Why We Say “OK”: The History of the Most Widely Spoken Word in the World

Ok, not to be con­trary, but any­one else wor­ry that we may be get­ting punked here?

Is Cole­man Lown­des’ clever col­lage-style video on the ubiq­ui­ty and ori­gins of the word “ok” a bit too clever for its own good?

His asser­tion that the word “ok” was the inven­tion of wag­gish Boston­ian hip­sters in the late 1830s sounds like an Onion head­line.

It’s hard to believe that clever young adults once amused them­selves by bandy­ing about delib­er­ate­ly mis­spelled abbre­vi­a­tions.

Also does any­one else remem­ber hear­ing that “OK” could be traced to the 1840 reelec­tion cam­paign of Pres­i­dent Mar­tin “Old Kinder­hook” Van Buren?

Or folksinger Pete Seeger’s salute to the lin­guis­tic melt­ing pot, “All Mixed Up,” which per­pet­u­at­ed the notion of OK as a cor­rup­tion of the Choctaw word “okeh.”

Both of those expla­na­tions sound a lot more prob­a­ble than a jokey bas­tardiza­tion of “all cor­rect.”

Aka “oll kor­rect.”

As in OK, pal, what­ev­er you say.

(That was the wit­ti­est jape of the sea­son?)

Ety­mol­o­gist Dr. Allen Walk­er Read’s con­sid­er­able research sup­port­ed “ok” as the lone sur­vivor of 19th-cen­tu­ry smart set word­play, to the point where it was the lede in his obit­u­ary.

(The writer not­ed, as Lown­des does, how “ok” was among the first words out of astro­naut Buzz Aldrin’s mouth when he set foot on the moon.)

Oookay…

If you’d like to know more, you can always delve into Eng­lish pro­fes­sor Allan Met­calf”s book, OK: The Improb­a­ble Sto­ry of America’s Great­est Word, which cites the telegraph’s role in the pop­u­lar­iza­tion of everyone’s favorite neu­tral affir­ma­tive, as well as our pow­er­ful psy­cho­log­i­cal attrac­tion to the let­ter “k.”

(Kare for a Krispy Kreme with that Kool-Aid? … The answer is an emphat­ic yes, I mean, OK, in any lan­guage.)

Relat­ed Con­tent:

The Largest His­tor­i­cal Dic­tio­nary of Eng­lish Slang Now Free Online: Cov­ers 500 Years of the “Vul­gar Tongue”

Read A Clas­si­cal Dic­tio­nary of the Vul­gar Tongue, a Hilar­i­ous & Infor­ma­tive Col­lec­tion of Ear­ly Mod­ern Eng­lish Slang (1785)

The His­to­ry of the Eng­lish Lan­guage in Ten Ani­mat­ed Min­utes

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join her in NYC on Mon­day, Sep­tem­ber 24 for anoth­er month­ly install­ment of her book-based vari­ety show, Necro­mancers of the Pub­lic Domain. Fol­low her @AyunHalliday.

94-Year-Old Stroke Survivor Plays Jazz Piano for the First Time in Years

French musi­cian Fred Yon­net post­ed on Insta­gram an ever so poignant video. He writes: “Great day today — took my men­tor Don Bur­rows to vis­it our old mate Julian Lee in Moss­vale 🎺🎹. He hasn’t played piano for many years since his stroke — he turns 95 this year and we share the same birth­day.”

The scene that unfolds will make your day…

via @TedGioia

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Relat­ed Con­tent:

81-Year-Old Man Walks into a Gui­tar Shop & Starts Play­ing a Sub­lime Solo: Ignore the Tal­ents of the Elder­ly at Your Own Per­il

96-Year-Old Holo­caust Sur­vivor Fronts a Death Met­al Band

Dis­cov­er the Retire­ment Home for Elder­ly Musi­cians Cre­at­ed by Giuseppe Ver­di: Cre­at­ed in 1899, It Still Lives On Today

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The New York Public Library Lets Patrons Check Out Ties, Briefcases & Handbags for Job Interviews

Once upon a time, pubic libraries’ cir­cu­lat­ing col­lec­tions were lim­it­ed to books and oth­er print­ed mate­ri­als.

Then audio record­ings and movies entered into the mix.

