When Dracula Author Bram Stoker Wrote a Gushing Fan Letter to Walt Whitman (1870)

Every artist starts out as a fan, and in gen­er­al we see the marks of ear­ly fan­dom on their mature work. The best, after all—as fig­ures from Igor Stravin­sky to William Faulkn­er have remarked—steal with­out com­punc­tion, tak­ing what they like from their heroes and mak­ing it their own. But what exact­ly, we might won­der, did Drac­u­la author Bram Stok­er steal from his lit­er­ary hero, Walt Whit­man? I leave it to you to read the 1897 Goth­ic nov­el that spawned innu­mer­able undead fran­chis­es and fan­doms next to Whitman’s Leaves of Grass, the book that most inspired Stok­er when it made its British debut in 1868.

First pub­lished in 1855, then rewrit­ten over the rest of Whitman’s life, the book of poet­ry bold­ly cel­e­brat­ed the same plea­sure and sen­su­al­i­ty that Stoker’s nov­el made so dan­ger­ous. But Drac­u­la was the work of a 50-year old writer. When Stok­er first read Whit­man, he was only 22, wide-eyed and roman­tic, and “grown from a sick­ly boy into a brawny ath­lete,” writes Mered­ith Hind­ley at the Nation­al Endow­ment for the Human­i­ties mag­a­zine.

Whitman—himself a cham­pi­on of robust mas­cu­line health (he once penned a man­u­al called “Man­ly Health & Train­ing”)—so appealed to the young Irish writer’s deep sen­si­bil­i­ties that he wrote the old­er poet a gush­ing let­ter two years lat­er in 1870.

Stoker’s fan let­ter cer­tain­ly shows the Whit­man­ian influ­ence, “a long stream of sen­ti­ment cas­cad­ing through var­i­ous emo­tions,” as Brain Pick­ings’ Maria Popo­va describes it, includ­ing “surg­ing con­fi­dence bor­der­ing on hubris, del­i­cate self-doubt, absolute artist-to-artist ado­ra­tion.” Whit­man, flat­tered and charmed, wrote a reply, but only after four years, dur­ing which Stok­er sat on his let­ter, ashamed to mail it. “For four years, it haunt­ed his desk, part muse and part gob­lin.” When he final­ly gath­ered the courage in 1876 to rewrite the emo­tion­al let­ter and put it in the mail, he was reward­ed with the kind of praise that must have absolute­ly thrilled him.

“You did so well to write to me,” Whit­man replied, “so uncon­ven­tion­al­ly, so fresh, so man­ly, and affec­tion­ate­ly too.” Thus began a lit­er­ary friend­ship that last­ed until Whitman’s death in 1892 and seems to have been as wel­come to Whit­man as to his biggest fan. A stroke had near­ly inca­pac­i­tat­ed the poet in 1873 and sapped his health and strength for the last two decades of his life, leav­ing him, as he wrote, with a physique “entire­ly shatter’d—doubtless permanently—from paral­y­sis and oth­er ail­ments.” But “I am up and dress’d,” he added, “and get out every day a lit­tle, live here quite lone­some, but hearty, and good spir­its.”

One also won­ders if Stok­er would have received such a warm response if he had mailed his orig­i­nal let­ter unchanged. The “pre­vi­ous­ly unsent effu­sion,” notes Popo­va, “opens with an abrupt direct­ness unguard­ed even by a form of address.” Put anoth­er way, it’s blunt, melo­dra­mat­ic, and over­ly famil­iar to the point of rude­ness: “If you are the man I take you to be,” he begins, “you will like to get this let­ter. If you are not I don’t care whether you like it or not and only ask that you put it in to the fire with­out read­ing any far­ther.” Con­trast this with the revised com­mu­ni­ca­tion, which begins with the respect­ful salu­ta­tion, “My dear Mr. Whit­man,” and con­tin­ues in rel­a­tive­ly for­mal, though still high­ly spir­it­ed, vein.

Stok­er had mel­lowed and matured, but he nev­er left behind his ado­ra­tion for Whit­man and Leaves of Grass. When he elo­quent­ly sums up the effect read­ing the book and its orig­i­nal 1855 pref­ace had on him—he echoes the feel­ings of mil­lions of fans through­out the ages who have found a voice that speaks to them from far away of feel­ings they know inti­mate­ly but can­not express at home:

Be assured of this Walt Whitman—that a man of less than half your own age, reared a con­ser­v­a­tive in a con­ser­v­a­tive coun­try, and who has always heard your name cried down by the great mass of peo­ple who men­tion it, here felt his heat leap towards you across the Atlantic and his soul swelling at the words or rather the thoughts.

Read Stoker’s orig­i­nal and revised let­ters and Whitman’s brief, touch­ing response at Brain Pick­ings.

Relat­ed Con­tent:

Walt Whitman’s Unearthed Health Man­u­al, “Man­ly Health & Train­ing,” Urges Read­ers to Stand (Don’t Sit!) and Eat Plen­ty of Meat (1858)

Mark Twain Writes a Rap­tur­ous Let­ter to Walt Whit­man on the Poet’s 70th Birth­day (1889)

Hor­ror Leg­end Christo­pher Lee Reads Bram Stoker’s Drac­u­la

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

Creative Commons Officially Launches a Search Engine That Indexes 300+ Million Public Domain Images

Heads up: Cre­ative Com­mons has offi­cial­ly launched CC Search, a search engine that index­es over 300 mil­lion images from 19 image col­lec­tions, “includ­ing cul­tur­al works from muse­ums (the Met­ro­pol­i­tan Muse­um of Art, Cleve­land Muse­um of Art), graph­ic designs and art works (Behance, DeviantArt), pho­tos from Flickr, and an ini­tial set of CC0 3D designs from Thin­gi­verse.” All of the indexed images are in the pub­lic domain and released under Cre­ative Com­mons licenses–meaning the images are gen­er­al­ly free to use in a non-com­mer­cial set­ting.

Head here to start search­ing.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

Pub­lic Domain Day Is Final­ly Here!: Copy­right­ed Works Have Entered the Pub­lic Domain Today for the First Time in 21 Years

An Avalanche of Nov­els, Films and Oth­er Works of Art Will Soon Enter the Pub­lic Domain: Vir­ginia Woolf, Char­lie Chap­lin, William Car­los Williams, Buster Keaton & More

The Library of Con­gress Launch­es the Nation­al Screen­ing Room, Putting Online Hun­dreds of His­toric Films

List of Great Pub­lic Domain Films 

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Paris, New York & Havana Come to Life in Colorized Films Shot Between 1890 and 1931

Cities have long pro­vid­ed a rich envi­ron­ment for pho­tog­ra­phy, at least to pho­tog­ra­phers not inter­est­ed exclu­sive­ly in nature. But only with the advent of the motion pic­ture cam­era did the sub­ject of cities find a pho­to­graph­ic form that tru­ly suit­ed it. Hence the pop­u­lar­i­ty in the 1920s of “city sym­pho­ny” films, each of which sought to cap­ture and present the real life of a dif­fer­ent bustling indus­tri­al metrop­o­lis. But while city sym­phonies cer­tain­ly hold up as works of art, they do make mod­ern-day view­ers won­der: what would all these cap­i­tals look like if I could gaze back­ward in time, look­ing not through the jit­tery, col­or­less medi­um of ear­ly motion-pic­ture film, but with my own eyes?

