Big Think uploaded the video on how to argue above at the end of last month, just in time for the United States midterm election. Where politics — or rather, politically inflected conflicts — have become more or less another national sport, everyone is always looking for an edge. But the expert who stars in the video, Harvard’s International Negotiation program head and Negotiating the Nonnegotiable author Daniel Shapiro, has an unusually capacious notion of what it means to win an argument. Our goal, as he conceives of it, is to have “more effective conversations,” and this entails understanding three keys to having those conversations: identity, appreciation, and affiliation.
“The moment your identity gets hooked in these conflicts,” Shapiro says, “all of a sudden your emotions become a hundred times more powerful” — and the debate at hand becomes a hundred times less tractable. You therefore must “know who you are and what you stand for,” the “values and beliefs” driving you to argue for your particular position.
Ideally, you’ll also put some effort toward finding out the same things about your opponent, or rather your interlocutor. This is where appreciation comes in. Shapiro’s advice: “When you’re in the midst of the conflict, don’t talk. Take the first ten minutes to consciously listen to the other side. What’s the value behind their perspective? What’s the logic, the rationale?”
This allows you to assess the “emotional connection” between yourself and the other person. The trick is to “turn that other person from an adversary into a partner” by framing the conversation as not a conflict but as “facing a shared problem,” not least by asking their advice on how to solve it. You can learn more about Shapiro’s concept of “interest-based negotiation” in this other short Big Think video, and much more about his principles of argumentation in his talk at Google just above. In it, he breaks down the elements of the “tribes effect” that keeps us butting heads, including our attitudes about taboos and our tendency toward identity politics. And all of this is especially valuable viewing, of course, with the approach of that day of dinner-table argumentative bloodsport known as Thanksgiving.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities, 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.
William Shakespeare’s plays have endured not just because of their inherent dramatic and linguistic qualities, but also because each era has found its own way of envisioning and re-envisioning them. The technology involved in stage productions has changed over the past four centuries, of course, but so has the technology involved in art itself. A few years ago, we featured here on Open Culture an archive of 3,000 illustrations of Shakespeare’s complete works going back to the mid-nineteenth century. That site was the PhD project of Cardiff University’s Michael Goodman, who has recently completed another digital Shakespeare project, this time using artificial intelligence: Paint the Picture to the Word.
“Every image collected here has been generated by Stable Diffusion, a powerful text-to-image AI,” writes Goodman on this new project’s About page. “To create an image using this technology a user simply types a description of what they want to see into a text box and the AI will then produce several images corresponding to that initial textual prompt,” much as with the also-new AI-based art generator DALL‑E.
Each of the many images Goodman created is inspired by a Shakespeare play. “Some of the illustrations are expressionistic (King John, Julius Caesar), while some are more literal (Merry Wives of Windsor).” All “offer a visual idea or a gloss on the plays: Henry VIII, with the central characters represented in fuzzy felt, is grimly ironic, while in Pericles both Mariana and her father are seen through a watery prism, echoing that play’s concern with sea imagery.”
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities, 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.
There’s a passage from Kurt Vonnegut’s Breakfast of Champions that crosses our desk a lot at this time of year. It’s the one in which he declares Armistice Day, which coincidentally falls on his birthday, sacred:
What else is sacred? Oh, Romeo and Juliet, for instance.
And all music is.
Here, here!
Hopefully Shakespeare won’t take umbrage if we skip over his doomed teenaged lovers to celebrate Kurt Vonnegut’s 11/11 Centennial with songs inspired by his work.
The driving force behind the KTE Tim Langsford, a drummer who mentors Autistic students at the University of Plymouth, was looking for ways to help his “foggy mind remember the key concepts, characters, and memorable lines that occur in each” of Vonnegut’s 14 books.
The solution? Community and accountability to an ongoing assignment. Langsford launched the Plymouth Vonnegut Collective in 2019 with a typewritten manifesto, inviting interested parties to read (or re-read) the novels in publication order, then gather for monthly discussions.
His loftier goal was for book club members to work collaboratively on a 14-track concept album informed by their reading.