Tele­scopes…

Board games…

There’s a library in Ohio that lets its patrons check out gui­tars.

And now, New York Pub­lic Library card­hold­ers can bor­row a neck­tie, brief­case, or busi­nesslike purse for a one-time, three-week lend­ing peri­od.

The New York Pub­lic Library Grow Up pro­gram at the River­side branch is mod­eled on sim­i­lar ini­tia­tives in Philadel­phia and Queens.

The branch is sit­u­at­ed across the street from two high schools, and librar­i­an Thad­deus Krupo told Crain’s New York Busi­ness that the pro­gram was launched in response to the high num­ber of stu­dents tak­ing advan­tage of the library’s free career resources, such as print­ed sheets of job inter­view tips.

Most of the kids from Fiorel­lo H. Laguardia High School Of Music & Art and Per­form­ing Arts (aka the “Fame” school), one of New York City’s most com­pet­i­tive pub­lic schools, can be pre­sumed to have a tie or two in their clos­ets, along with what­ev­er else they’re required to wear onstage for their var­i­ous con­certs and per­for­mances. They’re also being trained in how to present them­selves in an audi­tion-type sit­u­a­tion.

Such uni­ver­sal assump­tions don’t nec­es­sar­i­ly apply to the mas­sive Mar­tin Luther King Jr. Edu­ca­tion­al Com­plex next door. Stu­dents there tend to have a rougher time of it than their neigh­bors across 65th street.

While Laguardia coasts on its rep­u­ta­tion, MLK has nev­er real­ly got­ten out from under the trou­bling sto­ries left over from its bad old days. (Its orig­i­nal incar­na­tion was ordered closed in 2005 as part of sweep­ing city­wide edu­ca­tion­al reforms. These days, the build­ing hous­es sev­en small­er schools.)

Hope­ful­ly, the library’s teen patrons won’t seek to com­plete their pro­fes­sion­al look by check­ing out pants and pumps. The Grow Up pro­gram isn’t set up to pro­vide the full-body cov­er­age offered by like­mind­ed non-prof­its Dress for Suc­cess and Career Gear… though its bor­rowed bags and ties are cleared to attend prom and grad­u­a­tion.

via Men­tal Floss

Relat­ed Con­tent:

New York Pub­lic Library Card Now Gives You Free Access to 33 NYC Muse­ums

Med­i­ta­tion is Replac­ing Deten­tion in Baltimore’s Pub­lic Schools, and the Stu­dents Are Thriv­ing

100 Nov­els All Kids Should Read Before Leav­ing High School

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join her in NYC on Mon­day, Sep­tem­ber 24 for anoth­er month­ly install­ment of her book-based vari­ety show, Necro­mancers of the Pub­lic Domain. Fol­low her @AyunHalliday.

Dolly Parton’s “Jolene” Slowed Down to 33RPM Sounds Great and Takes on New, Unexpected Meanings

The Wal­rus isDol­ly Par­ton?

Not every record yields gold when played back­wards or spun more slow­ly than rec­om­mend­ed, but a 45 of Parton’s 1973 hit “Jolene” played at 33RPM not only sounds won­der­ful, it also man­ages to reframe the nar­ra­tive.

As Andrea Den­Hoed notes in The New York­er, “Slow Ass Jolene,” above, trans­forms Parton’s “baby-high sopra­no” into some­thing deep, soul­ful and seem­ing­ly, male.

In its orig­i­nal ver­sion, the much-cov­ered “Jolene” is a straight up woman-to-woman chest-bar­ing. Our nar­ra­tor knows her man is obsessed with the sexy, auburn-haired Jolene, to the point where he talks about her in his sleep.

Appar­ent­ly she also knows bet­ter than to raise the sub­ject with him. Instead, she appeals to Jolene’s sense of mer­cy:

You could have your choice of men

But I could nev­er love again

He’s the only one for me, Jolene

The song is some­what auto­bi­o­graph­i­cal, though the sit­u­a­tion was nowhere near as dire as lis­ten­ers might assume. In an inter­view with NPR, Par­ton recalled a red-haired bank teller who devel­oped a big crush on her hus­band when she was a young bride:

And he just loved going to the bank because she paid him so much atten­tion. It was kin­da like a run­ning joke between us — when I was say­ing, ‘Hell, you’re spend­ing a lot of time at the bank. I don’t believe we’ve got that kind of mon­ey.’ So it’s real­ly an inno­cent song all around, but sounds like a dread­ful one. 