Youtu­ber Igna­cio López-Fran­cos offers a step clos­er to the answer in the form of these four videos, each of which takes his­tor­i­cal footage of a city, then cor­rects its speed and adds col­or to make it more life­like.

At the top of the post we have “a col­lec­tion of high qual­i­ty remas­tered prints from the dawn of film tak­en in Belle Époque-era Paris, France from 1896–1900.” Shot by the Lumière com­pa­ny (which was found­ed by Auguste and Louis Lumière, inven­tors of the pro­ject­ed motion pic­ture), the sights cap­tured by the film include the Avenue des Champs-Élysées, Tui­leries Gar­den, the then-new Eif­fel Tow­er, and the now-soon-to-be-reha­bil­i­tat­ed but then-intact Notre Dame cathe­dral.

The Paris footage was col­orized using DeOld­ify, “a deep learn­ing-based project for col­oriz­ing and restor­ing old images.” So was the footage just above, which shows New York City in 1911 as shot by the Swedish com­pa­ny Sven­s­ka Biografteatern and released pub­licly by the Muse­um of Mod­ern Art. “Pro­duced only three years before the out­break of World War I, the every­day life of the city record­ed here — street traf­fic, peo­ple going about their busi­ness — has a casu­al, almost pas­toral qual­i­ty that dif­fers from the mod­ernist per­spec­tive of lat­er city-sym­pho­ny films,” say the accom­pa­ny­ing notes. “Take note of the sur­pris­ing and remark­ably time­less expres­sion of bore­dom exhib­it­ed by a young girl filmed as she was chauf­feured along Broad­way in the front seat of a con­vert­ible lim­ou­sine.”

Shot twen­ty years lat­er, these clips of New York’s The­ater Dis­trict have also under­gone the DeOld­ify treat­ment, which gets the bright lights (and numer­ous bal­ly­hoo­ing signs) of the big city a lit­tle clos­er to the stun­ning qual­i­ty they must have had on a new arrival in the 1930s. The streets of Havana were seem­ing­ly qui­eter dur­ing that same decade, at least if the col­orized footage below is to be believed. But then, the his­to­ry of tourism in Cuba remem­bers the 1930s as some­thing of a dull stretch after the high-liv­ing 1920s that came before, dur­ing the Unit­ed States’ days of Pro­hi­bi­tion — let alone the even more daiquiri- and moji­to-soaked 1950s that would come lat­er, speak­ing of eras one dreams of see­ing for one­self.

via Twist­ed Sifter

Relat­ed Con­tent:

Immac­u­late­ly Restored Film Lets You Revis­it Life in New York City in 1911

The Old­est Known Footage of Lon­don (1890–1920) Fea­tures the City’s Great Land­marks

Time Trav­el Back to Tokyo After World War II, and See the City in Remark­ably High-Qual­i­ty 1940s Video

Berlin Street Scenes Beau­ti­ful­ly Caught on Film (1900–1914)

Pris­tine Footage Lets You Revis­it Life in Paris in the 1890s: Watch Footage Shot by the Lumière Broth­ers

The Old­est Known Footage of Lon­don (1890–1920) Fea­tures the City’s Great Land­marks

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, on Face­book, or on Insta­gram.

Free: Play the Original “Minecraft” in Your Browser

A quick heads up from Engad­get: “Minecraft is cel­e­brat­ing its 10th birth­day by mak­ing its Clas­sic ver­sion eas­i­ly playable on web browsers. You don’t need to down­load any files to make it work, and you don’t have to pay a cent for access. Since Clas­sic was only the sec­ond phase in the game’s devel­op­ment cycle, its fea­tures are pret­ty lim­it­ed. You’ll only have 32 blocks to work with, most of which are dyed wool, and it’s strict­ly cre­ative mode only. But who needs zom­bies, skele­tons and oth­er mobs when you have the ver­sion’s decade-old bugs to con­tend with, any­way?”

Click here to launch in your brows­er. Find more vin­tage video games you can play in your brows­er below.

Relat­ed Con­tent:

Free: Play 2,400 Vin­tage Com­put­er Games in Your Web Brows­er

The Inter­net Arcade Lets You Play 900 Vin­tage Video Games in Your Web Brows­er (Free)

Play­ing a Video Game Could Cut the Risk of Demen­tia by 48%, Sug­gests a New Study

Hayao Miyaza­ki Tells Video Game Mak­ers What He Thinks of Their Char­ac­ters Made with Arti­fi­cial Intel­li­gence: “I’m Utter­ly Dis­gust­ed. This Is an Insult to Life Itself”

Learn to Write Through a Video Game Inspired by the Roman­tic Poets: Shel­ley, Byron, Keats

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Learn Philosophy with a Wealth of Free Courses, Podcasts and YouTube Videos

Used to be, a few thou­sand years ago, if you want­ed to learn phi­los­o­phy, you’d hang out in the ago­ra, the pub­lic space in ancient Greece whose name turned into verbs mean­ing both “to shop” and “to speak in pub­lic.” Pol­i­tics and meta­physics min­gled freely with com­merce. If a Socrates-like sage took a lik­ing to you, you might fol­low him around. If not, you might pay a sophist—a word mean­ing wise teacher before it became a term of abuse that Pla­to lobbed at rivals who charged for their ser­vices. Only cer­tain peo­ple had the means and leisure for these pur­suits. Nonethe­less, phi­los­o­phy was a pub­lic activ­i­ty, not one sequestered in libraries and sem­i­nar rooms.

Even though phi­los­o­phy moved indoors—to monas­ter­ies, col­leges, and the libraries of aristocrats—it did not stay cooped up for long. With the mod­ern age arrived new pub­lic squares, cen­tered around cof­fee­hous­es where all sorts of peo­ple gath­ered, rubbed elbows, formed dis­cus­sion groups. Phi­los­o­phy may not have been the pub­lic spec­ta­cle it seemed to have been in antiq­ui­ty, but neo­clas­si­cal thinkers tried to recre­ate its char­ac­ter of free and open inquiry in pub­lic spaces.

Wide­spread lit­er­a­cy and pub­lish­ing brought phi­los­o­phy to the mass­es in new ways. Philo­soph­i­cal works trick­led down in afford­able edi­tions to the intel­lec­tu­al­ly curi­ous, who might read and dis­cuss them with like-mind­ed laypeo­ple. But phi­los­o­phy also became a pro­fes­sion­al dis­ci­pline, gov­erned by asso­ci­a­tions, con­fer­ences, jour­nals, and arcane vocab­u­lar­ies. Out­side of France, philoso­phers rarely act­ed as pub­lic intel­lec­tu­als address­ing pub­lic issues. They were aca­d­e­mics whose pri­ma­ry audi­ences were oth­er aca­d­e­mics.

The cul­ture suf­fered immense­ly, one might argue, in the with­draw­al of phi­los­o­phy from pub­lic life.

