For many a classic action-movie enthusiast, no car chase will ever top the one in Bullitt. The narrator of the Insider video above describes it as “the scene that set the standard for all modern car chases,” one made “iconic partly because of the characters, but also because of their cars.” The pursuer drives a Dodge Charger, a muscle car that “exploded in popularity during the late sixties in the U.S.,” with a V‑8 engine and rear-wheel drive that made it “basically built for informal drag racing.” The pursued, Steve McQueen’s detective protagonist Frank Bullitt, drives an instantly recognizable Highland Green Ford Mustang, “the first major pony car, a more compact, sporty take on the muscle car.”
Bullitt could change the game, as they say, thanks not just to the cars but also the cameras available at the time, not least the Arriflex 35 II. “Smaller and more rugged” than the bulky rigs of earlier generations, it made it possible to shoot on actual city streets rather than just studio sets and rear-projection setups. (To get a sense of the difference in feel that resulted, simply compare the Bullitt chase to the one in Dr. No, the first James Bond picture, from six years before.)
This threw down the gauntlet before all action filmmakers, who over the subsequent decades would take advantage of every technological development that could possibly heighten the thrills of their own car chases.
The video also includes vehicular action movies from The French Connection and Vanishing Point to Ronin and Drive. But the most important development in recent decades actually owes to the horse-racing movie Seabiscuit, whose production necessitated a rig, now known as “the biscuit,” that “makes it look like an actor is doing the driving, while a stunt person actually steers from the driver’s pod.” Gone are the days when a star like Steve McQueen, a genuine racer of both motorcycles and cars, could handle some of the stunt driving himself; gone, too, is the era of the muscle car not programmed to shut down automatically when it goes into a drift. But for viewers in constant need of ever more spectacular, technically complex, and expensive car chases, it seems the Fast and the Furious series will always come through.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities and the book The Stateless City: a Walk through 21st-Century Los Angeles. Follow him on Twitter at @colinmarshall or on Facebook.
Were you to google “Carl Jung and Nazism”—and I’m not suggesting that you do—you would find yourself hip-deep in the charges that Jung was an anti-Semite and a Nazi sympathizer. Many sites condemn or exonerate him; many others celebrate him as a blood and soil Aryan hero. It can be nauseatingly difficult at times to tell these accounts apart. What to make of this controversy? What is the evidence brought against the famed Swiss psychiatrist and onetime close friend, student, and colleague of Sigmund Freud?
Truth be told, it does not look good for Jung. Unlike Nietzsche, whose work was deliberately bastardized by Nazis, beginning with his own sister, Jung need not be taken out of context to be read as anti-Semitic. There is no irony at work in his 1934 paper The State of Psychotherapy Today, in which he marvels at National Socialism as a “formidable phenomenon,” and writes, “the ‘Aryan’ unconscious has a higher potential than the Jewish.” This is only one of the least objectionable of such statements, as historian Andrew Samuels demonstrates.
One Jungian defender admits in an essay collection called Lingering Shadows that Jung had been “unconsciously infected by Nazi ideas.” In response, psychologist John Conger asks, “Why not then say that he was unconsciously infected by anti-Semitic ideas as well?”—well before the Nazis came to power. He had expressed such thoughts as far back as 1918. Like the philosopher Martin Heidegger, Jung was accused of trading on his professional associations during the 30s to maintain his status, and turning on his Jewish colleagues while they were purged.
Yet his biographer Deirdre Bair claims Jung’s name was used to endorse persecution without his consent. Jung was incensed, “not least,” Mark Vernon writes at The Guardian, “because he was actually fighting to keep German psychotherapy open to Jewish individuals.” Bair also reveals that Jung was “involved in two plots to oust Hitler, essentially by having a leading physician declare the Führer mad. Both came to nothing.” And unlike Heidegger, Jung strongly denounced anti-Semitic views during the war. He “protected Jewish analysts,” writes Conger, “and helped refugees.” He also worked for the OSS, precursor to the CIA, during the war.