For the record, the teller’s name wasn’t Jolene.

Jolene was a pret­ty lit­tle girl who attend­ed an ear­ly Par­ton con­cert. Par­ton was so tak­en with the child, and her unusu­al name, that she resolved to write a song about her.

Yes, the kid had red hair and green eyes.

Wouldn’t it be wild if she grew up to be a bank teller?

I digress…

In the orig­i­nal ver­sion, the irre­sistible cho­rus where­in the soon-to-be-spurned par­ty invokes Jolene’s name again and again is plain­tive and fierce.

In the slow ass ver­sion, it’s plain­tive and sad.

The pain is the same, but the sit­u­a­tion in much less straight­for­ward, thanks to blur­ri­er gen­der lines.

Par­ton told NPR that women are “always threat­ened by oth­er women, peri­od.”

Jolene’s prodi­gious fem­i­nine assets could also prove wor­ri­some to a gay man whose bisex­u­al lover’s eye is prone to wan­der.

Or maybe the singer and his man live in a place where same sex unions are frowned on. Per­haps the singer’s man craves the com­fort of a more social­ly accept­able domes­tic sit­u­a­tion.

Or per­haps Jolene is one hot female-iden­ti­fied toma­to, and as far as the singer’s man’s con­cerned, his pas­tor and his granny can go to hell! Jolene’s the only one for him.

Or, as one wag­gish Youtube com­menter suc­cinct­ly put it, “Jolene bet­ter stay the hell away from Roy Orbi­son’s man!”

Jolene, Jolene, Jolene, Jolene

I’m beg­ging of you please don’t take my man

Jolene, Jolene, Jolene, Jolene

Please don’t take him just because you can

Your beau­ty is beyond com­pare

With flam­ing locks of auburn hair

With ivory skin and eyes of emer­ald green

Your smile is like a breath of spring

Your voice is soft like sum­mer rain

And I can­not com­pete with you, Jolene

He talks about you in his sleep

There’s noth­ing I can do to keep

From cry­ing when he calls your name, Jolene

And I can eas­i­ly under­stand

How you could eas­i­ly take my man

But you don’t know what he means to me, Jolene

Jolene, Jolene, Jolene, Jolene

I’m beg­ging of you please don’t take my man

Jolene, Jolene, Jolene, Jolene

Please don’t take him just because you can

You could have your choice of men

But I could nev­er love again

He’s the only one for me, Jolene

I had to have this talk with you

My hap­pi­ness depends on you

And what­ev­er you decide to do, Jolene

Jolene, Jolene, Jolene, Jolene

I’m beg­ging of you please don’t take my man

Jolene, Jolene, Jolene, Jolene

Please don’t take him even though you can

Jolene, Jolene

via @WFMU

Relat­ed Con­tent:

Feel Strange­ly Nos­tal­gic as You Hear Clas­sic Songs Reworked to Sound as If They’re Play­ing in an Emp­ty Shop­ping Mall: David Bowie, Toto, Ah-ha & More

Hear Nirvana’s “Smells Like Teen Spir­it” Shift­ed from Minor to Major Key, and Radiohead’s “Creep” Moved from Major to Minor

R.E.M.’s “Los­ing My Reli­gion” Reworked from Minor to Major Scale

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join her in NYC on Mon­day, Sep­tem­ber 24 for anoth­er month­ly install­ment of her book-based vari­ety show, Necro­mancers of the Pub­lic Domain. Fol­low her @AyunHalliday.

M.I.T. Computer Program Alarmingly Predicts in 1973 That Civilization Will End by 2040

In 1704, Isaac New­ton pre­dict­ed the end of the world some­time around (or after, “but not before”) the year 2060, using a strange series of math­e­mat­i­cal cal­cu­la­tions. Rather than study what he called the “book of nature,” he took as his source the sup­posed prophe­cies of the book of Rev­e­la­tion. While such pre­dic­tions have always been cen­tral to Chris­tian­i­ty, it is star­tling for mod­ern peo­ple to look back and see the famed astronomer and physi­cist indulging them. For New­ton, how­ev­er, as Matthew Stan­ley writes at Sci­ence, “lay­ing the foun­da­tion of mod­ern physics and astron­o­my was a bit of a sideshow. He believed that his tru­ly impor­tant work was deci­pher­ing ancient scrip­tures and uncov­er­ing the nature of the Chris­t­ian reli­gion.”