The broad out­line above does not pre­tend to be a his­to­ry of phi­los­o­phy, but rather a sketch of some of the ways West­ern cul­ture has engaged with phi­los­o­phy, treat­ing it as a pub­lic good and resource, or a domain of spe­cial­ists and an activ­i­ty divorced from ordi­nary life. Unfor­tu­nate­ly for us in the 21st cen­tu­ry, dreams of a dig­i­tal ago­ra have col­lapsed in the dystopi­an sur­veil­lance schemes of social media and the tox­ic sludge of com­ments sec­tions. But the inter­net has also, in a way, returned phi­los­o­phy to the pub­lic square.

Philoso­phers can once again share knowl­edge freely and open­ly, and any­one with access can stream and down­load hun­dreds of lessons, cours­es, enter­tain­ing explain­ers, inter­views, pod­casts, and more. We have fea­tured many of these resources over the years in hopes that more peo­ple will dis­cov­er the art of think­ing deeply and crit­i­cal­ly. Today, we gath­er them in a mas­ter list, below.

Learn the in-depth his­to­ry of phi­los­o­phy from Peter Adamson’s acclaimed series The His­to­ry of Phi­los­o­phy… With­out Any Gaps; lis­ten in on round­table dis­cus­sions on famous thinkers and the­o­ries with the Par­tial­ly Exam­ined Life pod­cast, or “repave the Ago­ra with the rub­ble of the Ivory Tow­er!” with the acces­si­ble, com­pre­hen­sive phi­los­o­phy videos of Carneades. These are but a few of the many qual­i­ty resources you’ll find below. Tech­nol­o­gy may nev­er recre­ate the ear­ly atmos­phere of pub­lic philosophy—for that you’ll need to get out and min­gle. But it can deliv­er more phi­los­o­phy than any­one has ever had before, lit­er­al­ly right into the palms of our hands.

Cours­es

187 Free Phi­los­o­phy Cours­es: In a neat, handy list, we’ve amassed a col­lec­tion of free phi­los­o­phy cours­es record­ed at great uni­ver­si­ties. Pret­ty much every facet of phi­los­o­phy gets cov­ered here.


YouTube

Wire­less Phi­los­o­phy: Learn about phi­los­o­phy with pro­fes­sors from Yale, Stan­ford, Oxford, MIT, and more. 130+ ani­mat­ed videos intro­duce peo­ple to the prac­tice of phi­los­o­phy. The videos are free, enter­tain­ing, inter­est­ing and acces­si­ble to peo­ple with no back­ground in the sub­ject.

School of Life: This col­lec­tion of 35 ani­mat­ed videos offers an intro­duc­tion to major West­ern philosophers—Wittgenstein, Fou­cault, Camus and more. The videos were made by Alain de Botton’s School of Life.

Gre­go­ry Sadler’s Phi­los­o­phy Videos: After a decade in tra­di­tion­al aca­d­e­m­ic posi­tions, Gre­go­ry Sadler start­ed bring­ing phi­los­o­phy into prac­tice, mak­ing com­plex clas­sic philo­soph­i­cal ideas acces­si­ble for a wide audi­ence of pro­fes­sion­als, stu­dents, and life-long learn­ers. His YouTube chan­nel includes exten­sive lec­ture series on Kierkegaard, Sartre, Hegel and more.

A His­to­ry of Phi­los­o­phy in 81 Video Lec­tures: Watch 81 video lec­tures trac­ing the his­to­ry of phi­los­o­phy mov­ing from Ancient Greece to mod­ern times. Arthur Holmes pre­sent­ed this influ­en­tial course at Wheaton Col­lege for decades and now it’s online for you.

Carneades: Repave the Ago­ra with the rub­ble of the Ivory Tow­er!  Put your beliefs to the test!  Learn some­thing about phi­los­o­phy!  Doubt some­thing you thought you knew before.  Find on this chan­nel 400 videos on the sub­jects of phi­los­o­phy and skep­ti­cism.

What the The­o­ry?: This col­lec­tion pro­vides short intro­duc­tions to the­o­ries and the­o­ret­i­cal approach­es in cul­tur­al stud­ies and the wider human­i­ties. Cov­ers semi­otics, phe­nom­e­nol­o­gy, post­mod­ernism, marx­ist lit­er­ary crit­i­cism, and much more.

Crash Course Phi­los­o­phy:  In 46 episodes, Hank Green will teach you phi­los­o­phy. This course is based on an intro­duc­to­ry West­ern phi­los­o­phy col­lege lev­el cur­ricu­lum. By the end of the course, you will be able to exam­ine top­ics like the self, ethics, reli­gion, lan­guage, art, death, pol­i­tics, and knowl­edge. And also craft argu­ments, apply deduc­tive and induc­tive rea­son­ing, and iden­ti­fy fal­lac­i­es.

Pod­casts:

Par­tial­ly Exam­ined Life: Phi­los­o­phy, philoso­phers and philo­soph­i­cal texts. This pod­cast fea­tures an infor­mal round­table dis­cus­sion, with each episode loose­ly focused on a short read­ing that intro­duces at least one “big” philo­soph­i­cal ques­tion, con­cern, or idea. Recent episodes have focused on Niet­zsche, Sartre and Aldous Hux­ley, and fea­tured Fran­cis Fukuya­ma as a guest.

Hi-Phi-Nation: Cre­at­ed by Bar­ry Lam (Asso­ciate Pro­fes­sor of Phi­los­o­phy at Vas­sar Col­lege), Hi-Phi Nation is a phi­los­o­phy pod­cast “that turns sto­ries into ideas.” Con­sid­er it “the first sound and sto­ry-dri­ven show about phi­los­o­phy, bring­ing togeth­er nar­ra­tive sto­ry­telling, inves­tiga­tive jour­nal­ism, and sound­track­ing.”

The His­to­ry of Phi­los­o­phy … With­out Any Gaps: Cre­at­ed by Peter Adam­son, Pro­fes­sor of Ancient and Medieval Phi­los­o­phy at King’s Col­lege Lon­don, this pod­cast fea­tures more than 300 episodes, each about 20 min­utes long, cov­er­ing the Pre­So­crat­ics (Pythago­ras, Zeno, Par­menides, etc) and then Socrates, Pla­to, Aris­to­tle, and much more.

Phi­los­o­phy Bites: David Edmonds (Uehi­ro Cen­tre, Oxford Uni­ver­si­ty) and Nigel War­bur­ton (free­lance philosopher/writer) inter­view top philoso­phers on a wide range of top­ics. Two books based on the series have been pub­lished by Oxford Uni­ver­si­ty Press. There are over 400 pod­casts in this col­lec­tion.

In Our Time: Phi­los­o­phy: In Our Time is a live BBC radio dis­cus­sion series explor­ing the his­to­ry of ideas, pre­sent­ed by Melvyn Bragg since Octo­ber 1998. It is one of BBC Radio 4’s most suc­cess­ful dis­cus­sion pro­grammes, acknowl­edged to have “trans­formed the land­scape for seri­ous ideas at peak lis­ten­ing time.’”

