If you follow edtech, you know the name Andrew Ng. He’s the Stanford computer science professor who co-founded MOOC-provider Coursera and later became chief scientist at Baidu. Since leaving Baidu, he’s been working on several artificial intelligence projects, including a series of Deep Learning courses that he unveiled in 2017. And now comes AI for Everyone–an online course that makes artificial intelligence intelligible to a broad audience.
The meaning behind common AI terminology, including neural networks, machine learning, deep learning, and data science.
What AI realistically can–and cannot–do.
How to spot opportunities to apply AI to problems in your own organization.
What it feels like to build machine learning and data science projects.
How to work with an AI team and build an AI strategy in an organization.
How to navigate ethical and societal discussions surrounding AI.
The four-week course takes about eight hours to complete. You can audit it for free. However if you want to earn a certificate–which you can then share on your LinkedIn profile, printed resumes and CVs–the course will run $49.
The Endless Summer is over. The archetypal 1966 surf documentary might have been scored by The Sandals, but the sound and the cultural dominance of surf culture would perhaps never come into being, and may not have survived the decade, without Dick Dale, who died on March 18th at the age of 81. His gnarly, menacing guitar on songs like “Miserlou” and “Pipeline” turned a fad dominated by the teen anthems of The Beach Boys and Annette Funicello’s post-Mouseketeers bikini and beehive into genuinely gritty rock and roll.
Dale’s sound defined the risky wanderlust of surfing that early skateboarders picked up on in the 70s and 80s, snowboarders in the 90s, and so on. Hundreds of guitarists stole from his distinctive technique long after the 60s surf rock craze died at the hands of British invaders. Dale rode the sound into the 21st century, touring and performing across a United States whose popular culture he helped invent by appearing on (where else) The Ed Sullivan Show.
But it’s arguable whether his fame would have survived as long without Quentin Tarantino’s shrewd use of “Misirlou” in Pulp Fiction’s opening credits. It so happens that Dale almost didn’t survive past the sixties himself. If he had died from what seemed like a terminal cancer in 1965, it’s possible surf guitar would have died with him, become a curious relic rather than a living tradition.
Jimi Hendrix thought so—at least according to Dale in the liner notes to 1997’s Better Shred Than Dead: The Dick Dale Anthology. “Then you’ll never hear surf music again,” Hendrix supposedly said. Maybe in the purest sense, it’s true. Only Dale truly “transferred,” as he put it, the “tremendous amount of power” of surfing into the guitar. His playing was an extreme sport; his shows were “stomps”; the audience never stopped moving for a minute, whooping and hollering along with him.
And still, his cavernous guitar filled ballrooms. He pushed Fender to build louder and louder amplifiers, and everyone else along with them. Like Hendrix, he was a lefty who played a flipped-over right-handed Fender Strat. Yet Dale didn’t restring the guitar, effectively playing it upside-down. He used the heaviest strings he could find, the loudest amps that could be made, and more reverb than anyone had previously thought advisable. “Bands like the Beach Boys,” writes Amanda Petrusich at The New Yorker, “often sang about surfing,” but the genre Dale invented “was wet and gnarly and unconcerned with romance or sweetness.”
His style earned Dale the title of “King of the Surf Guitar,” also the title of his second album and a fact he liked to trumpet as often as he could, along with claims that he was called the “Father of Heavy Metal.” (Link Wray might like a word.) He was a tireless promoter and performer without whose influence there may’ve been no Endless Summer-scoring Sandals or Surfaris’ “Wipe Out”—surf culture essentials that traveled the world.
Surf rock became a niche sound, popular with increasingly specialized audiences, before Quentin Tarantino made it cool again. Pulp Fiction’s use of the song was not an ironic detournement, but a genuine reminder of how dangerous Dale sounded. He buzzsawed through the early-sixties scene of skinny ties and big hair. The footage of him above playing “Misirlou” with The Del Tones—all of whom wear terrified smiles and identical suits, above—is strangely Lynchian.
Part of the incongruity comes from watching square white Americans bounce through a haunting Egyptian folk song, while looking like they should be playing “Mr. Sandman.” Dale made 50s pop seem childish, and sound-tracked the entry of mildly adult situations in 60s surf movies. He deserved to have fared better from his influence and fame.