His recruiter Allen Dulles wrote of Jung’s “deep antipathy to what Nazism and Fascism stood for.” Dulles also cryptically remarked, “Nobody will probably ever know how much Prof. Jung contributed to the allied cause during the war.” These contradictions in Jung’s words, character, and actions are puzzling, to say the least. I would not presume to draw any hard and fast conclusions from them. They do, however, serve as the necessary context for Jung’s observations of Adolf Hitler. Nazis of today who praise Jung most often do so for his supposed characterization of Hitler as “Wotan,” or Odin, a comparison that thrills neo-pagans who, like the Germans did, use ancient European belief systems as clothes hangers for modern racist nationalism.
In his 1936 essay, “Wotan,” Jung describes the old god as a force all its own, a “personification of psychic forces” that moved through the German people “towards the end of the Weimar Republic”—through the “thousands of unemployed,” who by 1933 “marched in their hundreds of thousands.” Wotan, Jung writes, “is the god of storm and frenzy, the unleasher of passions and the lust of battle; moreover he is a superlative magician and artist in illusion who is versed in all secrets of an occult nature.” In personifying the “German psyche” as a furious god, Jung goes so far as to write, “We who stand outside judge the Germans far too much as if they were responsible agents, but perhaps it would be nearer the truth to regard them also as victims.”
“One hopes,” writes Per Brask, “evidently against hope, that Jung did not intend” his statements “as an argument of redemption for the Germans.” Whatever his intentions, his mystical racialization of the unconscious in “Wotan” accorded perfectly well with the theories of Alfred Rosenberg, “Hitler’s chief ideologist.” Like everything about Jung, the situation is complicated. In a 1938 interview, published by Omnibook Magazine in 1942, Jung repeated many of these disturbing ideas, comparing the German worship of Hitler to the Jewish desire for a Messiah, a “characteristic of people with an inferiority complex.” He describes Hitler’s power as a form of “magic.” But that power only exists, he says, because “Hitler listens and obeys….”
His Voice is nothing other than his own unconscious, into which the German people have projected their own selves; that is, the unconscious of seventy-eight million Germans. That is what makes him powerful. Without the German people he would be nothing.
Jung’s observations are bombastic, but they are not flattering. The people may be possessed, but it is their will, he says, that the Nazi leader enacts, not his own. “The true leader,” says Jung, “is always led.” He goes on to paint an even darker picture, having closely observed Hitler and Mussolini together in Berlin:
In comparison with Mussolini, Hitler made upon me the impression of a sort of scaffolding of wood covered with cloth, an automaton with a mask, like a robot or a mask of a robot. During the whole performance he never laughed; it was as though he were in a bad humor, sulking. He showed no human sign.
His expression was that of an inhumanly single-minded purposiveness, with no sense of humor. He seemed as if he might be a double of a real person, and that Hitler the man might perhaps be hiding inside like an appendix, and deliberately so hiding in order not to disturb the mechanism.
With Hitler you do not feel that you are with a man. You are with a medicine man, a form of spiritual vessel, a demi-deity, or even better, a myth. With Hitler you are scared. You know you would never be able to talk to that man; because there is nobody there. He is not a man, but a collective. He is not an individual, but a whole nation. I take it to be literally true that he has no personal friend. How can you talk intimately with a nation?
Read the full interview here. Jung goes on to further discuss the German resurgence of the cult of Wotan, the “parallel between the Biblical triad… and the Third Reich,” and other peculiarly Jungian formulations. Of Jung’s analysis, interviewer H.R. Knickerbocker concludes, “this psychiatric explanation of the Nazi names and symbols may sound to a layman fantastic, but can anything be as fantastic as the bare facts about the Nazi Party and its Fuehrer? Be sure there is much more to be explained in them than can be explained by merely calling them gangsters.”
Note: An earlier version of this post appeared on our site in 2017.
The term gaslight has gained so much traction in popular discourse so recently that you’d swear it was coined around 2010. In fact, that particular usage goes at least as far back as 1938, when British novelist and playwright Patrick Hamilton wrote a stage thriller about a husband who surreptitiously rearranges things in the house so as to make his wife believe that she’s gone insane. Gas Light proved enough of a hit to be adapted for the cinema two years later, with the two words of its title streamlined into one. You can watch Thorold Dickinson’s Gaslight just above, and if you enjoy it, have a look at the rest of the more than 70 literary movies collected into this playlist from the verified YouTube channel Cult Cinema Classics.