Relat­ed Con­tent:

Free Cours­es in Ancient His­to­ry, Lit­er­a­ture & Phi­los­o­phy 

Intro­duc­tion to Indi­an Phi­los­o­phy: A Free Online Course 

Philoso­phers Name the Best Phi­los­o­phy Books: From Sto­icism and Exis­ten­tial­ism, to Meta­physics & Ethics for Arti­fi­cial Intel­li­gence

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

Watch “Critical Living,” a Stop-Motion Film Inspired by the 1960s Movement That Rejected Modern Ideas About Mental Illness

Along with Michel Fou­cault’s cri­tique of the med­ical mod­el of men­tal ill­ness, the work of Scot­tish psy­chi­a­trist R.D. Laing and oth­er influ­en­tial the­o­rists and crit­ics posed a seri­ous intel­lec­tu­al chal­lenge to the psy­chi­atric estab­lish­ment. Laing’s 1960 The Divid­ed Self: An Exis­ten­tial Study in San­i­ty and Mad­ness the­o­rized schiz­o­phre­nia as a philo­soph­i­cal prob­lem, not a bio­log­i­cal one. Oth­er ear­ly works like Self and Oth­ers and Knots made Laing some­thing of a star in the 1960s and ear­ly 70s, though his star would fade once French the­o­ry began to take over the acad­e­my.

Glas­gow-born Laing is described as part of the so-called “anti-psy­chi­a­try movement”—a loose col­lec­tion of psy­chi­a­trists and char­ac­ters like L. Ron Hub­bard, Gilles Deleuze and Felix Guat­tari, Fou­cault, and Erv­ing Goff­man, pio­neer­ing soci­ol­o­gist and author of The Pre­sen­ta­tion of Self in Every­day Life. For his part, Laing did not deny the exis­tence of men­tal ill­ness, nor oppose treat­ment. But he ques­tioned the bio­log­i­cal basis of psy­cho­log­i­cal dis­or­ders and opposed the pre­vail­ing chem­i­cal and elec­troshock cures. He was seen not as an antag­o­nist of psy­chi­a­try but as a “crit­i­cal psy­chi­a­trist,” con­tin­u­ing a tra­di­tion begun by Freud and Jung: “the alienist or ‘head shrinker’ as pub­lic intel­lec­tu­al,” as Duquesne University’s Daniel Burston writes.

Like many oth­er philo­soph­i­cal­ly-mind­ed intel­lec­tu­als in his field, Laing not only offered com­pelling alter­na­tive the­o­ries of men­tal ill­ness but also pio­neered alter­na­tive ther­a­pies. He was inspired by Exis­ten­tial­ism; the many hours he had spent “in padded cells with the men placed in his cus­tody” while appren­ticed in psy­chi­a­try in the British Army; and to a large extent by Fou­cault. (Laing edit­ed the first Eng­lish trans­la­tion of Foucault’s Mad­ness and Civ­i­liza­tion.) Armed with the­o­ry and clin­i­cal expe­ri­ence, he co-found­ed the Philadel­phia Asso­ci­a­tion in 1965, an orga­ni­za­tion “cen­tred on a com­mu­nal approach to well­be­ing,” writes Aeon, “where peo­ple who are expe­ri­enc­ing acute men­tal dis­tress live togeth­er in a Philadel­phia Asso­ci­a­tion house, with rou­tine vis­its from ther­a­pists.”

Based not in the Penn­syl­va­nia city, but in Lon­don, the Philadel­phia Asso­ci­a­tion still operates—along with sev­er­al sim­i­lar orgs influ­enced by Laing’s vision of ther­a­peu­tic com­mu­ni­ties. In “Crit­i­cal Liv­ing,” the ani­mat­ed stop-motion film above, film­mak­er Alex Wid­dow­son excerpts inter­views with “a cur­rent house ther­a­pist, a for­mer house res­i­dent, and the UK author and cul­tur­al his­to­ri­an Mike Jay, to explore the think­ing behind the organization’s method­ol­o­gy and con­tex­tu­al­ize its lega­cy.” For Laing, men­tal ill­ness­es, even extreme psy­choses like schiz­o­phre­nia, are per­son­al strug­gles that can best be worked through in inter­per­son­al set­tings which elim­i­nate dis­tinc­tions between doc­tor and patient and abol­ish meth­ods Laing called “con­fronta­tion­al.”

Laing’s work began to be dis­cred­it­ed in the mid-sev­en­ties, as break­throughs in brain imag­ing pro­vid­ed neu­ro­log­i­cal evi­dence for main­stream psy­chi­atric the­o­ries, and as the cul­ture changed and left his the­o­ries behind. A friend of Tim­o­thy Leary, Ram Dass, and Allen Gins­berg, and an intel­lec­tu­al hero to many in the coun­ter­cul­ture, Laing began to move into stranger ter­ri­to­ry, hold­ing work­shops for “rebirthing” ther­a­pies and giv­ing peo­ple around him rea­son to doubt his own grasp on real­i­ty. Burston lists a num­ber of oth­er rea­sons his exper­i­ments with “ther­a­peu­tic com­mu­ni­ty” large­ly fell into obscu­ri­ty, includ­ing the sig­nif­i­cant invest­ment of time and effort required. “We want a quick fix: some­thing clean and cost-effec­tive, not messy and time con­sum­ing.”

But for many, Laing’s ideas of men­tal ill­ness as an exis­ten­tial problem—one which could be just as much a break­through as a breakdown—continue to res­onate, as do the many polit­i­cal and social cri­tiques he and his con­tem­po­raries raised. “In the sys­tem of psy­chi­a­try,” says one inter­vie­wee in the video above, “there’s a huge empha­sis on goals, and on an end­ing. In the more in-depth ther­a­pies, they’re more sen­si­tive to the fact that the psy­che can’t be rushed, it takes time.”

via Aeon

Relat­ed Con­tent:

Free Online Psy­chol­o­gy & Neu­ro­science Cours­es

When Michel Fou­cault Tripped on Acid in Death Val­ley and Called It “The Great­est Expe­ri­ence of My Life” (1975)

How to Use Psy­che­del­ic Drugs to Improve Men­tal Health: Michael Pollan’s New Book, How to Change Your Mind, Makes the Case

Sun Ra Plays a Music Ther­a­py Gig at a Men­tal Hos­pi­tal; Inspires Patient to Talk for the First Time in Years

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

Would You Go Back to 1889 and Take Out Baby Hitler?: Time-Travel Expert James Gleick Answers the Philosophical Question

The vast major­i­ty of us have no incli­na­tion to kill any­one, much less a small child. But what if we had the chance to kill baby Adolf Hitler, pre­vent­ing the Holo­caust and indeed the Sec­ond World War? That hypo­thet­i­cal ques­tion has endured for a vari­ety of rea­sons, touch­ing as it does on the con­cepts of geno­cide and infant mur­der in forms even more high­ly charged than usu­al. It also presents, in the words of Time Trav­el: A His­to­ry author James Gle­ick, “two prob­lems at once. There’s a sci­en­tif­ic prob­lem — you can set your mind to work imag­in­ing, ‘Could such a thing be pos­si­ble and how would that work?’ And then there’s an eth­i­cal prob­lem. ‘If I could, would I, should I?’ ”

By the sim­plest analy­sis, writes Vox’s Dylan Matthews, the ques­tion comes down to, “Is it eth­i­cal to kill one per­son to save 40-plus mil­lion peo­ple?” But time-trav­el fic­tion has been around long enough that we’ve all inter­nal­ized the mes­sage that it’s not quite so sim­ple. We can even ques­tion the assump­tion that killing baby Hitler would pre­vent the Holo­caust and World War II in the first place.