Dale’s last couple decades were spent like too many other people in the U.S. He couldn’t stop touring, he said, “because I will die. Physically and literally, I will die.” After his first recovery from colorectal cancer in 1965, he continued to battle the disease,” writes The Washington Post. “Up until the end of his life, Dale was explicit that he toured to fund his treatment” after his cancer returned. He couldn’t retire even when his career rebounded, twice after his early sixties’ heyday: first in 1987 when he recorded “Pipeline” (further up) with Stevie Ray Vaughan and again after Pulp Fiction.
His fans continued to support him not because he was a hip nostalgia act, but, he said, because he grew and branched out as a guitar player and he was honest about his difficulties, and people connected. He was an American original. The son of Lebanese immigrants, he took the music of his parents’ home country, blended it with country swing and blues, and played it dirty, wet, and as loud as it could go, something no one had quite done before and thousands have done since.
Vincent van Gogh died in 1890, long before the emergence of any of the visual technologies that impress us here in the 21st century. But the distinctive vision of reality expressed through paintings still captivates us, and perhaps captivates us more than ever: the latest of the many tributes we continue to pay to van Gogh’s art takes the form Van Gogh, Starry Night, a “digital exhibition” at the Atelier des Lumières, a disused foundry turned projector- and sound system-laden multimedia space in Paris. “Projected on all the surfaces of the Atelier,” its site says of the exhibition, “this new visual and musical production retraces the intense life of the artist.”
Van Gogh’s intensity manifested in various ways, including more than 2,000 paintings painted in the last decade of his life alone. Van Gogh, Starry Night surrounds its visitors with the painter’s work, “which radically evolved over the years, from The Potato Eaters (1885), Sunflowers (1888) and Starry Night (1889) to Bedroom at Arles (1889), from his sunny landscapes and nightscapes to his portraits and still lives.”
Both Van Gogh, Starry Night and Dreamed Japan run until the end of this year. If you happen to have a chance to make it out to the Atelier des Lumières, first consider downloading the exhibition’s smartphone and tablet application that provides recorded commentary on van Gogh’s masterpieces. That counts as one more layer of this elaborate audiovisual experience that, despite employing the height of modern museum technology, nevertheless draws all its aesthetic inspiration from 19th-century paintings — and will send those who experience it back to those 19th-century paintings with a heightened appreciation. Nearly 130 years after Van Gogh’s death, we’re still using all the ingenuity we can muster to see the world as he did.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, 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.
As anybody with half a brain and the gift of sight knows, the black and red inkblot below resembles nothing so much as a pair of gnomes, gavotting so hard their knees bleed.
Tinkerbell checking her butt out in the mirror
Two ouija board enthusiasts, summoning demons
Angels
And yes, high-fiving bears
As Rorshach biographer Damion Searls explains in an animated Ted-ED lesson on how the Rorschach Test can help us understand the patterns of our perceptions, our answers depend on how we as individuals register and transform sensory input.
Rorshach chose the blots that garnered the most nuanced responses, and developed a classification system to help analyze the resulting data, but for much of the test’s history, this code was a highly guarded professional secret.
And when Rorshach died, a year after publishing the images, others began administering the test in service of their own speculative goals—anthropologists, potential employers, researchers trying to figure out what made Nazis tick, comedians…
The range of interpretative approaches earned the test a reputation as pseudo-science, but a 2013 review of Rorshach’s voluminous research went a long way toward restoring its credibility.
Whether or not you believe there’s something to it, it’s still fun to consider the things we bring to the table when examining these cards.
Do we see the image as fixed or something more akin to a freeze frame?
What part of the image do we focus on?
Our records show that Open Culture readers overwhelmingly focus on the hands, at least as far as Card 2 goes, which is to say the portion of the blot that appears to be high-fiving itself.
Never mind that the high five, as a gesture, is rumored to have come into existence sometime in the late 1970s. (Rorschach died in 1922.) That’s what the majority of Open Culture readers saw six years ago, though there was some variety of perception as to who was slapping that skin:
This past October marked the fifth anniversary of Lou Reed’s death. This month marks what would have been his 77th birthday. It seems like as good a time as any to revisit his legacy. As of this past Friday, anyone can do exactly that in person at the New York Public Library. And they can do so with their own special edition NYPL Lou Reed library card. The NYPL has just opened to the public the Lou Reed Archive, “approximately 300 linear feet,” the library writes in a press release, “of paper records, electronic records, and photographs, and approximately 3,600 audio and 1,300 video recordings.”
These artifacts span the musician, writer, photographer, and “tai-chi student”’s life from his 1958 high school band The Shades to “his job as a staff songwriter for the budget music label, Pickwick Records, and his rise to prominence through the Velvet Underground and subsequent solo career, to his final performance in 2013.”