They stuck to it, with efforts spanning a variety of genres.
The psychedelic God Bless You, Mister Rosewatermixes quotes from the book with edited clips of the collective’s discussion of the novel.
The project pushed Langsford out from behind the drum kit, as well as his comfort zone:
It has taken an awful lot to be comfortable with the songs on which I sing. However, I have tried to invoke KV’s sense of creation as if no one is watching. It doesn’t matter so do it for yourself…. Although do I contradict that by sharing these things to the internet rather than trashing them unseen or unheard?!
Ah, but isn’t one of the most beautiful uses of the Internet as a tool for finding out what we have in common with our fellow humans?
Congratulations to our fellow Vonnegut fans in Plymouth, who will be celebrating their achievement and the legendary author’s 100th birthday with an event featuring poetry, art, music and film inspired by the birthday boy’s novels.
Folk rocker Al Stewart is another who “was drawn by the Sirens of Titan.” The lyrics make perfect sense if the novel is fresh in your mind:
The band gave the author a writing credit. He repaid the compliment with a fan letter:
I was at my daughter’s house last night, and the radio was on. By God if the DJ didn’t play our song, and say it was number ten in New York, and say how good you guys are in general. You can imagine the pleasure that gave me. Luck has played an enormous part in my life. Those who know pop music keep telling me how lucky I am to be tied in with you. And I myself am crazy about our song, of course, but what do I know and why wouldn’t I be? This much I have always known, anyway: Music is the only art that’s really worth a damn. I envy you guys.
If that isn’t nice, we don’t know what is.
Vonnegut’s best known work, the time-traveling, perennially banned anti-war novel,Slaughterhouse-Five, presents an irresistible songwriting challenge, judging from the number of tunes that have sprouted from its fertile soil.
She titled her recent EP of five Vonnegut-inspired songs, Everything is Sateen, a nod to the Sateen Dura-Luxe house paint Vonnegut’s abstract expressionist, Rabo Karabekian, favors in Bluebeard.
We’re fairly confident that Hwang’s No Answer, offered above as a thank you to crowdfunders of a recent tour, will be the bounciest adaptation of Slaughterhouse-Five you’ll hear all day.
Keep listening.
Sweet Soubrette, aka Ellia Bisker, another Bushwick Book Club fixture and one half of the goth-folk duo Charming Disaster, leaned into the horrors of Dresden for her Slaughterhouse-Five contribution, namechecking rubble, barbed wire, and the “mustard gas and roses” breath born of a night’s heavy drinking.
Songwriting musicologist Gail Sparlin’s My Blue Heaven: The Love Song of Montana Wildhack — seen here in a library performance — is as girlish and sweet as Valerie Perrine’s take on the character in George Roy Hill’s 1972 film of Slaughterhouse-Five.
Back in 1988, Hawkwind’s The War I Survived suffused Slaughterhouse-Five with some very New Wave synths…
The chorus of Sam Ford’s wistful So It Goes taps into the novel’s time traveling aspect, and touches on the challenges many soldiers experience when attempting to reintegrate into their pre-combat lives :
That ain’t the way home
Who says I wanna go home? I’m always home I’m always home.
Having invoked Vonnegut’s evergreen phrase, there’s no getting away without mentioning Nick Lowe’s 1976 power pop hit, though it may make for a tenuous connection.
Hi ho!
Still, tenuous connections can count as connections, especially when you tally up all the references to Cat’s Cradle’s secret government weapon, Ice Nine, in lyrics and band names.
Then there are the submerged references. We may not pick up on them, but we’re willing to believe they’re there.
Pearl Jam’s front man Eddie Vedder wrote that “books like Cat’s Cradle, God Bless You, Mr. Rosewater, Player Piano…they’ve had as much influence on me as any record I’ve ever owned.”
A memorable Breakfast of Champions illustration is said to have lit a flame with New Order, propelling Vonnegut out onto the dance floor.
And Ringo Starr edged his way to favorite Beatle status when he tipped his hat to Breakfast of Champions, dedicating his 1973 solo album to “Kilgore Trout and all the beavers.”