Maybe those ter­ri­ble events hap­pen on any time­line, regard­less of whether Hitler lives or dies: that would align with the Novikov self-con­sis­ten­cy prin­ci­ple, which holds that “time trav­el could be pos­si­ble, but must be con­sis­tent with the past as it has already tak­en place,” and which has been dra­ma­tized in time-trav­el sto­ries from La Jetée to The Ter­mi­na­tor.

Gle­ick does­n’t have a straight answer in the Vox video on the killing-baby-hitler ques­tion above as to whether he him­self would go back to 1889 and put baby Hitler out of action. “When you change his­to­ry,” he says of the moral of the count­less many time trav­el sto­ries he’s read, “you don’t get the result you’re look­ing for. Every day, every­thing we do is a turn­ing point in his­to­ry, whether it’s obvi­ous to us or not.” This in con­trast to for­mer Flori­da gov­er­nor and Unit­ed States pres­i­den­tial can­di­date Jeb Bush, who, when he had the big baby-Hitler ques­tion put to him by the Huff­in­g­ton Post, returned a hearty “Hell yea I would.” But giv­en time to reflect, even he con­clud­ed that such an act “could have a dan­ger­ous effect on every­thing else.” It appears that some of the lessons of time-trav­el sto­ries have been learned, but as for what human­i­ty will do if it actu­al­ly devel­ops time-trav­el tech­nol­o­gy — maybe we’d rather not peer into the future to find out.

Relat­ed Con­tent:

What’s the Ori­gin of Time Trav­el Fic­tion?: New Video Essay Explains How Time Trav­el Writ­ing Got Its Start with Charles Dar­win & His Lit­er­ary Peers

What Hap­pened When Stephen Hawk­ing Threw a Cock­tail Par­ty for Time Trav­el­ers (2009)

Pro­fes­sor Ronald Mal­lett Wants to Build a Time Machine in this Cen­tu­ry … and He’s Not Kid­ding

Carl Jung Psy­cho­an­a­lyzes Hitler: “He’s the Uncon­scious of 78 Mil­lion Ger­mans.” “With­out the Ger­man Peo­ple He’d Be Noth­ing” (1938)

How Did Hitler Rise to Pow­er? : New TED-ED Ani­ma­tion Pro­vides a Case Study in How Fas­cists Get Demo­c­ra­t­i­cal­ly Elect­ed

The New York Times’ First Pro­file of Hitler: His Anti-Semi­tism Is Not as “Gen­uine or Vio­lent” as It Sounds (1922)

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, on Face­book, or on Insta­gram.

Oliver Sacks’ Recommended Reading List of 46 Books: From Plants and Neuroscience, to Poetry and the Prose of Nabokov

Image by Lui­gi Novi. Licensed under CC BY 3.0 via Wiki­me­dia Com­mons

We remem­ber Oliv­er Sacks as a neu­rol­o­gist, but we remem­ber him not least because he wrote quite a few books as well. If you read those books, you’ll get a sense of Sacks’ wide range of inter­ests — inven­tion, per­cep­tion and mis­per­cep­tion, hal­lu­ci­na­tion, and more — few of which lack a con­nec­tion to the human mind. His pas­sion for ferns, the core sub­ject of a trav­el­ogue he wrote in Oax­a­ca as well as an unex­pect­ed­ly fre­quent object of ref­er­ence in his oth­er writ­ings and talks, may seem an out­lier. But for Sacks, ferns offered one more win­dow into the king­dom of nature that pro­duced human­i­ty, and which through­out his life he tried to under­stand by observ­ing from as many dif­fer­ent angles as pos­si­ble.

No small amount of evi­dence of that pur­suit appears in Sacks’ list of 46 book rec­om­men­da­tions com­mis­sioned for The Strand’s “Author’s Book­shelf” series. (See the full list below.) A fair few of its selec­tions, includ­ing William James’ The Prin­ci­ples of Psy­chol­o­gyA.R. Luri­a’s The Mind of a Mnemonistand Anto­nio Dama­sio’s The Feel­ing of What Hap­pens, seem like nat­ur­al favorites for a writer so end­less­ly fas­ci­nat­ed by human cog­ni­tion and con­scious­ness.

Trac­ing the devel­op­ment of the human brain and mind would, of course, lead to an inter­est in biol­o­gy and evo­lu­tion, here result­ing in such picks as Edward O. Wilson’s Nat­u­ral­ist, Carl Zim­mer’s Evo­lu­tion: The Tri­umph of an Ideaand the jour­nals Charles Dar­win kept aboard the Bea­gle.

But Sacks was­n’t just an observ­er of the brain: some of his most inter­est­ing writ­ings come out of the times he used him­self as a kind of research sub­ject — as when he found out what he could learn on amphet­a­mines and LSD. A sim­i­lar line of inquiry no doubt showed him the val­ue of Aldous Hux­ley’s The Doors of Per­cep­tion and Heav­en and Hell, and in less altered states the likes of Sig­mund Freud’s The Inter­pre­ta­tion of Dreams. But whichev­er paths took Sacks toward his knowl­edge, he ulti­mate­ly had to get that knowl­edge down on paper him­self, and the prose of Vladimir Nabokov, the poet­ry of W.H. Auden and the phi­los­o­phy of David Hume sure­ly did their part to inspire his inci­sive and evoca­tive style. We would all, what­ev­er our inter­ests, like to write like Oliv­er Sacks: if these books shaped him as a writer and thinker, who are we to demur from, say, A Nat­ur­al His­to­ry of Ferns?

