WEBVTT - From the Vault: Authenticity, Part 2

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<v Speaker 1>Hey you welcome to Stuff to Blow your Mind. My

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<v Speaker 1>name is Robert Lamb. It is Saturday, so we have

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<v Speaker 1>another vault episode for you. This is going to be

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<v Speaker 1>Authenticity Part two. This is part two of three, originally

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<v Speaker 1>published three twenty one, twenty twenty four. So let's dive

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<v Speaker 1>right in. I hope you enjoy it.

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<v Speaker 2>Welcome to Stuff to Blow your Mind, a production of iHeartRadio.

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<v Speaker 1>Hey, welcome to Stuff to Blow your Mind. My name

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<v Speaker 1>is Robert.

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<v Speaker 3>Lamb, and I am Joe McCormick. And we're back with

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<v Speaker 3>part two in our series on the concept of authenticity.

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<v Speaker 3>If you haven't heard part one yet, probably want to

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<v Speaker 3>go back and check that one out first. But in

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<v Speaker 3>brief last time, we explored a lot of the different

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<v Speaker 3>overlapping cultural understandings of authenticity, and we also looked at

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<v Speaker 3>a psycho ecology paper that tested how well people were

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<v Speaker 3>able to assess authenticity in others. And the conclusion was that,

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<v Speaker 3>at least within the scenario tested, which was classroom interactions,

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<v Speaker 3>we are not nearly as good as we think we

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<v Speaker 3>are at judging whether other people are really being themselves

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<v Speaker 3>or whether they are really being authentic. Now, maybe that

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<v Speaker 3>finding wouldn't be reproduced in other scenarios or using other

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<v Speaker 3>measures of authenticity, because if you recall from last time,

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<v Speaker 3>the measure in that study was comparing other evaluations of

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<v Speaker 3>authenticity with self evaluation. So you have people say themselves like,

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<v Speaker 3>do you feel like you can be yourself around people?

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<v Speaker 3>Do your actions reflect your inner thoughts and feelings? Things

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<v Speaker 3>like that, and then have other people judge that same person,

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<v Speaker 3>you know, how authentic do you think they're being. But

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<v Speaker 3>if it's generally true that we're worse at detecting authenticity

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<v Speaker 3>than we think we are, that has profound implications on

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<v Speaker 3>everyday life because we make implicit and explicit judgments about

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<v Speaker 3>authenticity all the time, and we use these judgments to

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<v Speaker 3>manage our relationships, to decide who we like and who

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<v Speaker 3>we trust. But also those judgments are they're sort of

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<v Speaker 3>conceptually contagious throughout the mind, and we end up using

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<v Speaker 3>assessments of authenticity not just for people, but to determine

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<v Speaker 3>our feelings about inanimate objects and our feelings in domains

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<v Speaker 3>outside of personal relationships. And one of the big examples

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<v Speaker 3>that comes to mind for me is the domain of

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<v Speaker 3>art and esthetics. We promised last time we'd be getting

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<v Speaker 3>artsy fartsy today. So here we.

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<v Speaker 1>Are, and you know, we might throw in a few

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<v Speaker 1>references to less artsy creations, some of the things we've

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<v Speaker 1>talked about on Weird House Cinema before, for example. But yeah,

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<v Speaker 1>we're going to be talking about authenticity in the arts.

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<v Speaker 3>I guess some of this will come down to where

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<v Speaker 3>you draw the line between art and entertainment, or if

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<v Speaker 3>you draw a line at all. But one area in

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<v Speaker 3>which I think people offer and seem especially concerned with

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<v Speaker 3>authenticity in artistic expression is music. There's actually a book

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<v Speaker 3>chapter about psychological studies of authenticity from two thousand and

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<v Speaker 3>six that I've been reading through. This was a chapter

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<v Speaker 3>by professors Michael H. Kernis and Brian M. Goldman, and

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<v Speaker 3>I actually am only mentioning it because it uses an

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<v Speaker 3>epigraph that really struck me. It's a quote from the

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<v Speaker 3>singer songwriter Leonard Cohen, and the lyric goes, if by

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<v Speaker 3>chance I wake at night and I ask you who

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<v Speaker 3>I am, Oh, take me to the slaughterhouse and I

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<v Speaker 3>will wait there with the lamb. So this is a

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<v Speaker 3>lyric from the Leonard Cohen song Stories of the Street,

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<v Speaker 3>which is a track on his nineteen sixty seven album

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<v Speaker 3>Songs of Leonard Cohen. Now, I think the authors selected

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<v Speaker 3>it as an epigraph for this chapter because it invokes

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<v Speaker 3>the idea of personal authenticity. There's that line if by

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<v Speaker 3>chance I wake at night and I ask you who

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<v Speaker 3>I am? It implies a crisis of authenticity, wondering who