There are dozens more we could mention — you’ll find some of them in the playlist below — but without further ado, let’s welcome to the stage Special K and His Crew!
Yes, that’s Phish drummer (and major Vonnegut fan) Jon Fishman on vacuum.
But who’s that mystery front man, spitting Chaucer’s Canterbury Tales?
Happy 100th, Kurt Vonnegut! We’re glad you were born.
The popularity of the phrase “style over substance” has encouraged us to assume an inherent and absolute divide between those concepts. But as the most ambitious works of man remind us, style pushed to its limits its substance, and vice versa. This truth has been expressed in various specialized ways: architect Louis Sullivan’s maxim “form follows function,” for example, which went on to attain something like scriptural status among modernists of the mid-twentieth century. It was in that same era that aerospace engineering produced one of the most glorious proofs of the unity of style and substance, form and function, mechanics and aesthetics: Concorde, the supersonic jetliner that flew between 1976 and 2003.
Nobody who flew on Concorde (colloquially but not officially “the” Concorde) has forgotten it. The sharpness and length of its ascent; the thrust of the after-burner, pressing you into your seat like the acceleration of a high-performance sports car; the visible curvature of the Earth and the deep purple of the sky; the impeccable food and drink service that turned a flight between New York and London into a sumptuous French meal. A host of former passengers, crew members, and pilots reminisce vividly about all this in the BBC documentary Concorde: A Supersonic Story. That story is told more briefly in the Vox video at the top of the post, which asks the question, “This plane could cross the Atlantic in 3.5 hours. Why did it fail?”
The short answer has to do with business viability. At supersonic speeds an aircraft leaves a sonic boom in its wake, which relegated Concorde to transoceanic flights. Its inability to hold enough fuel to cross the Pacific left New York-London, operated by British Airways, as its sole viable route, with Air France also running between New York and Paris. For Concorde was an Anglo-French project, launched as a partnership between the two governments in 1962, at the height of the Space Age — and despite enormous subsequent cost overruns an effectively un-cancelable one, since one country couldn’t pull out without the other’s say-so.
With national pride at stake, French commitment did much to make Concorde what it was. “Because it went so fast, the V.I.P.s on board wouldn’t need much more, from an English point of view, than a sandwich, a cup of tea, and a glass of whiskey,” says Jonathan Glancey, author of Concorde: The Rise and Fall of the Supersonic Airliner. But the French said, “No, this a luxury aircraft,” and it was ultimately luxury — as well as a sleekly functional silhouette that never stopped looking futuristic — that kept Concorde going until its retirement in 2003. (Nor could the convenience factor be ignored, for investment bankers and international celebrities alike: “It’s always exciting to get to New York before you’ve left,” said frequent flier Sting.)
“The real flaw in Concorde was not technological but social,” writes Francis Spufford in the London Review of Books. “Those who commissioned it assumed that air travel would remain, as it was in 1962, something done by the rich: and not the mobile, hard-working managerial rich either, but the gilded upper-crust celebrity rich,” the original “jet set.” Alas, the future lay not with speed but volume: “The Boeing 747 was just as bold a leap into the unknown as Concorde, just as extreme in its departure from the norm; nothing so large had ever left the ground before. And Boeing’s gamble paid off.” Supersonic jetliners have nevertheless re-entered development in recent years, and if any come to market, they’ll surely do so with such luxuries unknown in the Space Age as personal, on-demand entertainment systems. But will anything they can show be as thrilling as Concorde’s cabin speedometer reaching mach two?
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities, 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, on Facebook, or on Instagram.
Few countries love cats as much as Japan does, and none expresses that love so clearly in its various forms of art. Though not eternal, the Japanese inclination toward all things feline does extend deeper into history than some of us might assume. “In the sixth century, Buddhist monks travelled from China to Japan,” writes Philip Kennedy at Illustration Chronicles. On these journeys, they brought scriptures, drawings, and relics – items that they hoped would help them introduce the teachings of Buddhism to the large island nation.” They also brought cats, in part as carriers of good luck and in part for their ability to “guard the sacred texts from the hungry mice that had stowed on board their ships.”