  • A Nat­ur­al His­to­ry of Ferns by Rob­bin C. Moran
  • A Rum Affair: A True Sto­ry of Botan­i­cal Fraud by Karl Sab­bagh
  • A Trea­tise of Human Nature by David Hume
  • A Vision­ary Mad­ness: The Case of James Tilly Matthews and the Influ­enc­ing Machine by Mike Jay
  • Actu­al Minds, Pos­si­ble Worlds by Jerome Bruner
  • Being Mor­tal: Med­i­cine and What Mat­ters in the End by Atul Gawande
  • Can­nery Row (Stein­beck Cen­ten­ni­al Edi­tion (1902–2002)) by John Stein­beck
  • Chal­lenger & Com­pa­ny: the Com­plete Adven­tures of Pro­fes­sor Chal­lenger and His Intre­pid Team-The Lost World, The Poi­son Belt, The Land of Mists, The Dis­in­te­gra­tion Machine and When the World Screamed by Arthur Conan Doyle
  • Col­lect­ed Poems by W.H. Auden
  • Curi­ous Behav­ior: Yawn­ing, Laugh­ing, Hic­cup­ping, and Beyond by Robert R. Provine
  • Dar­win and the Bar­na­cle: The Sto­ry of One Tiny Crea­ture and His­to­ry’s Most Spec­tac­u­lar Sci­en­tif­ic Break­through by Rebec­ca Stott
  • Dis­turb­ing the Uni­verse by Free­man Dyson
  • Earth Abides by George R. Stew­art
  • Evo­lu­tion: The Tri­umph of an Idea by Carl Zim­mer
  • Eye of the Behold­er: Johannes Ver­meer, Antoni van Leeuwen­hoek, and the Rein­ven­tion of See­ing by Lau­ra J. Sny­der
  • God’s Hotel: A Doc­tor, a Hos­pi­tal, and a Pil­grim­age to the Heart of Med­i­cine by Vic­to­ria Sweet
  • Igno­rance: How It Dri­ves Sci­ence by Stu­art Firestein
  • Imag­in­ing Robert: My Broth­er, Mad­ness, and Sur­vival by Jay Neuge­boren
  • In Search of Mem­o­ry: The Emer­gence of a New Sci­ence of Mind by Eric R. Kan­del
  • Inward Bound: Of Mat­ter and Forces in the Phys­i­cal World by Abra­ham Pais
  • Lise Meit­ner: A Life in Physics by Ruth Lewin Sime
  • Lost in Amer­i­ca: A Jour­ney with My Father by Sher­win B. Nuland
  • Music, Lan­guage, and the Brain by Anirud­dh D. Patel
  • Nat­u­ral­ist by Edward O. Wil­son
  • Phan­toms in the Brain: Prob­ing the Mys­ter­ies of the Human Mind by V.S. Ramachan­dran
  • Plu­to­ni­um: A His­to­ry of the World’s Most Dan­ger­ous Ele­ment by Jere­my Bern­stein
  • Same and Not the Same by Roald Hoff­mann
  • Select­ed Poems by Thom Gunn
  • Silent Thun­der: In the Pres­ence of Ele­phants by Katy Payne
  • Speak, Mem­o­ry: An Auto­bi­og­ra­phy Revis­it­ed by Vladimir Nabokov
  • Swim­ming to Antarc­ti­ca: Tales of a Long-Dis­tance Swim­mer by Lynne Cox
  • The Age of Won­der: How the Roman­tic Gen­er­a­tion Dis­cov­ered the Beau­ty and Ter­ror of Sci­ence by Richard Holmes
  • The Anatomist: A True Sto­ry of Gray’s Anato­my by Bill Hayes
  • The Doors of Per­cep­tion and Heav­en and Hell by Aldous Hux­ley
  • The Ele­phan­ta Suite by Paul Ther­oux
  • The Feel­ing of What Hap­pens: Body and Emo­tion in the Mak­ing of Con­scious­ness by Anto­nio Dama­sio
  • The Inter­pre­ta­tion of Dreams by Sig­mund Freud
  • The Lunar Men: Five Friends Whose Curios­i­ty Changed the World by Jen­ny Uglow
  • The Mind of a Mnemonist: A Lit­tle Book about a Vast Mem­o­ry by A. R. Luria
  • The Prin­ci­ples of Psy­chol­o­gy (Vol­ume Two) by William James
  • The World With­out Us by Alan Weis­man
  • Think­ing in Pic­tures: And Oth­er Reports from My Life with Autism by Tem­ple Grandin
  • Time, Love, Mem­o­ry: A Great Biol­o­gist and His Quest for the Ori­gins of Behavior by Jonathan Wein­er
  • Voy­age of the Bea­gle: Charles Dar­win’s Jour­nals of Research­es by Charles Dar­win
  • What a Plant Knows: A Field Guide to the Sens­es by Daniel Chamovitz
  • What Mad Pur­suit: A Per­son­al View of Sci­en­tif­ic Dis­cov­ery by Fran­cis Crick
  • Won­der­ful Life: The Burgess Shale and the Nature of His­to­ry by Stephen Jay Gould

To pur­chase books on this list, vis­it The Strand’s web­site.

Relat­ed Con­tent:

This is What Oliv­er Sacks Learned on LSD and Amphet­a­mines

Oliv­er Sacks Con­tem­plates Mor­tal­i­ty (and His Ter­mi­nal Can­cer Diag­no­sis) in a Thought­ful, Poignant Let­ter

A First Look at The Ani­mat­ed Mind of Oliv­er Sacks, a Fea­ture-Length Jour­ney Into the Mind of the Famed Neu­rol­o­gist

Oliv­er Sacks Explains the Biol­o­gy of Hal­lu­ci­na­tions: “We See with the Eyes, But with the Brain as Well”

Oliv­er Sacks’ Final Inter­view: A First Look

29 Lists of Rec­om­mend­ed Books Cre­at­ed by Well-Known Authors, Artists & Thinkers: Jorge Luis Borges, Pat­ti Smith, Neil DeGrasse Tyson, David Bowie & More

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, on Face­book, or on Insta­gram.

An Animated Introduction to the World’s Five Major Religions: Hinduism, Judaism, Buddhism, Christianity & Islam

No mat­ter the strength of par­tic­u­lar beliefs, or dis­be­liefs, reli­gions of every kind are all equal­ly fun­da­men­tal to the human expe­ri­ence. This was so for thou­sands of years before the advent of the world’s big five reli­gions, and for thou­sands of years after. “Reli­gion has been an aspect of cul­ture for as long as it has exist­ed, and there are count­less vari­a­tions of its prac­tice,” says Epis­co­pal priest and anthro­pol­o­gist John Bel­laimey in the TED-Ed video above. “Com­mon to all reli­gions is an appeal for mean­ing beyond the emp­ty van­i­ties and low­ly real­i­ties of exis­tence.”

Reli­gions par­tic­u­lar­ize a set of arche­typ­al human respons­es to uni­ver­sal meta­phys­i­cal ques­tions like “Where do we come from?” and “How do I live a life of mean­ing?” and “What hap­pens to us after we die?” Such ques­tions find answers out­side the bound­aries of reli­gious faith. For an increas­ing num­ber of peo­ple, sci­ence and sec­u­lar phi­los­o­phy offer com­fort­ing, even beau­ti­ful nat­u­ral­is­tic expla­na­tions. And mil­lions more feel the pull of intu­itions about a high­er pow­er or “a source from which we all come and to which we must return.”

Reli­gion gives the big ques­tions faces and names, of divini­ties, demons, and holy men (in the five big, it has been almost entire­ly men). Whether these fig­ures exist­ed or not, their leg­ends shape cul­ture and his­to­ry and are shaped and changed in turn. Bel­lamy sur­veys the big five world reli­gions with an overview of their cen­tral nar­ra­tives, illus­trat­ed with mon­tages of reli­gious art. The infor­ma­tion is at the lev­el of a 101 course intro­duc­tion, but the num­ber of peo­ple in the world who know lit­tle to noth­ing about oth­er reli­gions is like­ly quite high, giv­en the num­bers of peo­ple who know so lit­tle about their own. We can prob­a­bly all learn some­thing here we didn’t know before.

