Another batch of ditties from the ephemera archives.

BB Davis & the Red Orchidstra: Get Carter. (2007)

Elmer Bernstein & Jimmy Smith: The Carpetbaggers. (1964)

St Germain: Rose Rouge. (2000) 

Pal Joey: Party Time. (1991)

Edmundo Ros and his Rumba Band: The Coffee Song. (1947)

Valaida Snow: (You Bring Out) the Savage in Me. (1935)

Louis Prima: I Wan’na Be Like You. (1967)

John Barry: From Russia with Love. (1963)

Bernard Herrmann: The Day the Earth Stood Still. (1951)

John Williams: Luthor’s Luau. (1978)

Feel free to add your own. Previous mixtapes here, here, here and here.

Further to Nick Veasey’s x-ray photographs, here’s another collection of radiological images, taken by medical student Satre Stuelke using a CT scanner. Colours denote the various densities within the objects being probed. 

There are short films too. Related.

A discussion with Stephen Hicks.

“In politicized forms, then, postmodernists will behave like the stereotypical unscrupulous lawyer trying to win the case: truth and justice aren’t the point; instead using any rhetorical tool or trick that works is the point. Sometimes contradictory lines of argument work. Sometimes your audience’s desire to belong to the in-group can be played upon. Sometimes appearing absolutely authoritative works to camouflage a weak case. Sometimes condescension works.”

Dr Stephen Hicks is Professor of Philosophy and Executive Director of the Centre for Ethics and Entrepreneurship at Rockford College, Illinois. He is co-editor with David Kelley of Readings for Logical Analysis (W. W. Norton, 1998), and has published in academic journals as well as The Wall Street Journal, The Baltimore Sun, and Reader’s Digest. His book Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault was published in 2004 by Scholargy Publishing and is now in its eighth printing. He is the author and narrator of a DVD documentary entitled Nietzsche and the Nazis, which was published in 2006 by Ockham’s Razor Publishing. 

DT: In an exchange with Ophelia Benson, I mentioned Explaining Postmodernism and suggested one of the book’s main themes is that postmodernism marks a crisis of faith and a retreat from reality among the academic left. Is that a fair, if crude, summary?

SH: It is striking that the major postmodernists – Michel Foucault, Jacques Derrida, Jean-François Lyotard, Richard Rorty – are of the far left politically. And it is striking that all four are Philosophy Ph.D.s who reached deeply skeptical conclusions about our ability to come to know reality. So one of my four theses about postmodernism is that it develops from a double crisis – a crisis within philosophy about knowledge and a crisis within left politics about socialism.

Return of the Post-It notes. // Tactile illusions. // Magnetic cows. // The healing power of spider bites. // How South Park is made. // Battlefield lasers. // Radioactive scrap yard. (h/t, Mick) // Stockholm public library. (h/t, Growabrain) // The EU language police. // Evan Sayet generalises wildly, but he’s not without a point. // What are your political coordinates? (h/t, HP) // Victimology and pies. // Early medical paraphernalia. // “The finger is not permanently attached to his hand, so it can be easily left plugged into a computer.” (h/t, EQ-aliser) // The hammock you’ve always wanted. // Pizza vending machines. // The polygraph museum. (h/t, Things) // Browser ball. // And, via The Thin Man, it’s Luthor’s Luau.

Readers will doubtless recall Daito Manabe and his electrically triggered facial contortions. Manabe has now roped in some friends for an ensemble performance.

Wes Johnson’s short impromptu film of birds on power lines. 

powerlinerflyers from wes johnson on Vimeo

Music by Yann Tiersen. 

For all its faults, the Guardian can be counted on to steer one’s mind to subjects whose political import had previously been overlooked. It’s difficult to forget Adharanand Finn mulling the politics of showering, or Cath Elliott’s timely ruminations on KitKat bars and peanut butter residue. Today, Tracy Quan ponders the socio-political significance of Michelle Obama’s upper arms, while posing that thorniest of questions: Are Biceps the New Breasts?

Like the J Crew outfits women are buying en masse, the first lady’s biceps are quickly becoming the next must have on our list. Women at every stage of life are finding ways to emulate Michelle, wanting to bond with her physically, whether through exercise or the display of flesh. I just can’t imagine feeling this way about Laura Bush or Hillary Clinton, can you? Neither seemed to be physically in love with herself the way Michelle is. No wonder her body lends itself so nicely to political myth.

Shamefully, I hadn’t hitherto considered Mrs Obama’s upper arms, or those of ladies generally, as the stuff of “political myth.” I shall, of course, try harder to register these things. I’ll also try to fathom the correct political response to Ms Quan’s belief that,

Those of us who regard our breasts as a private treat are always in need of alternative cleavage.

Amidst this celebration of the First Lady’s forelimbs, readers are warned,

We should avoid treating the female biceps as a visual trophy. Whether we oppose or welcome its display, it’s a mistake to get too fixated on a particular muscle.

Indeed.

Getting your arms to such an exalted place involves the use of many different muscles. Indeed, Michelle shouldn’t be known for “one body part” but rather for the way she uses her lats, traps, rhoms and delts – muscles in the back and shoulder – to get there… The bicep is a showy muscle, ripe for comic symbolism. Think of Popeye.