Over three hun­dred years lat­er, we still have plen­ty of reli­gious doom­say­ers pre­dict­ing the end of the world with Bible codes. But in recent times, their ranks have seem­ing­ly been joined by sci­en­tists whose only pro­fessed aim is inter­pret­ing data from cli­mate research and sus­tain­abil­i­ty esti­mates giv­en pop­u­la­tion growth and dwin­dling resources. The sci­en­tif­ic pre­dic­tions do not draw on ancient texts or the­ol­o­gy, nor involve final bat­tles between good and evil. Though there may be plagues and oth­er hor­ri­ble reck­on­ings, these are pre­dictably causal out­comes of over-pro­duc­tion and con­sump­tion rather than divine wrath. Yet by some strange fluke, the sci­ence has arrived at the same apoc­a­lyp­tic date as New­ton, plus or minus a decade or two.

The “end of the world” in these sce­nar­ios means the end of mod­ern life as we know it: the col­lapse of indus­tri­al­ized soci­eties, large-scale agri­cul­tur­al pro­duc­tion, sup­ply chains, sta­ble cli­mates, nation states…. Since the late six­ties, an elite soci­ety of wealthy indus­tri­al­ists and sci­en­tists known as the Club of Rome (a fre­quent play­er in many con­spir­a­cy the­o­ries) has fore­seen these dis­as­ters in the ear­ly 21st cen­tu­ry. One of the sources of their vision is a com­put­er pro­gram devel­oped at MIT by com­put­ing pio­neer and sys­tems the­o­rist Jay For­rester, whose mod­el of glob­al sus­tain­abil­i­ty, one of the first of its kind, pre­dict­ed civ­i­liza­tion­al col­lapse in 2040. “What the com­put­er envi­sioned in the 1970s has by and large been com­ing true,” claims Paul Rat­ner at Big Think.

Those pre­dic­tions include pop­u­la­tion growth and pol­lu­tion lev­els, “wors­en­ing qual­i­ty of life,” and “dwin­dling nat­ur­al resources.” In the video at the top, see Aus­trali­a’s ABC explain the computer’s cal­cu­la­tions, “an elec­tron­ic guid­ed tour of our glob­al behav­ior since 1900, and where that behav­ior will lead us,” says the pre­sen­ter. The graph spans the years 1900 to 2060. “Qual­i­ty of life” begins to sharply decline after 1940, and by 2020, the mod­el pre­dicts, the met­ric con­tracts to turn-of-the-cen­tu­ry lev­els, meet­ing the sharp increase of the “Zed Curve” that charts pol­lu­tion lev­els. (ABC revis­it­ed this report­ing in 1999 with Club of Rome mem­ber Kei­th Suter.)

You can prob­a­bly guess the rest—or you can read all about it in the 1972 Club of Rome-pub­lished report Lim­its to Growth, which drew wide pop­u­lar atten­tion to Jay Forrester’s books Urban Dynam­ics (1969) and World Dynam­ics (1971). For­rester, a fig­ure of New­ton­ian stature in the worlds of com­put­er sci­ence and man­age­ment and sys­tems theory—though not, like New­ton, a Bib­li­cal prophe­cy enthusiast—more or less endorsed his con­clu­sions to the end of his life in 2016. In one of his last inter­views, at the age of 98, he told the MIT Tech­nol­o­gy Review, “I think the books stand all right.” But he also cau­tioned against act­ing with­out sys­tem­at­ic think­ing in the face of the glob­al­ly inter­re­lat­ed issues the Club of Rome omi­nous­ly calls “the prob­lem­at­ic”:

Time after time … you’ll find peo­ple are react­ing to a prob­lem, they think they know what to do, and they don’t real­ize that what they’re doing is mak­ing a prob­lem. This is a vicious [cycle], because as things get worse, there is more incen­tive to do things, and it gets worse and worse.