If you know your cinema history, you’ll know that Gaslight was remade in Hollywood in 1944, directed by George Cukor and starring Charles Boyer, Ingrid Bergman, Joseph Cotten, and Angela Lansbury. (That version inspired Steely Dan’s song “Gaslighting Abbie,” where I first heard the word myself.)
In those days, the American film industry looked to the British one for proven material — material the British film industry, for its part, had found in literature. Take the work of a rising young director called Alfred Hitchcock, who adapted Charles Bennett’s Blackmail in 1929, John Buchan’s The Thirty-Nine Steps in 1935, Joseph Conrad’s The Secret Agent as Sabotagein 1936, and Daphne du Maurier’s Jamaica Inn in 1939.
Today, literary adaptation seems to have become a relatively niche practice in Hollywood, but in the mid-twentieth century, it had real cachet: hence the increasing ambition of productions like The Scarlet Letter (1934), Of Mice and Men 1939, Fleischer Studios’ animated Gulliver’s Travels (1939), The Snows of Kilimanjaro(1952), and Jane Eyre (1970). Naturally, these films reflect their own eras as much as they do the authorial visions of Hawthorne, Steinbeck, Swift, Hemingway, and Charlotte Brontë. Each of these pictures offers its own way of regarding its source material. And would it seem so insane to believe that some of them may even have influence still to exert on popular culture here in the twenty-first century? Watch the playlist of 70 literary films here.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities and the book The Stateless City: a Walk through 21st-Century Los Angeles. Follow him on Twitter at @colinmarshall or on Facebook.
Many of us in these past few generations first heard of the Metropolitan Museum of Art while reading E. L. Konigsburg’s novel From the Mixed-Up Files of Mrs. Basil E. Frankweiler. More than a few of us also fantasized about running away to live in that vast cultural institution like the book’s young protagonists Claudia and Jamie Kincaid. Yet among other, more practical concerns, we might have wondered where we were going to secure enough reading material to get us through those long after-hours nights. Konigsburg had Claudia and Jamie visit the former Donnell Library Center, but what about in the Met itself?
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities and the book The Stateless City: a Walk through 21st-Century Los Angeles. Follow him on Twitter at @colinmarshall or on Facebook.
Last Friday, The Cure celebrated the release of their new album, Songs of a Lost World, with a three-hour set at the Troxy in London. The band kicked off the show by performing all eight tracks from the album, before then playing another 23 songs, mostly hits from their large catalog of music. Originally live streamed on YouTube, you can now watch the entire show online. Just click play above.
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When the names of French poet Paul Éluard and German artist Max Ernst arise, one subject always follows: that of their years-long ménage à trois — or rather, “marriage à trois,” as a New York Times article by Annette Grant once put it. It started in 1921, Grant writes, when the Surrealist movement’s co-founder André Breton put on an exhibition for Ernst in Paris. “Éluard and his Russian wife, Gala, were fascinated by the show and arranged to meet Ernst in the Austrian Alps and later in Germany. Ernst, Éluard and Gala quickly became inseparable. The artist and the poet started a lifelong series of collaborations on books even as Ernst and Gala started an affair.”
This arrangement “eventually propelled the trio on a journey from Cologne to Paris to Saigon,” which constitutes quite a story in its own right. But on pure artistic value, no result of the encounter between Éluard and Ernst has remained as fascinating as Les Malheurs des immortels, the book on which they collaborated in 1922.
“It appears that Ernst, still in Germany at that stage, created the images first: twenty-one collages composed of engravings cut out of nineteenth-century magazines and catalogues,” writes Daisy Sainsbury at The Public Domain Review. Unlike in the Dada works known at the time, “the artist is careful to disguise the images’ composite nature. He blends each section into a seamless, coherent whole.”
“Ernst and Éluard then worked together on twenty prose poems to accompany the illustrations, sending fragments of text to each other to revise or supplement.” The result, which predates by two years Breton’s Manifeste du surréalisme, “represents a proto-Surrealist experiment par excellence.” In the text, phrases like “Le petit est malade, le petit va mourir” recall “children’s nursery rhymes, with a sing-song quality stripped of sense”; in the images, “a caged bird, an upturned crocodile, and a webbed foot transformed through collage into the ultimate symbol of human frivolity, a fan, evoke the classification systems of modern science (and religion before that) as well as their potential misuse in human hands.”
