"In The American Conservative’s 15th anniversary issue published earlier this year, managing editor Matt Purple wrote in a piece explaining the Millennial turn against hawkishness: “Most Millennials grew up during or at least with a faint memory of the 1990s, that pacific confettiscape of a decade with its consumerist it-goods and post-Cold War American dominance, its Nerf gun commercials blaring out of the TV, and little green stock market arrows beckoning ever upwards. Then came 9/11.”
His point was simple but illuminating. Millennials (full disclosure: this includes me) spent their formative years in an end-of-history mirage, Sublime’s “What I Got” wafting like “Brigadoon” mysteriously down from the Highlands. And with the Big Questions finally answered, our attention naturally turned towards products: Surge, Earthworm Jim, and the Aggro Crag. The terrorist attacks on 9/11, occurring during the beginning of my senior year of high school, felt like both a rude reintroduction to the horrors of history and my generation’s initiation into adulthood, all in the chaos of a single morning. We found ourselves as skeptical of the insular decade just passed, so comfortable in its own narcissistic myopia, as of the flamboyant missteps that followed."
For the past five years, a mock prison facility in Hongcheon, South Korea, has been locking up paying “inmates” for brief stays in simple cells where mobile devices are prohibited, talking with other participants is not allowed, and no clocks can be found. Kim Hong-Ji, a photographer with Reuters, visited “Prison Inside Me” recently, reporting that it has hosted more than 2,000 inmates since 2013, “many of them stressed office workers and students seeking relief from South Korea’s demanding work and academic culture.” Noh Ji-Hyang, a co-founder, was inspired by a comment from her husband, a prosecutor, who said that he’d rather spend time in solitary confinement than go back to a 100-hour workweek: “After a stay in the prison, people say, ‘This is not a prison, the real prison is where we return to.’”
If you haven't yet listened to the American Cinema Foundation's podcast, there might not be a better episode to begin with than the latest on Rocky. So many "culture" podcasts (I won't name names) are...well, let's just say that they're more Big Macs than T-bones. You'll need a steak knife for this one.
"While this perspective seems intuitive, it is also incorrect. Architecture critic Dankwart Guratzsch even speaks of the architectural program of post-war modernism as a second destruction of Europe. In fact, during reconstruction, many buildings in Europe could have been saved, but were demolished because did not match the futuristic ambitions of city planners. In Germany, a period of Entstuckung, literally “de-stuccoization,” the removal of ornamental building facades, coincided with the period of reconstruction. Certainly of little economic benefit, Entstuckung was a way to pay tribute to a now-dominant aesthetic that emerged at the beginning of the century which equated ornament with crime following the essay of Adolf Loos. Taking up the principles of Le Corbusier’s and CIAM’s Athens Charter from 1933, post-war architects and city planners on both sides of the iron curtain aimed for an economic and functional reorganization of the city. West Germany even embraced architectural modernism earlier than East Germany: In the GDR, it was only introduced after the death of Stalin – centrally commanded to the Soviet Union’s vassal states as a dominant motif by Moscow to illustrate de-Stalinization also as aesthetic caesura. The universal adoption and prevalence of modernism across the iron curtain reminds one of convergence rather than of a competition between East and West."
“The Cosmos is luminous for the paradox of imperfection-perfection, of an order in movement toward order. Moreover, man is not only conscious of the paradox, not only does he ‘know’ about it, he partakes of it inasmuch as the bodily located psyche called man is one of the ‘things’ in the cosmic order of things. The paradox of order-disorder, thus, seems to attach to existence in the mode of thingness. But if it attaches to thingness, can there be an order of ‘things’ free of disorder? Or would the establishment of true order require the obliteration of ‘things’? But if the ‘things’ were abolished, what would there remain to be in order or disorder? Plato raises these questions, not in order to dispose of them with clever answers, but in order to raise the paradox of thing-reality and It-reality to full consciousness.” (Voegelin, 2000, 116 – emphasis in original)