Bellamy’s approach broad­ly sug­gests that what mat­ters most in reli­gion is sto­ry. But to dis­miss reli­gions as “just sto­ries” miss­es the point. Pure­ly at the lev­el of nar­ra­tive, we can think of reli­gions as cre­ative ways to tell the sto­ries we find untellable. This says noth­ing about religion’s effects on the world. Is it a force for good or ill? Giv­en its role in every stage of human cul­tur­al devel­op­ment, both pos­i­tive and neg­a­tive, maybe the ques­tion is unan­swer­able. There are too many vari­eties of reli­gious expe­ri­ence over too great a span of time to reck­on with.

Bellamy’s char­i­ta­ble expla­na­tions of the major five reli­gions high­light their con­tin­gent nature—he locates each faith in its par­tic­u­lar time and place of ori­gin. But he also shows the uni­ver­sal­iz­ing ten­den­cies of each tra­di­tion, qual­i­ties that made them so portable. He does not, how­ev­er, men­tion that more inclu­sive inter­pre­ta­tions usu­al­ly came from revolts against more lim­it­ed orig­i­nal designs. Reli­gions and cul­tures evolved togeth­er, mate­ri­al­ly and cul­tur­al­ly. As they spread and occu­pied more ter­ri­to­ry with wider pop­u­la­tions, they grew and adapt­ed.

In his book The Tree of World Reli­gions, Bel­lamy devel­ops such his­tor­i­cal mate­r­i­al into an explo­ration of twen­ty world reli­gions from Hin­duism to Rasta­far­i­an­ism, show­ing each one as a col­lec­tive act of sto­ry­telling. Com­piled from a 25-year high school world reli­gions class Bel­lamy taught, the book cov­ers the Mayans, the Norse, and Socrates, Laozi, the Hebrew Prophets, and the Bud­dha. In what Karl Jaspers called “the Axi­al Age,” writes Ama­zon, these lat­er sages “moved reli­gion from most­ly-super­nat­ur­al to most­ly-human­is­tic, shift­ing the focus on God’s inscrutable oth­er­ness to God’s increas­ing insis­tence on eth­i­cal behav­ior as the high­est form of wor­ship.”

Relat­ed Con­tent:

A Visu­al Map of the World’s Major Reli­gions (and Non-Reli­gions)

Chris­tian­i­ty Through Its Scrip­tures: A Free Course from Har­vard Uni­ver­si­ty 

Take Harvard’s Intro­duc­to­ry Course on Bud­dhism, One of Five World Reli­gions Class­es Offered Free Online

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

The Artistry of the Mentally Ill: The 1922 Book That Published the Fascinating Work of Schizophrenic Patients, and Influenced Paul Klee, Wassily Kandinsky & Other Avant Garde Artists

It’s an endur­ing irony of art his­to­ry: artists whose work has come to define high cul­ture are often char­ac­ter­ized by var­i­ous men­tal health issues. But the art­work of ordi­nary, anony­mous peo­ple who strug­gle with those same issues is regard­ed as ther­a­py, maybe, or a diver­sion, or a mean­ing­less form of busy work. Though the art world has cre­at­ed a mar­ket for “out­sider art,” it can seem like such work and its cre­ators get viewed through an ethno­graph­ic lens rather than human­iz­ing por­traits of the artist.

As Michel Fou­cault demon­strat­ed in Mad­ness and Civ­i­liza­tion, insti­tu­tions sprung over the course of mod­ern Euro­pean his­to­ry to quar­an­tine cer­tain class­es of peo­ple from the rest of soci­ety, even if it is trou­bling­ly clear to many of us that the dis­tinc­tions can­not hold—hence, per­haps, the mor­bid fas­ci­na­tion with the mad­ness of famous pro­fes­sion­al artists. In 1922, Ger­man psy­chi­a­trist Hans Prinzhorn chal­lenged this reign­ing ortho­doxy with the pub­li­ca­tion of Artistry of the Men­tal­ly Ill.

The book, writes the Pub­lic Domain Review, “reflect­ed a break­down of high culture’s claim to ‘civ­i­liza­tion,’ expos­ing the mis­ery and tur­moil at the heart of mod­ern life.… Against the grain, the book grant­ed voice to the pre­vi­ous­ly mar­gin­alised: those incar­cer­at­ed, those deemed insane, those suf­fer­ing under pover­ty, those untrained, those in the wrong type of insti­tu­tion.”

It grant­ed those artists an audi­ence, more to the point, of appre­cia­tive fel­low artists like Paul Klee, Max Ernst, and Jean Debuf­fet (who would coin the term Art Brut in response). As should be abun­dant­ly clear from the small sam­pling of images here from the book, mod­ernists took much from the images they saw in Prinzhorn’s book, most of it the unat­trib­uted and anony­mous work of schiz­o­phrenic artists, some of whom them­selves draw from ear­li­er mod­ernist trends.

When the Nazis held their “Degen­er­ate Art” exhi­bi­tions in 1937, a por­tion of Prinzhorn’s col­lec­tion of “over 5000 paint­ings, draw­ings, and carv­ings” was includ­ed next to the avant-garde artists it influ­enced. Art his­to­ri­an Stephanie Bar­ron argues that “one quar­ter of the illus­tra­tion pages in the [Degen­er­ate Art Exhibiton’s] guide fea­tured repro­duc­tions of the work of these psy­chi­atric patients.” Mod­ernists iden­ti­fied, in com­pli­cat­ed ways, with those exclud­ed from civ­i­liza­tion, and they were sub­ject­ed to the same treatment—“the insane and the avant-garde were here equat­ed, both equal­ly pathol­o­gized.”

Prinzhorn’s book reced­ed into obscu­ri­ty, along with the artists it care­ful­ly col­lect­ed and pub­lished. It deserves to be far bet­ter known, both for its own sake and for its sig­nif­i­cant influ­ence on the ear­ly 20th cen­tu­ry avant-garde, and hence all sub­se­quent avant-garde art. The book takes the work it presents seriously—not as child­like attempts or ther­a­peu­tic inter­ven­tions, but as expres­sions of six basic dri­ves “that give rise to image mak­ing,” as the Pub­lic Domain Review sum­ma­rizes.

Those uni­ver­sal dri­ves include “an expres­sive urge, the urge to play, an orna­men­tal urge, an order­ing ten­den­cy, a ten­den­cy to imi­tate, and the need for sym­bols. For Prinzhorn, image mak­ing is dri­ven by our intense desire to leave traces.” Art, wrote Prinzhorn, rep­re­sents “an urge in man not to be absorbed pas­sive­ly into his envi­ron­ment, but to impress on it traces of his exis­tence beyond those of pur­pose­ful activ­i­ty.”

The the­o­ries of artists like Kandin­sky and Debuf­fet expressed some sim­i­lar ideas. The for­mer ascend­ed to the realm of spir­it and sym­bol, and the lat­ter acer­bical­ly cas­ti­gat­ed the emp­ty, out-of-touch ven­er­a­tion of high cul­ture. Who knows what the artists here had in mind when cre­at­ing their work? In Prinzhorn’s analy­sis, the­o­ret­i­cal con­cerns may be large­ly irrel­e­vant. The cre­ation of art, by any­one, is a uni­ver­sal human dri­ve that requires no spe­cial train­ing, no social sanc­tion, no web of bro­kers, cura­tors, and col­lec­tors. Maybe this is a threat­en­ing mes­sage to peo­ple who police the bound­aries of cul­ture.