It’s worth putting all this in its historical context, a Europe after the First World War in which modern life no longer made quite as much sense as it once seemed. The often-inexplicable responses of cultural figures involved in movements like Surrealism — in their work or in their lives — were attempts at hitting the reset button, to use an anachronistic metaphor. Not that, a century later, humanity has made much progress in coming to grips with our place in a world of rapidly evolving technology and large-scale geopolitics. Or at least we might feel that way while reading Les Malheurs des immortels, available online at the Internet Archive and the University of Iowa’s digital Dada collection, and regarding these textual-visual constructions as deeply strange as anything designed by our artificial-intelligence engines today.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities and the book The Stateless City: a Walk through 21st-Century Los Angeles. Follow him on Twitter at @colinmarshall or on Facebook.
Update: The Metropolitan Museum of Art has put online 492,000 high-resolution images of artistic works. Even better, the museum has placed the vast majority of these images into the public domain, meaning they can be downloaded directly from the museum’s website for non-commercial use. When you browse the Met collection and find an image that you fancy, just look at the lower left-hand side of the image. If you see an “OA” icon and the words “public domain” (as shown in the example below), you’re free to use the image, provided that you abide by the Met’s terms.
It takes a little patience. But once you start surfing through the Met’s digital collections, you can find and download images of some wonderful masterpieces. We’ve embedded a few of our favorite picks. At the top, you will find the 1874 painting “Boating,” by Édouard Manet. In the middle, Rembrandt’s “Self-Portrait” from 1660. At the bottom, a 1907 photograph by Alfred Stieglitz called “The Steerage.” And that’s just starting to scratch the surface.
Happy rummaging. And, when you have some free time on your hands, you should also check out another open initiative from the Met. The museum has also put 500+ free art books online. You can learn about them here.
Note: An earlier version of this post appeared on our site in 2014. We have updated it to reflect some of the changes made in the Met collection over the past decade.
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!
One of the key questions facing both journalists and loyal oppositions these days is how do we stay honest as euphemisms and trivializations take over the discourse? Can we use words like “fascism,” for example, with fidelity to the meaning of that word in world history? The term, after all, devolved decades after World War II into the trite expression fascist pig, writes Umberto Eco in his 1995 essay “Ur-Fascism,” “used by American radicals thirty years later to refer to a cop who did not approve of their smoking habits.” In the forties, on the other hand, the fight against fascism was a “moral duty for every good American.” (And every good Englishman and French partisan, he might have added.)
Eco grew up under Mussolini’s fascist regime, which “was certainly a dictatorship, but it was not totally totalitarian, not because of its mildness but rather because of the philosophical weakness of its ideology. Contrary to common opinion, fascism in Italy had no special philosophy.” It did, however, have style, “a way of dressing—far more influential, with its black shirts, than Armani, Benetton, or Versace would ever be.” The dark humor of the comment indicates a critical consensus about fascism. As a form of extreme nationalism, it ultimately takes on the contours of whatever national culture produces it.
It may seem to tax one word to make it account for so many different cultural manifestations of authoritarianism, across Europe and even South America. Italy may have been “the first right-wing dictatorship that took over a European country,” and got to name the political system. But Eco is perplexed “why the word fascism became a synecdoche, that is, a word that could be used for different totalitarian movements.” For one thing, he writes, fascism was “a fuzzy totalitarianism, a collage of different philosophical and political ideas, a beehive of contradictions.”
While Eco is firm in claiming “There was only one Nazism,” he says, “the fascist game can be played in many forms, and the name of the game does not change.” Eco reduces the qualities of what he calls “Ur-Fascism, or Eternal Fascism” down to 14 “typical” features. “These features,” writes the novelist and semiotician, “cannot be organized into a system; many of them contradict each other, and are also typical of other kinds of despotism or fanaticism. But it is enough that one of them be present to allow fascism to coagulate around it.”