Where this vague warn­ing is sup­posed to leave us is uncer­tain. If the cur­rent course is dire, “unsys­tem­at­ic” solu­tions may be worse? This the­o­ry also seems to leave pow­er­ful­ly vest­ed human agents (like Exxon’s exec­u­tives) whol­ly unac­count­able for the com­ing col­lapse. Lim­its to Growth—scoffed at and dis­parag­ing­ly called “neo-Malthu­sian” by a host of lib­er­tar­i­an crit­ics—stands on far sur­er evi­den­tiary foot­ing than Newton’s weird pre­dic­tions, and its cli­mate fore­casts, notes Chris­t­ian Par­en­ti, “were alarm­ing­ly pre­scient.” But for all this doom and gloom it’s worth bear­ing in mind that mod­els of the future are not, in fact, the future. There are hard times ahead, but no the­o­ry, no mat­ter how sophis­ti­cat­ed, can account for every vari­able.

via Big Think

Relat­ed Con­tent:

In 1704, Isaac New­ton Pre­dicts the World Will End in 2060

A Cen­tu­ry of Glob­al Warm­ing Visu­al­ized in a 35 Sec­ond Video

A Map Shows What Hap­pens When Our World Gets Four Degrees Warmer: The Col­orado Riv­er Dries Up, Antarc­ti­ca Urban­izes, Poly­ne­sia Van­ish­es

It’s the End of the World as We Know It: The Apoc­a­lypse Gets Visu­al­ized in an Inven­tive Map from 1486

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

Charles Bukowski Explains How to Beat Depression: Spend 3–4 Days in Bed and You’ll Get the Juices Flowing Again (NSFW)

Image by Graziano Ori­ga, via Wiki­me­dia Com­mons

I felt like sleep­ing for five years but they wouldn’t let me

—Charles Bukows­ki, Ham on Rye

I don’t know about you, but the grind gets me down. Day in, day out, the same rou­tine, nev­er a break but the odd vaca­tion. And you know what they say about vaca­tions; when you get back, you need anoth­er one. Used to be days were more reg­u­lar, in the hey­days of the unions. You put in your time and you get some back, enough at least for a good night’s sleep. No more. The machine nev­er sleeps, and nei­ther can we. If you have the good for­tune to live in the U.S., you and I can call our­selves blessed res­i­dents of the most over­worked nation in the world. Euro­peans may have it bet­ter, but maybe not by much.

Screw it, you want to say some­times. I just want to get some rest. We’re enti­tled to it. Accord­ing to that great folk the­o­rist of the grind, Charles Bukows­ki, three or four days in bed may be just the thing to get the juices flow­ing again when spir­its are low, and we don’t even have enough gas in the tank to revolt against a cul­ture that’s try­ing to work us all to death. At the dawn of the age of dereg­u­la­tion and sup­ply-side dom­i­nance, Bukows­ki saw the per­ils of mind-numb­ing, soul-killing, work, cas­ti­gat­ing the “9 to 5,” which is “nev­er 9 to 5,” in a bru­tal­ly hon­est let­ter to his pub­lish­er and bene­fac­tor, John Mar­tin.

Bukowski’s pre­scrip­tion for the depres­sion engen­dered by mod­ern life (aside from black­out drink­ing, that is): Sleep, a need as phys­i­cal­ly urgent as food or water. It wards off mor­bid rumi­na­tion: “sleep­ing in the rain,” he wrote, “helps me for­get things like I am going to die and you are going to die and the cats are going to die.” And when “the Wheaties aren’t going down right,” he says in the spo­ken word piece above, “when I feel a lit­tle weak or depressed,” it’s sleep he rec­om­mends.

I just go to bed for three days and four nights, pull down all the shades and just go to bed. Get up. Shit. Piss. Drink a beer now and then and go back to bed. I come out of that com­plete­ly re-enlight­ened for 2 or 3 months. I get pow­er from that.

I think someday…they’ll say this psy­chot­ic guy knew some­thing that…you know in days ahead and med­i­cine, and how they fig­ure these things out. Every­body should go to bed now and then, when they’re down low and give it up for three or four days. Then they’ll come back good for a while. But we’re so obsessed with, we have to get up and do it and go back to sleep.