Buddhism made a lasting mark on Japanese culture, but those cats practically overtook it. “Today, cats can be found nearly everywhere in Japan,” Kennedy writes. “From special cafés and shrines to entire cat islands. Indeed the owners of one Japanese train station were so enamored with their cat that they appointed her stationmaster.”
By the mid-nineteenth century, the ukiyo‑e woodblock print master Utagawa Kuniyoshi could keep a studio overrun with cats and not seem too terribly eccentric for it. “His fondness for felines crept into his work, and they appear in many of his finest prints. Sometimes they crop up as characters from well-known stories; other times, they are beautifully expressive studies.”
Kuniyoshi made his name illustrating tales of historical warriors, but his artistic capacity also encompassed “everything from landscapes and animals to ghostly apparitions and scenes from popular kabuki theatre.” When the Tokugawa Shogunate sensed its power declining in the 1840s, it banned such “luxuries” as the depictions of kabuki actors (as well as geisha).
To accommodate that demand, Kuniyoshi created humanoid cats endowed with features resembling well-known personages of the era. This in addition to his series Neko no ateji, or “cat homophones,” with cats arranged to spell the names of fish, and Cats Suggested As The Fifty-three Stations of the Tōkaidō, a feline parody of Hiroshige’s earlier Fifty-three Stations of the Tōkaidō. Rat-eating aside, cats aren’t known as especially useful animals, but many a Japanese artist can attest to their inspirational value even today.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities, 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.
Above, in a new video created by Wired, Hoffmann continues his educational mission, “answer[ing] the internet’s burning questions about coffee. What’s the difference between drip and pour over coffee? What’s the difference between iced coffee and cold brew? Does darker roast coffee have more caffeine?” Taken together, he covers a lot of ground in 22 minutes.
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The Sony Librie, the first e‑reader to use a modern electronic-paper screen, came out in 2004. Old as that is in tech years, the basic idea of a handheld device that can store large amounts of text stretches at least eight decades farther back in history. Witness the Fiske Reading Machine, an invention first profiled in a 1922 issue of Scientific American. “The instrument, consisting of a tiny lens and a small roller for operating this eyepiece up and down a vertical column of reading-matter, is a means by which ordinary typewritten copy, when photographically reduced to one-hundredth of the space originally occupied, can be read with quite the facility that the impression of conventional printing type is now revealed to the unaided eye,” writes author S. R. Winters.
Making books compatible with the Fiske Reading Machine involved not digitization, of course, but miniaturization. According to the patents filed by inventor Bradley Allen Fiske (eleven in all, between 1920 and 1935), the text of any book could be photo-engraved onto a copper block, reduced ten times in the process, and then printed onto strips of paper for use in the machine, which would make them readable again through a magnifying lens. A single magnifying lens, that is: “A blinder, attached to the machine, can be operated in obstructing the view of the unused eye.” (Winters adds that “the use of both eyes will doubtless involve the construction of a unit of the reading machine more elaborate than the present design.”)
“Fiske believed he had single-handedly revolutionized the publishing industry,” writes Engadget’s J. Rigg. “Thanks to his ingenuity, books and magazines could be produced for a fraction of their current price. The cost of materials, presses, shipping and the burden of storage could also be slashed. He imagined magazines could be distributed by post for next to nothing, and most powerfully, that publishing in his format would allow everyone access to educational material and entertainment no matter their level of income.” Considering how the relationship between readers and reading material ultimately evolved, thanks not to copper blocks and magnifiers and tiny strips of paper but to computers and the internet, it seems that Fiske was a man ahead of his time.
Alas, the Fiske Reading Machine itself was just on the wrong side of technological history. Even as Fiske was refining its design, “microfilm was beginning to catch on,” and “while it initially found its feet in the business world — for keeping record of cancelled checks, for example — by 1935 Kodak had begun publishing The New York Times on 35mm microfilm.” Despite the absolute prevalence that format soon attained in the world of archiving, “the appetite for miniaturized novels and handheld readers never materialized in the way Fiske had imagined.” Nor, surely, could he have imagined the form the digital, electronic-paper-screened, and slim yet hugely capacious form that the e‑reader would have to take before finding success in the marketplace — yet somehow without quite displacing the paper book as even he knew it.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities, 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.