The cult of tradition. “One has only to look at the syllabus of every fascist movement to find the major traditionalist thinkers. The Nazi gnosis was nourished by traditionalist, syncretistic, occult elements.”
The rejection of modernism. “The Enlightenment, the Age of Reason, is seen as the beginning of modern depravity. In this sense Ur-Fascism can be defined as irrationalism.”
The cult of action for action’s sake. “Action being beautiful in itself, it must be taken before, or without, any previous reflection. Thinking is a form of emasculation.”
Disagreement is treason. “The critical spirit makes distinctions, and to distinguish is a sign of modernism. In modern culture the scientific community praises disagreement as a way to improve knowledge.”
Fear of difference. “The first appeal of a fascist or prematurely fascist movement is an appeal against the intruders. Thus Ur-Fascism is racist by definition.”
Appeal to social frustration. “One of the most typical features of the historical fascism was the appeal to a frustrated middle class, a class suffering from an economic crisis or feelings of political humiliation, and frightened by the pressure of lower social groups.”
The obsession with a plot. “Thus at the root of the Ur-Fascist psychology there is the obsession with a plot, possibly an international one. The followers must feel besieged.”
The enemy is both strong and weak. “By a continuous shifting of rhetorical focus, the enemies are at the same time too strong and too weak.”
Pacifism is trafficking with the enemy. “For Ur-Fascism there is no struggle for life but, rather, life is lived for struggle.”
Contempt for the weak. “Elitism is a typical aspect of any reactionary ideology.”
Everybody is educated to become a hero. “In Ur-Fascist ideology, heroism is the norm. This cult of heroism is strictly linked with the cult of death.”
Machismo and weaponry. “Machismo implies both disdain for women and intolerance and condemnation of nonstandard sexual habits, from chastity to homosexuality.”
Selective populism. “There is in our future a TV or Internet populism, in which the emotional response of a selected group of citizens can be presented and accepted as the Voice of the People.”
Ur-Fascism speaks Newspeak. “All the Nazi or Fascist schoolbooks made use of an impoverished vocabulary, and an elementary syntax, in order to limit the instruments for complex and critical reasoning.”
One detail of Eco’s essay that often goes unremarked is his characterization of the Italian opposition movement’s unlikely coalitions. The Resistance included Communists who “exploited the Resistance as if it were their personal property,” and leaders like Eco’s childhood hero Franchi, “so strongly anti-Communist that after the war he joined very right-wing groups.” This itself may be a specific feature of an Italian resistance, one not observable across the number of nations that have resisted totalitarian governments. As for the seeming total lack of common interest between these parties, Eco simply says, “Who cares?… Liberation was a common deed for people of different colors.”
In a future where humanity has been driven underground by an apocalyptic event, a prisoner is haunted by the childhood memory of seeing a man gunned down at an airport. A group of scientists make him their time-traveling guinea pig, hoping that he’ll be able to find a way to restore the society they once knew. In one of his forced journeys into the past, he falls for a strangely familiar-looking woman who convinces him not to return to his own time period. Alas, things go wrong, culminating in the final realization that the death he had witnessed so long ago was, in fact, his own.
You may recognize this as the plot of Terry Gilliam’s 12 Monkeys, from 1995, and also as the plot of Chris Marker’s La Jeteé, from 1962. 12 Monkeys, a full-scale Hollywood picture starring the likes of Bruce Willis and Brad Pitt, attained critical acclaim and box-office success. But LaJeteé, which inspired it, stands as the more impressive cinematic achievement, despite — or perhaps owing to — its being a black-and-white short composed almost entirely of still photographs. That unusual (and unusually effective) form is the subject of the new video above from Evan Puschak, better known as the Nerdwriter.
“When you think about it, Terry Gilliam is using still images too,” says Puschak. “It’s just that he’s using 24 still images every second, while Marker uses, on average, one image every four seconds.” In La Jeteé, we’re “forced to sit with every frame,” and thus to notice that “they’re dead: all movement is gone, and we’re left with these lifeless fragments of time, an appropriate thing in a world obliterated by war.” Marker “shows us that the movement of moving pictures, even though it resembles life, is illusory; it’s really just another form of memory, and memory is always fragmentary and lifeless, re-animated only by the meaning we impose on it from the present.”