Can you get time off for three or four days in bed? Prob­a­bly not. But hey, maybe there are more humane days ahead, as Bukows­ki fore­casts in a rare moment of opti­mism, when jobs won’t lit­er­al­ly kill us, when med­ical sci­ence will give us license to take “sleep leave.”

Peo­ple are nailed to the process­es. Up. Down. Do some­thing. Get up, do some­thing, go to sleep. Get up. They can’t get out of that cir­cle. You’ll see, some­day they’ll say: “Bukows­ki knew.” Lay down for 3 or 4 days till you get your juices back, then get up, look around and do it. But who the hell can do it cause you need a dol­lar. That’s all. That’s a long speech, isn’t it?”

It’s not a long speech at all, but it’s a damned good one.

Relat­ed Con­tent:

Charles Bukows­ki Rails Against 9‑to‑5 Jobs in a Bru­tal­ly Hon­est Let­ter (1986)

“Don’t Try”: Charles Bukowski’s Con­cise Phi­los­o­phy of Art and Life

The Last (Faxed) Poem of Charles Bukows­ki

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

What Is ASMR? Watch the The New Yorker’s Introduction to the Whispering & Crinkling Sounds That Help Calm Anxiety and Induce Euphoria

ASMR… is it a med­ical con­di­tion? A sex­u­al fetish? A desire for peace and qui­et cou­pled with an inabil­i­ty to turn off YouTube? Maybe all or none of the above?

Maybe you caught Act One of This Amer­i­can Life’s “Tribes” episode, in which nov­el­ist Andrea Seigel describes her pas­sion­ate need for whis­per­ing, and finds a com­mu­ni­ty of peo­ple who need the same. She dis­cov­ered the “tin­gle” ear­ly in life, when a friend came over to inspect her shell col­lec­tion, describ­ing each item in a gen­tle whis­per and pro­vok­ing in Seigel an “autonomous sen­so­ry merid­i­an response,” a euphor­ic reac­tion thou­sands crave as though it were a drug. They get their fix, as we learn in the New York­er video above, from videos in which male and female “ASMR artists” gen­tly han­dle, manip­u­late, and describe objects in low mur­murs.

Sen­su­al sibi­lance, the sounds of a brush through hair, scis­sors clip­ping, plas­tic qui­et­ly crin­kling, tap­ping, spray­ing… all pro­duc­ing the same effect as Bob Ross’s hap­py lit­tle clouds and trees, a pio­neer­ing source of ASMR, though it had not yet been iden­ti­fied as such.

Many of Ross’s view­ers were not, in fact, aspir­ing artists, but peo­ple who respond­ed to his calm­ing demeanor and the swish­ing sounds of his brush on the can­vas. (Watch all episodes of his show here.) ASMR artist Maria of the YouTube chan­nel “Gen­tle Whis­per­ing” is not only a pur­vey­or of ASMR sounds, she’s also a client who her­self shiv­ers at fin­ger­tips on paper and breathy whis­pers. See one of her videos below (and many more here).

“No one’s been able to unrav­el the bio­chem­istry or the exact phys­i­o­log­i­cal expe­ri­ence that peo­ple are hav­ing,” says Shenan­doah University’s Craig Richard, an ASMR enthu­si­ast. Oxytocin—the “love hormone”—seems to be involved, which may explain why many ASMR videos have a slight­ly sexy feel to them. Sen­sa­tion, touch, and close­ness define the genre (often host­ed by young, con­ven­tion­al­ly attrac­tive women). ASMR videos may adhere to some spe­cif­ic cul­tur­al con­struc­tions, but the phe­nom­e­non seems real enough. And it has a psy­cho­log­i­cal neme­sis, miso­pho­nia, “an extreme dis­like of cer­tain sounds,” such as just those that set ASMR folks a‑tingling.

“How can a sound be so relax­ing for group A,” asks Richard, “and real­ly make group B angry?” Maybe there is a genet­ic com­po­nent, he spec­u­lates. And maybe the pop­u­lar­i­ty of ASMR videos shows a soft­er, G‑rated side of how lone­ly peo­ple meet a need online. ASMR artists “tend to be peo­ple with real­ly kind and car­ing dis­po­si­tions,” says Richard. “You’re brought into this world and this moment with you and anoth­er per­son. And this per­son just seems to real­ly care about you.” Role-play­ing plays a big role in ASMR videos, which can make them seem even more like adult movies.