It is more than fitting that they should find a home at the New York institution, in the city where Lou Reed became Lou Reed, “the most literary of rock stars,” writes Andrew Epstein for the Poetry Foundation, “one who aspired to make rock music that could stand on the same plane as works of literature.” See a list of the Lou Reed Archive collections below:
Original manuscript, lyrics, poetry and handwritten tai-chi notes
Photographs of Reed, including artist prints and inscriptions by the photographers
Tour itineraries, agreements, road manager notes and paperwork
600+ hours of live recordings, demos, studio recordings and interviews
Reed’s own extensive photography work
Album, book, and tour artwork; mock-ups, proofs and match-prints
Lou Reed album and concert posters, handbills, programs, and promotional items
Lou Reed press for albums, tours, performances, books, and photography exhibits
Fan mail
Personal collections of books, LPs and 45s
Reed left his first “lasting legacy” at Syracuse University, as Syracuse itself affirmed after his death in 2013, as “a criminal, a dissident and a poet.” There, he studied under his literary hero, Delmore Schwartz, was reportedly expelled from ROTC for holding an unloaded gun to his superior’s head, and was supposedly turned away from his graduation by police. Once in New York, however, Reed not only piloted the Velvet Underground into everlasting cult infamy, jumpstarting waves of punk, post-punk, new wave, and a few dozen other subgenres. He also carried forth the legacy of the New York poetry, Epstein argues.
He had “serious connections to the poetry world”—not only to Schwartz, but also to the Beats and the New York School—to poets who “played a surprisingly large role in the emergence of the Velvet Underground.” Like all great art, Reed’s best work was more than the sum of its “multiple and complex influences.” But it should be appreciated alongside mid-century New York poets as much as jazz experimentalists like Ornette Coleman and Cecil Taylor who inspired his freeform approach. “Reed’s body of work,” writes Epstein, “represents a crucial but overlooked instance of poetry’s rich back-and-forth dialogue with popular culture.”
Similar things might be said about Reed’s engagements with film, theater, the visual arts, and the New York avant-garde generally, which he also transmuted and translated into his scuzzy brand of rock and roll. The NYPL archive documents his relationships with not only his bandmates and manager/patron Andy Warhol, but also Robert Quine, John Zorn, Robert Wilson, Julian Schnabel, and Laurie Anderson. And yet, despite the many rivers he waded into in his long career, immersing in some more deeply than others, it was the New York literary world whom he most wanted to embrace his work.
Accepting an award in 2007 from Syracuse, Reed said, “I hope, Delmore, if you’re listening you are finally proud as well. My name is finally linked to yours in the part of heaven reserved for Brooklyn poets.” Head over to The Library for the Performing Arts in Lincoln Center to get your own Lou Reed library card. If you’re lucky enough to spend some time with this extensive collection, maybe consider how all Reed’s work was, in some way or another, informed by a lifelong devotion to New York poetry.
Bohemian Rhapsody may have won the Oscar for Best Editing. But video essayist Thomas Flight isn’t persuaded. In a 13-minute video, Flight deconstructs a 104-second clip from the biopic, revealing the excessive 60 cuts that make up the scene. That translates into a dizzying cut every 1.8 seconds on average.
For Thomas Flight, Bohemian Rhapsody is nothing short of a “masterclass in bad editing.” For you, Flight’s video offers a nice short crash course in film editing.
According to The Washington Post, the pub scene deconstructed in Flight’s video was actually edited by Dexter Fletcher–and not John Ottman, the film editor who helped salvage the film and then won top honors at the Oscars. Asked about the botched scene, Ottman told WaPo: “Whenever I see it, I want to put a bag over my head. Because that’s not my aesthetic.Ifthere’s ever an extended version of the film where I can put a couple scenes back, I will recut that scene!”
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There’s no shame if you’ve never known how to pronounce Friedrich Nietzsche’s name correctly. Even less if you never remember how to spell it. If these happen to be the case, you may be less than familiar with his philosophy. Let Alain de Botton’s animated School of Life video briefly introduce you, and you’ll never forget how to say it: “Knee Cha.” (As for remembering the spelling, you’re on your own.) You’ll also get a short biography of the disgruntled, dyspeptic German philosopher, who left a promising academic career at the University of Basel in his mid-20s and embarked to the Swiss Alps to write his violently original books in solitude before succumbing to a mental breakdown at 44 when he saw a cart driver beating a horse.