Yet this photo-roman, as Marker calls it, does contain one moving image, which depicts the lady with whom the protagonist gets involved waking up on one of their mornings together. Puschak describes it as “in the running for the most poignant bit of motion in all of cinema” and interprets it as saying that “love, human connection somehow transcends, somehow escapes the trap of time. It may be cliché to say that, but there is nothing cliché about the way Marker shows it.” Marker’s inventive nouvelle vague colleague Jean-Luc Godard once called cinema “truth 24 times per second” — a definition broken wide open, characteristically, by Marker himself.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities and the book The Stateless City: a Walk through 21st-Century Los Angeles. Follow him on Twitter at @colinmarshall or on Facebook.
Back in 2021, Google released a series of certificate programs, including one focused on Project Management. Designed to give students “an immersive understanding of the practices and skills needed to succeed in an entry-level project management role,” the certificate program features six courses overall, including:
Foundations of Project Management
Project Initiation: Starting a Successful Project
Project Planning: Putting It All Together
Project Execution: Running the Project
Agile Project Management
Capstone: Applying Project Management in the Real World
More than 1.7 million people have since enrolled in the course sequence. And Google has now updated the courses with 6 new videos on how to use AI in project management. The videos will teach students how to boost project management skills with AI, identify potential project risks with gen AI, use AI to improve project communications, and more.
The Project Management program takes about six months to complete (assuming you put in 10 hours per week), and it should cost about $300 in total. Following a 7‑day free trial, students will be charged $49 per month until they complete the program.
All Google career courses are hosted on the Coursera platform. Finally, it’s worth mentioning that anyone who enrolls in this certificate before November 30, 2024 will get access to Google AI Essentials at no cost.
Note: Open Culture has a partnership with Coursera. If readers enroll in certain Coursera courses and programs, it helps support Open Culture.
Here on Halloween of 2024, we have a greater variety of scary stories — and arguably, a much scarier variety of scarier stories — to choose from than ever before. But whatever their relevance to the specific lives we may live and the specific dreads we may feel today, how many such current works stand a chance of being read a couple of centuries from now, with not just historical interest but genuine chills? With each Halloween that brings us nearer to the 200th anniversary of Edgar Allan Poe’s literary debut, the works of that American pioneer of the grotesque and the macabre grow only more deeply troubling.
“The word that recurs most crucially in Poe’s fictions is horror,” writes Marilynne Robinson in the New York Review of Books. “His stories are often shaped to bring the narrator and the reader to a place where the use of the word is justified, where the word and the experience it evokes are explored or by implication defined. So crypts and entombments and physical morbidity figure in Poe’s writing with a prominence that is not characteristic of major literature in general. Clearly Poe was fascinated by popular obsessions, with crime, with premature burial” — obsessions that haven’t lost much popularity since his day.
Examined more closely, “the horror that fascinated him and gave such dreadful unity to his tales is often the inescapable confrontation of the self by a perfect justice, the exposure of a guilty act in a form that makes its revelation a recoil of the mind against itself.” This is true, Robinson writes, of such still-widely-read works as “The Fall of the House of Usher,” “The Masque of the Red Death,” “The Black Cat,” and “The Tell-Tale Heart.”
You can hear all of those stories and more in the Youtube playlist above, narrated by a variety of performers immediately recognizable by voice alone: Christopher Lee, Vincent Price, William S. Burroughs, Orson Welles, Bela Lugosi, Basil Rathbone, and the late James Earl Jones.
Whether read aloud or on the page, Robinson notes, Poe “has always been reviled or celebrated for the absence of moral content in his work, despite the fact that these tales are all straightforward moral parables. For a writer so intrigued by the operations of the mind as Poe was, an interest in conscience leads to an interest in concealment and self-deception, things that are secretive and highly individual and at the same time so universal that they shape civilizations.” While there are civilizations, there will be tell-tale hearts; and while there are tell-tale hearts, there will be an audience responsive to Edgar Allan Poe’s brand of horror, on Halloween or any other night.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities and the book The Stateless City: a Walk through 21st-Century Los Angeles. Follow him on Twitter at @colinmarshall or on Facebook.
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