But it’s not at all about sex, but about inti­ma­cy, calm, and con­nec­tion, which many peo­ple under­stand­ably hunger for in a noisy, alien­at­ing world. As Richard points out, many say that ASMR videos help with anx­i­ety and insom­nia. Stressed-out stu­dents, sin­gle moth­ers, vet­er­ans with PTSD—all have report­ed find­ing peace through ASMR. “Our soci­ety has become quick­er in every pos­si­ble way,” says Maria. “Every­thing is pushed to the top, to the lim­it. ASMR slows down your per­cep­tion of every­thing.” It’s a med­i­ta­tive art, she sug­gests, and an anti­dote to the brain-scram­bling dis­ori­en­ta­tion of con­tem­po­rary life.

Relat­ed Con­tent:

Watch Every Episode of Bob Ross’ The Joy Of Paint­ing Free Online: 403 Episodes Span­ning 31 Sea­sons

10 Hours of Ambi­ent Arc­tic Sounds Will Help You Relax, Med­i­tate, Study & Sleep

Hear “Weight­less,” the Most Relax­ing Song Ever Made, Accord­ing to Researchers (You’ll Need It Today)

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

What Is Stoicism? A Short Introduction to the Ancient Philosophy That Can Help You Cope with Our Hard Modern Times

The word “sto­ic” (from the Greek stoa) has come to mean a few things in pop­u­lar par­lance, most of them relat­ed direct­ly to the ancient Greek, then Roman, phi­los­o­phy from which the term derives. Sto­ic peo­ple seem unmov­able. They stay cool in a cri­sis and “keep calm and car­ry on” when oth­ers lose their heads. For sev­er­al, per­haps obvi­ous, rea­sons, these qual­i­ties of “calm, resilience, and emo­tion­al sta­bil­i­ty” are par­tic­u­lar­ly need­ed in a time like ours, says Alain de Bot­ton in his School of Life video above.

But how do we acquire these qual­i­ties, accord­ing to the Sto­ics? And what philoso­phers should we con­sult to learn about them? One of the most pro­lif­ic of Sto­ic philoso­phers, the Roman writer and states­man Seneca, advised a typ­i­cal course of action. In a let­ter to his friend Lucil­ius, who feared a poten­tial­ly career-end­ing law­suit, Seneca coun­seled that rather than rest­ing in hopes of a hap­py out­come, his friend should assume that the worst will come to pass, and that, no mat­ter what, he can sur­vive it.

The goal is not to make Deb­bie Down­ers of us all, but to con­vince us that we are stronger than we think—that even our worst fears need­n’t mean the end of the world. Seneca’s sto­icism is a thor­ough­go­ing real­ism that asks us to account for the entire range of pos­si­ble outcomes—even the absolute worst we can imagine—rather than only those things we want or have pre­vi­ous­ly expe­ri­enced. In this way, we will not be caught off-guard when bad things come to pass, because we have already made a cer­tain peace with them.

Rather than a pes­simistic phi­los­o­phy, Seneca’s thought seems entire­ly prac­ti­cal, a means of pierc­ing our pleas­ant illu­sions and com­fort­able bub­bles of self-regard, and con­sid­er­ing our­selves just as sub­ject to mis­for­tune as any­one else in the world, and just as capa­ble of endur­ing it as well.

To par­take of Seneca’s wis­dom your­self, con­sid­er read­ing this online three-vol­ume col­lec­tion of his let­ters, The Tao of Seneca. And for a longer list of Sto­ic thinkers, ancient and mod­ern, see this post from Ryan Hol­i­day of the Dai­ly Sto­ic, a blog that offers use­ful Sto­ic advice for con­tem­po­rary peo­ple.

Relat­ed Con­tent:   

Three Huge Vol­umes of Sto­ic Writ­ings by Seneca Now Free Online, Thanks to Tim Fer­riss

An Ani­mat­ed Intro­duc­tion to Friedrich Nietzsche’s Philo­soph­i­cal Recipe for Get­ting Over the Sources of Regret, Dis­ap­point­ment and Suf­fer­ing in Our Lives

An Ani­mat­ed Intro­duc­tion to Epi­cu­rus and His Answer to the Ancient Ques­tion: What Makes Us Hap­py?

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

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