Nietzsche died after remaining almost entirely silent for 11 years. In these years and after his death, thanks to the machinations of his sister Elizabeth, his thought was twisted into a hateful caricature. He has since been rehabilitated from associations with the Nazis, but he still calls up fear and loathing for many people because of his relentless critiques of Christianity and reputation for staring too long into abysses. Maybe we can’t help but hear fascistic overtones in his concept of the ubermensch, and his ideas about slave morality can make for uncomfortable reading. Those steeped in Nietzsche’s thought may not feel that de Botton’s commentary gives these ideas their proper critical due.
Likewise, Nietzsche himself is treated as something of an ubermensch, an approach that pulls him out of his social world. Important figures who had a tremendous impact on his personal and intellectual life—like Arthur Schopenhauer, Richard and Cosima Wagner, Lou Salomé, and Nietzsche’s sister—don’t even receive a mention. But this is a lot to ask from a six-minute summary. De Botton hits some of philosophical highlights and explains some misconceptions. Yes, Nietzsche held no brief for Christianity at all, but this was because it caused tremendous suffering, he thought, by making people morally stunted and bitterly resentful.
Instead, he argued, we should embrace our desires, and use so-called sinful passions like envy to leverage our ambitions. Nietzsche is not a seducer, corrupting the youth with promises of greatness. You may very well fail, he admitted, and fail miserably. But to deny yourself is to never become who you are. Nietzsche scholar Babette Babich has described this aspect of the philosopher’s thought as the ethics of the supportive friend. She quotes David B. Allison, who writes that Nietzsche’s advice comes to us “like a friend who seems to share your every concern—and your aversions and suspicions as well. Like a true friend, he rarely tells you what you should do.”
Except that he often does. Babich also writes about Nietzsche as educator, and indeed he considered education one of the highest human goods, too precious to be squandered on those who do not appreciate it. His philosophy of education is consistent with his views on culture. Since God is Dead, we must replace scripture and liturgy with art, literature, and music. So far, so many a young Nietzsche enthusiast, pursuing their own form of Nietzschean education, will be on board with the philosopher’s program.
But as de Botton also explains, Nietzsche, who turned Dionysus into a philosophical ideal, might have issued one prescription too many for the average college student: no drinking. If that’s too much to stomach, we should at least take seriously that stuff about staring into abysses. Nietzsche meant it as a warning. Instead, writes Peter Prevos at The Horizon of Reason, “we should go beyond staring and bravely leap into the boundless chasm and practice philosophical base jumping.” No matter how much Nietzsche you read, he’s never going to tell you that means. We only become who we are, he suggests, when we figure it on our own.
Though global espionage remains a going concern in the 21st century, somehow the popular stories we tell about it return again and again to the Cold War. Maybe it has to do with the demand those mostly pre-digital decades made upon the physical ingenuity of spies as well as the tools of spycraft. Take, for instance, one particularly ingenious CIA-issued tool kit on display at the International Spy Museum in Washington, D.C. “Filled with escape tools,” says the Spy Museum’s web site, “this kit could be stashed inside the body where it would not be found during a search.” Take one guess as to where inside the body, exactly, it could be stashed.
You can get a closer look at the rectal tool kit in the Atlas Obscura video above. This “tightly sealed, pill-shaped container full of tools that could aid an escape from various sticky situations,” as that site’s Lizzie Philip describes it, “was issued to CIA operatives during the height of the Cold War.”
Built to contain a variety of escape tools like “drill bits, saws and knives,” it presented quite an engineering challenge: its materials, one needs hardly add, “could not splinter or create sharp edges that could injure users,” and “it had to seal tightly to not let anything seep in or poke out.” Upon seeing an item like this, which commands so much attention at the Spy Museum, one wonders whether all the spying that went on during Cold War was really so glamorous after all.
Has it crossed the mind of, say, John Le Carré, his writing career a nearly sixty-year-long deflation of the pretensions of spycraft, to write about the ins and outs of rectal tool kits? But then, personal experience has granted him much more knowledge about the tactics of British espionage than those of the American variety. As surely as he knows the MI5’s official motto, “Regnum Defende,” he must also know the unofficial motto that pokes fun at the organization’s aggressive culture of blame avoidance, “Rectum Defende” — words that, in light of the knowledge about just where the agents of Britain’s main ally were storing their tools, take on a whole new meaning.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, 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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