Actually, Popeye isn’t memorable for his biceps, which are rarely seen and are generally depicted as somewhat puny. Ms Quan is perhaps thinking of Popeye’s distinctive facial deformity, or more probably his forearms, the alarming proportions of which suggest a need for immediate medical attention.

I’d be more impressed if the symbol of our strength were the first lady’s less-talked-about triceps. This is the harder muscle to train, and a real challenge for most women. Also, the state of your triceps is what really determines whether you should go sleeveless in the first place. Michelle’s are unimpeachable.

Swoon.

Ms Quan has been hailed as “the only chick-lit writer to discuss indentured labour… and the proper purse in which to carry a dildo.”

n. An event, etc, having tragic and comic elements.

Shame on you. It’s the lowest of humour and you shouldn’t be laughing. Oh, alright, there’s more.

Bicycle Built for Two Thousand. // At last, a horror film for vegans. // The shower curtain you’ve always wanted. // Tiny turntable. // Tetris HD. I dare you to play. // How to prevent piracy. // Boring to the ear, pleasing to the eye. // 4000 years of democracy in 90 seconds. // Testing is “racist,” claims Professor Lani Guinier, because “talent is equally distributed among all people.” (h/t, Maggie’s Farm) // More vintage Soviet posters. (h/t, Coudal) // Spy vibe. // “The inter-dimensional quest for a better you!” (h/t, B&W) // Unspeakably cheesy theme songs from 1960s Marvel cartoons. // Edible circuitry. // Scanned sandwiches. // The art of dirty cars. // Is it a hat? // And, via The Thin Man, it’s time to open The Ipcress File. 

Heather MacDonald takes a look at Victimology 101:

In December 2008, Yale University president Richard Levin announced a series of budget cuts to compensate for a 25 percent drop in the value of Yale’s endowment. This February, the university launched the Office of Lesbian, Gay, Bisexual, Transgender, and Queer Resources to provide support for Yale’s homosexual community. According to its director, the new office is intended to make the “University feel like a friendly place as opposed to an alien, hostile place” to gays. The recession, it appears, is going to have little impact on the academic culture of victimology and the ever-growing bureaucracy that supports it. The idea that Yale is an “alien, hostile place” to gays is one of those absurd conceits that could only be maintained in the alternative universe of academia. Yale students and faculty are undoubtedly the most tolerant, least homophobic people on Earth; Yale helped launch the field of gay studies three decades ago and has only increased its involvement since.

Ah, but the drama must go on indefinitely. That’s the whole point. A while ago, in a post on the academic radical, I noted a tendency towards escalation: 

The problem is that adversarial role-play has little to do with reason, refutation or how the world actually is. It does, however, have a great deal to do with how those concerned wish to seem. In order to maintain a self-image of heroic radicalism – and in order to justify funding, influence and status – great leaps of imagination, or paranoia, may be required. Hence the goal posts of persecution tend to move and new and rarer forms of exploitation and injustice have to be discovered, many of which are curiously invisible to the untutored eye. Thus, the rebel academic tends towards extremism, intolerance and absurdity, not because the mainstream of society is becoming more racist, prejudiced, patriarchal or oppressive – but precisely because it isn’t.

Unsurprisingly, this appetite for grievance and indulgence has been exploited and internalised by many students, especially those entranced by tribal identities and the leverage those identities make possible. (Not least among those who believe we live in the 1950s.) MacDonald goes on to list Yale’s pandering to this particular tribe, including lectures, conferences, professorships, elaborate nondiscrimination policies, the establishment of a Lesbian and Gay Studies Centre, the hiring of “special assistants for LGBTQ issues,” oral history projects, “critical analysis of queer and normative sexualities,” the provision and subsidy of “safe spaces” for LGBTQ students, and courses in “music and queer identities” and “gender transgression.” She continues,

In light of this history, one might think it impossible to maintain that Yale needs a new LGBTQ office in order to “feel like a friendly place as opposed to an alien, hostile place” to gays. Especially since the director of that new office, Maria Trumpler, has already been serving as “special assistant to the deans for LGBTQ issues.” But Trumpler herself charges that Yale has heretofore failed to confer on gays the power to form a community. If you’re tempted to ask why students require administration backing in order to form a “community,” you don’t understand the co-dependent relationship between self-engrossed students and the adults whose careers consist of catering to that self-involvement. Students in today’s university regularly act out little psychodramas of oppression before an appreciative audience of deans and provosts. The essence of those psychodramas is to force the university to recognize a student’s narrowly defined “identity” through ever more elaborate bureaucratic mechanisms. Rather than laugh the student players off the stage, the deans, provosts, and sundry other administrators willingly participate in their drama, intently negotiating with them and conferring additional benefits wherever possible.

In other words, enabling, in the pejorative sense. Obviously, as a gay man, I too feel aggrieved and entitled. Entitled, that is, to say, “Get the hell over yourselves, you whiny, parasitic little bitches.”

Ahem. Take a few minutes to read the whole thing.