ni­ca­tions to fourth-year stu­dents in 2014 and 2015. As he men­tions in the video above, Flana­gan him­self took the course. “Just as one jazz musi­cian pro­vides space to anoth­er to impro­vise,” he tells Penn State News, “as physi­cians we need to pro­vide space to our patients to com­mu­ni­cate in their own style. It was a trans­for­ma­tion­al expe­ri­ence, unlike any­thing I ever had in med­ical school myself.” He was inspired there­after to intro­duce his paint­ing course.

One could imag­ine class­es on the Vic­to­ri­an nov­el, mod­ernist poet­ry, or impro­vi­sa­tion­al dance hav­ing sim­i­lar effects. Oth­er med­ical schools have cer­tain­ly agreed. Dr. Del­phine Tay­lor, asso­ciate pro­fes­sor of med­i­cine at Colum­bia Uni­ver­si­ty Med­ical Cen­ter, “empha­sizes that arts-focused activ­i­ties are impor­tant in train­ing future doc­tors to be present and aware,” Art­sy writes, “which is more and more dif­fi­cult today giv­en the per­va­sive­ness of tech­nol­o­gy and media.” Arts pro­grams have also been adopt­ed in the med­ical schools at Yale, Har­vard, and UT Austin.

The prece­dents for incor­po­rat­ing the arts into a sci­ence edu­ca­tion abound—many a famous sci­en­tist has also had a pas­sion for lit­er­a­ture, pho­tog­ra­phy, paint­ing, or music. (Ein­stein, for exam­ple, wouldn’t be part­ed from his vio­lin.) As the arts and sci­ences grew fur­ther apart, for rea­sons hav­ing to do with the struc­ture of high­er edu­ca­tion and the dic­tates of mar­ket economies, it became far less com­mon for sci­en­tists and doc­tors to receive a lib­er­al arts edu­ca­tion. On the oth­er hand, todays lib­er­al arts stu­dents might ben­e­fit from more required STEM cours­es, but that’s a sto­ry for anoth­er day.

via Art­sy

Relat­ed Con­tent:

David Byrne & Neil deGrasse Tyson Explain the Impor­tance of an Arts Edu­ca­tion (and How It Strength­ens Sci­ence & Civ­i­liza­tion)

Your Brain on Art: The Emerg­ing Sci­ence of Neu­roaes­thet­ics Probes What Art Does to Our Brains

The Musi­cal Mind of Albert Ein­stein: Great Physi­cist, Ama­teur Vio­lin­ist and Devo­tee of Mozart

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

Frank Lloyd Wright Creates a List of the 10 Traits Every Aspiring Artist Needs


No fig­ure looms larg­er over Amer­i­can archi­tec­ture than Frank Lloyd Wright. From the ear­ly 1890s to the ear­ly 1920s he estab­lished him­self as the builder of dozens of strik­ing, styl­is­ti­cal­ly inno­v­a­tive pri­vate homes as well as pub­lic works like Chicago’s Mid­way Gar­dens and Toky­o’s Impe­r­i­al Hotel. But by the end of that peri­od his per­son­al life had already turned chaot­ic and even trag­ic, and in his pro­fes­sion­al life he saw his com­mis­sions dry up. Just when it looked like he might not leave much of a lega­cy at all, an idea came to him: why not start a school?

“Wright found­ed what he called the Tal­iesin Fel­low­ship in 1932, when his own finan­cial prospects were dis­mal, as they had been through­out much of the 1920s,” writes archi­tec­ture crit­ic Michael Kim­mel­man in the New York Review of Books. “Hav­ing seen the great Chica­go archi­tect Louis Sul­li­van, his for­mer boss, die in pover­ty not many years ear­li­er, Wright was fore­stalling his own prospec­tive obliv­ion.” Charg­ing a tuition of $675 (“raised to $1,100 in 1933, more than at Yale or Har­vard”), Wright designed a pro­gram “to indoc­tri­nate aspir­ing archi­tects in his gospel of organ­ic archi­tec­ture, for which they would do hours of dai­ly chores, plant crops, wash Wright’s laun­dry, and enter­tain him and his guests as well as one anoth­er in the evenings with musi­cals and ama­teur the­atri­cals.”

There at Tal­iesin, his epony­mous home-stu­dio, locat­ed in the appro­pri­ate­ly rur­al set­ting of Spring Green, Wis­con­sin, Wright sought to forge not just com­plete archi­tects, and not just com­plete artists, but com­plete human beings. He pro­posed, in Kim­mel­man’s words, “the cre­ation of a small, inde­pen­dent soci­ety made bet­ter through his archi­tec­ture.” He also drew up a list, lat­er includ­ed in his auto­bi­og­ra­phy, of the qual­i­ties the builders of that soci­ety should pos­sess:

I. An hon­est ego in a healthy body – good cor­re­la­tion
II. Love of truth and nature
III. Sin­cer­i­ty and courage
IV. Abil­i­ty for action
V. The esthet­ic sense
VI. Appre­ci­a­tion of work as idea and idea as work
VII. Fer­til­i­ty of imag­i­na­tion
VIII. Capac­i­ty for faith and rebel­lion
IX. Dis­re­gard for com­mon­place (inor­gan­ic) ele­gance
X. Instinc­tive coop­er­a­tion

This list reflects the kind of qual­i­ties Wright seemed to spend his life cul­ti­vat­ing in him­self, not to men­tion dis­play­ing to the pub­lic. Not that he showed much regard for the truth when it con­flict­ed with his own myth­mak­ing, nor an instinct for coop­er­a­tion with those he con­sid­ered less than his equals — and archi­tec­tural­ly speak­ing, he did­n’t con­sid­er any­one his equal. As well as Wright’s ego may have served him, not every artist needs one quite so colos­sal, but per­haps, per his list, they do need an hon­est one. “Ear­ly in life I had to choose between hon­est arro­gance and hyp­o­crit­i­cal humil­i­ty,” he once said. “I chose the for­mer and have seen no rea­son to change.”

Relat­ed Con­tent:

Take 360° Vir­tu­al Tours of Frank Lloyd Wright’s Archi­tec­tur­al Mas­ter­pieces, Tal­iesin & Tal­iesin West

Frank Lloyd Wright Reflects on Cre­ativ­i­ty, Nature and Reli­gion in Rare 1957 Audio

Haru­ki Muraka­mi Lists the Three Essen­tial Qual­i­ties For All Seri­ous Nov­el­ists (And Run­ners)

Pat­ti Smith, Umber­to Eco & Richard Ford Give Advice to Young Artists in a Rol­lick­ing Short Ani­ma­tion

John Cleese’s Advice to Young Artists: “Steal Any­thing You Think Is Real­ly Good”

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.

Jimmy Page Visits Oxford University & Tells Students How He Went from Guitar Apprentice to Creating Led Zeppelin

It’s maybe a cul­tur­al tru­ism that icon­o­clasts who live long enough even­tu­al­ly become icons. So I sup­pose it shouldn’t sur­prise us much to see a rock ‘n’ roll hero like Jim­my Page stand­ing behind the podi­um at the Oxford Union, for a lec­ture and Q&A series put on by the famed debat­ing soci­ety. But as he tells his audi­ence, it isn’t his first time at Oxford—he made an appear­ance at 16, accom­pa­ny­ing beat poet and nov­el­ist Roys­ton Ellis on gui­tar. (It was Ellis, Page notes, who sug­gest­ed the quirky spelling of the Bea­t­les to John Lennon.) This sto­ry leads to Page’s auto­bi­o­graph­i­cal sketch of how he became a musi­cian by lis­ten­ing to “the music com­ing over from Amer­i­ca” and the skif­fle ver­sions of the same by Eng­lish musi­cian Lon­nie Done­gan.

It’s a sto­ry famil­iar to fans not only of Page but of every British inva­sion band inspired by the Amer­i­can blues and R&B. But it’s always inter­est­ing, espe­cial­ly for Amer­i­cans, to hear it told. Home­grown tra­di­tion­al music we take for grant­ed sound­ed to the young Page like “it was com­ing from Mars.”

He describes the influ­ence of Done­gan as a “por­tal” to the blues and rock ‘n’ roll, which bands like the Yard­birds picked up in the ear­ly six­ties. Men­tion of that sem­i­nal Eng­lish band leads Page to recount his sec­ond time at Oxford, to see the Yard­birds at Queen’s Col­lege, a fate­ful night that end­ed with Page join­ing the band on bass after Paul Samwell-Smith quit. By that time, he had served what he calls a “three-year appren­tice­ship” as a stu­dio musi­cian, arranger, and com­pos­er.

These rem­i­nisces set the tenor for Page’s short address, a series of vignettes from his ven­er­a­ble career, full of fas­ci­nat­ing digres­sions and asides. At around 13 min­utes in, he con­cludes that his “life­time achieve­ment” was to “do some­thing which was ini­tial­ly my hob­by, turn that into some­thing which was a very pro­fes­sion­al process, but still a very cre­ative one… and to inspire young musi­cians.” After his short speech, the pro­gram tran­si­tions to an inter­view for­mat, and Page expands on and clar­i­fies many of his com­ments. His affa­ble humil­i­ty and desire to share his wis­dom and expe­ri­ence make this very enjoy­able view­ing for any­one inter­est­ed in Page’s life and work, or in the his­to­ry of rock ‘n’ roll more gen­er­al­ly, which can­not be told with­out him, and for which he is a very able chron­i­cler.

Relat­ed Con­tent:

13-Year-Old Jim­my Page Plays Gui­tar on TV in 1957, an Ear­ly Moment in His Spec­tac­u­lar Career

Jim­my Page Unplugged: Led Zeppelin’s Gui­tarist Reveals His Acoustic Tal­ents in Four Videos (1970–2008)

Jim­my Page Tells the Sto­ry of “Kash­mir”

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

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 and BlueSky.

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.

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Open Culture was founded by Dan Colman.