The mid­dle class­es of his day, wrote Debuf­fet, were “con­vinced that [their] fash­ion­able knowl­edge legit­imizes the preser­va­tion of their caste. They work at per­suad­ing the low­er class­es of this, at con­vinc­ing some of them of the neces­si­ty to safe­guard art, that is to say arm­chairs, that is to say the bour­geois who know with which silk it is prop­er to uphol­ster these arm­chairs.” Reduc­ing art to a sta­tus sym­bol turns it into so much fur­ni­ture, he argued; a “recourse to antique styles takes the place of good taste.” In the “raw art” of the men­tal­ly ill, Debuf­fet and oth­er mod­ernists saw a renew­al of a pri­mal human dri­ve, the cre­ative act.

Prinzhorn’s neglect­ed book is out of print, though you can pur­chase an expen­sive 1972 edi­tion on Ama­zon, and even an expen­sive Kin­dle ver­sion. See much more of this incred­i­ble art­work at the Pub­lic Domain Review and read brief pro­files from the ten schiz­o­phrenic artists Prinzhorn iden­ti­fied in a lat­er sec­tion of the book. Artists like Karl Bren­del, an amputee for­mer brick­lay­er from Turingian, who carved haunt­ing wood sculp­tures and began his art career sculpt­ing with chewed bread, and August Neter, to whom 10,000 fig­ures once appeared in a sin­gle vision that lat­er became the sub­ject of enig­mat­ic pen­cil draw­ings like World Axis and Rab­bit, below.

via Pub­lic Domain Review

Relat­ed Con­tent:

Artist Draws Nine Por­traits on LSD Dur­ing 1950s Research Exper­i­ment

Sun Ra Plays a Music Ther­a­py Gig at a Men­tal Hos­pi­tal; Inspires Patient to Talk for the First Time in Years

A Uni­fied The­o­ry of Men­tal Ill­ness: How Every­thing from Addic­tion to Depres­sion Can Be Explained by the Con­cept of “Cap­ture”

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

Why Knights Fought Snails in Illuminated Medieval Manuscripts

The snail may leave a trail of slime behind him, but a lit­tle slime will do a man no harm… whilst if you dance with drag­ons, you must expect to burn.

- George R. R. Mar­tin, The Mys­tery Knight

As any Game of Thrones fan knows, being a knight has its down­sides. It isn’t all pow­er, glo­ry, advan­ta­geous mar­riages and gifts rang­ing from cas­tles to bags of gold.

Some­times you have to fight a tru­ly for­mi­da­ble oppo­nent.

We’re not talk­ing about bun­nies here, though there’s plen­ty of doc­u­men­ta­tion to sug­gest medieval rab­bits were tough cus­tomers.

As Vox Almanac’s Phil Edwards explains, above, the many snails lit­ter­ing the mar­gins of 13th-cen­tu­ry man­u­scripts were also fear­some foes.

Boars, lions, and bears we can under­stand, but … snails? Why?

The­o­ries abound.

Detail from Brunet­to Latini’s Li Livres dou Tre­sor

Edwards favors the one in medieval­ist Lil­ian M. C. Ran­dall’s 1962 essay “The Snail in Goth­ic Mar­gin­al War­fare.”

Ran­dall, who found some 70 instances of man-on-snail com­bat in 29 man­u­scripts dat­ing from the late 1200s to ear­ly 1300s, believed that the tiny mol­lusks were stand ins for the Ger­man­ic Lom­bards who invad­ed Italy in the 8th cen­tu­ry.

After Charle­magne trounced the Lom­bards in 772, declar­ing him­self King of Lom­bardy, the van­quished turned to usury and pawn­broking, earn­ing the enmi­ty of the rest of the pop­u­lace, even those who required their ser­vices.

Their pro­fes­sion con­ferred pow­er of a sort, the kind that tends to get one labelled cow­ard­ly, greedy, mali­cious … and easy to put down.

Which rather begs the ques­tion why the knights going toe-to- …uh, fac­ing off against them in the mar­gins of these illu­mi­nat­ed man­u­scripts look so damn intim­i­dat­ed.

(Con­verse­ly why was Rex Harrison’s Dr. Dolit­tle so unafraid of the Giant Pink Sea Snail?)

Detail from from MS. Roy­al 10 IV E (aka the Smith­field Dec­re­tals)

Let us remem­ber that the doo­dles in medieval mar­gin­a­lia are edi­to­r­i­al car­toons wrapped in enig­mas, much as today’s memes would seem, 800 years from now. What­ev­er point—or joke—the scribe was mak­ing, it’s been obscured by the mists of time.

And these things have a way of evolv­ing. The snail vs. knight motif dis­ap­peared in the 14th-cen­tu­ry, only to resur­face toward the end of the 15th, when any exist­ing sig­nif­i­cance would very like­ly have been tai­lored to fit the times.

Detail from The Mac­cles­field Psalter

Oth­er the­o­ries that schol­ars, art his­to­ri­ans, blog­gers, and arm­chair medieval­ists have float­ed with regard to the sym­bol­ism of these rough and ready snails haunt­ing the mar­gins:

The Res­ur­rec­tion

The high cler­gy, shrink­ing from prob­lems of the church

The slow­ness of time

The insu­la­tion of the rul­ing class

The aristocracy’s oppres­sion of the poor

A cri­tique of social climbers

Female sex­u­al­i­ty (isn’t every­thing?)

Vir­tu­ous humil­i­ty, as opposed to knight­ly pride

The snail’s reign of ter­ror in the gar­den (not so sym­bol­ic, per­haps…)

A prac­ti­cal-mind­ed Red­dit com­menter offers the fol­low­ing com­men­tary:

I like to imag­ine a monk draw­ing out his fan­tas­ti­cal day­dreams, the snail being his neme­sis, leav­ing unsight­ly trails across the page and him build­ing up in his head this great vic­to­ry where­in he van­quish­es them for­ev­er, nev­er again to be plagued by the beast­ly bug­gers while cre­at­ing his mas­ter­pieces.

Read­ers, any oth­er ideas?

Detail from The Gor­leston Psalter

Relat­ed Con­tent:

Killer Rab­bits in Medieval Man­u­scripts: Why So Many Draw­ings in the Mar­gins Depict Bun­nies Going Bad

Medieval Cats Behav­ing Bad­ly: Kit­ties That Left Paw Prints … and Peed … on 15th Cen­tu­ry Man­u­scripts

The Aberdeen Bes­tiary, One of the Great Medieval Illu­mi­nat­ed Man­u­scripts, Now Dig­i­tized in High Res­o­lu­tion & Made Avail­able Online

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join her in New York City May 13 for the next install­ment of her book-based vari­ety show, Necro­mancers of the Pub­lic Domain. Fol­low her @AyunHalliday


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