Even by the extreme standards of dystopian fiction, the premise of Ray Bradbury’s Fahrenheit 451can seem a little absurd. Firemen whose job is to set fires? A society that bans all books? Written less than a decade after the fall of the Third Reich, which announced its evil intentions with book burnings, the novel explicitly evokes the kind of totalitarianism that seeks to destroy culture—and whole peoples—with fire. But not even the Nazis banned all books. Not a few academics and writers survived or thrived in Nazi Germany by hewing to the ideological orthodoxy (or at least not challenging it), which, for all its terrifying irrationalism, kept up some semblance of an intellectual veneer.
The novel also recalls the Soviet variety of state repression. But the Party apparatus also allowed a publishing industry to operate, under its strict constraints. Nonetheless, Soviet censorship is legendary, as is the survival of banned literature through self-publishing and memorization, vividly represented by the famous line in Mikhail Bulgokov’s The Master and Margarita, “Manuscripts don’t burn.”
Bulgakov, writes Nathaniel Rich at Guernica, is saying that “great literature… is fireproof. It survives its critics, its censors, and even the passage of time.” Bulgakov wrote from painful experience. When his diary was discovered by the NKVD in 1929, then returned to him, he “promptly burned it.” Sometime afterward, during the long composition of his posthumously published novel, he burned the manuscript, then later reconstructed it from memory.
These examples bring to mind the exiled intellectuals in Bradbury’s novel, who have memorized whole books in order to one day reconstruct literary culture. Europe’s totalitarian regimes provide essential background for the novel’s plot and imagery, but its key context, Bradbury himself noted in a 1956 radio interview, was the anti-Communist paranoia of the U.S. in the early 1950s. “Too many people were afraid of their shadows,” he said, “there was a threat of book burning. Many of the books were being taken off the shelves at that time.” Reading the novel as a chilling vision of a future when all books are banned and burned makes the artifact pictured above particularly poignant—an edition of Fahrenheit 451 bound in fireproof asbestos.
Released in 1953 by Ballantine in a limited run of two-hundred signed copies, the books were “bound in Johns-Manville Qinterra,” notes Lauren Davis at io9, “a chrysolite asbestos material.” Now the fireproof covers, with their “exceptional resistance to pyrolysis,” are “much sought after by collectors” and go for upwards of $20,000. A fireproof Fahrenheit 451, on the one hand, can seem a little gimmicky (its pages still burn, after all). But it’s also the perfect manifestation of a literal interpretation of the novel as a story about banning and book burning. All of us who have read the novel have likely read it this way, as a vision of a repressive totalitarian nightmare. As such, it feels like a product of mid-twentieth century fears.
Rather than fearing mass book burnings, we seem, in the 21st century, on the verge of being washed away in a sea of information (and dis- and mis-information). We are inundated with writing—in print and online—such that some of us despair of ever finding time to read the accumulating piles of books and articles that daily surround us, physically and virtually. But although books are still published in the millions, with sales rising, falling, then rising again, the number of people who actually read seems in danger of rapidly diminishing. And this, Bradbury also said, was his real fear. “You don’t have to burn books to destroy a culture,” he claimed, “just get people to stop reading them.”
We’ve misread Fahrenheit 451, Bradbury told us in his later years. It is an allegory, a symbolic representation of a grossly dumbed-down society, hugely oppressive and destructive in its own way. The firemen are not literal government agents but symbolic of the forces of mass distraction, which disseminate “factoids,” lies, and half-truths as substitutes for knowledge. The novel, he said, is actually about people “being turned into morons by TV.” Add to this the proliferating amusements of the online world, video games, etc. and we can see Bradbury’s Fahrenheit 451not as a dated representation of 40s fascism or 50s repression, but as a too-relevant warning to a distractible society that devalues and destroys education and factual knowledge even as we have more access than ever to literature of every kind.
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