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<v Speaker 3>am I? Who is the real me? And the second

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<v Speaker 3>half is the resolution of that conditional if take me

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<v Speaker 3>to the slaughter house and I will wait there with

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<v Speaker 3>the lamb. I don't know exactly what that means, and

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<v Speaker 3>I would resist saying that it decodes to a sentiment

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<v Speaker 3>that can be plainly expressed, because, like a lot of

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<v Speaker 3>good poetry, it sort of seems to express an idea

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<v Speaker 3>or a feeling that is real but is difficult to

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<v Speaker 3>say directly. Whatever it means. It maybe suggests something about vulnerability,

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<v Speaker 3>maybe something about the desire to protect or to be protected,

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<v Speaker 3>and whatever it means, I found it really striking. So

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<v Speaker 3>I was interested in this quote because it's a song

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<v Speaker 3>lyric that not only concerns authenticity with the line about

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<v Speaker 3>I ask you who I am, but in my personal opinion,

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<v Speaker 3>it illustrates the quality of authenticity and music and Rob

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<v Speaker 3>you might feel differently. You the listener might feel differently.

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<v Speaker 3>If so, that's fine. We all have our unique responses

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<v Speaker 3>to art. But whatever authenticity means in lyrics and musical performance,

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<v Speaker 3>it feels present to me here. Uh And I think

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<v Speaker 3>at least part of what authenticity means in music and

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<v Speaker 3>lyrics is that it feels like the words and the

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<v Speaker 3>melody express a real genuine feeling in the artist, and

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<v Speaker 3>that these words are not carelessly selected, but instead are

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<v Speaker 3>are carefully meaningfully picked because they are the words that

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<v Speaker 3>best point to that sort of dark, ambiguous, inexpressible feeling underneath.

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<v Speaker 1>Yeah, and am and lamb rhyme with each other, and

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<v Speaker 1>that's undeniable master at work here.

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<v Speaker 3>I mean, actually, I think there's a lot of interesting

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<v Speaker 3>stuff one could get into about how structural constraints like

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<v Speaker 3>meter and rhyme interact with the expression of ideas. Like

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<v Speaker 3>if they sort of like force you to choose different words,

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<v Speaker 3>then you might otherwise, And yet those words must in

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<v Speaker 3>order for the poem or the song to be good

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<v Speaker 3>still be true. What does that do to the way

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<v Speaker 3>your mind works?

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<v Speaker 1>Yeah? Yeah, I like it. You know, it works better

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<v Speaker 1>that we're using the lamb instead of some other animal

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<v Speaker 1>that you might take to a slaughterhouse, because the lamb

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<v Speaker 1>also brings in its own symbolism and its own language.

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<v Speaker 1>So yeah, I like the line. I'm not familiar with

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<v Speaker 1>the song all that much, but I like the lyric.

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<v Speaker 3>I think I've read that it was Cohen talking about

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<v Speaker 3>an experience where he went by himself to Cuba, and

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<v Speaker 3>at some point I think he says that he was

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<v Speaker 3>like at the embassy and they send somebody to talk

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<v Speaker 3>to him, and they say that his mother is worried

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<v Speaker 3>about him or something. Anyway, So I mentioned that because

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<v Speaker 3>to me this does illustrate that quality of authenticity and music.

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<v Speaker 3>And by contrast, I don't want to single out any

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<v Speaker 3>particular song or artists to like hate on as the

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<v Speaker 3>Encyclopedia entry for fake, but I think we can all

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<v Speaker 3>I'll probably think of a piece of music we've heard

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<v Speaker 3>and found to have a quality of apparent insincerity which

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<v Speaker 3>makes the work unpleasant and uninteresting to us. Fill in

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<v Speaker 3>with your own examples.

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<v Speaker 1>Yeah, I'll get into some examples, not of like outright

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<v Speaker 1>like a fakery or anything here in a bit, but

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<v Speaker 1>I think that some of the most interesting examples are

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<v Speaker 1>examples that are kind of in that middle ground where

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<v Speaker 1>either it is divided people about the artist's potential sincerity

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<v Speaker 1>and authenticity, or it has been something that you know

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<v Speaker 1>that won individually and subjectively wrestles with like do I

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<v Speaker 1>like this, Do I believe this artist? Other people seem

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<v Speaker 1>to believe them, but I'm not sure I do, and

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<v Speaker 1>so forth.

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<v Speaker 3>Yeah, yeah, well, that's interesting that you know audiences can

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<v Speaker 3>be divided in that way, because I mean, it's a

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<v Speaker 3>truism that everybody has their own subjective reaction to art.

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<v Speaker 3>But I think you can also see some very stark

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<v Speaker 3>trends in the way people relate, especially to authenticity and music,

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<v Speaker 3>because I would say for some of us, the relationship

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<v Speaker 3>between musical expression and authenticity maybe only enters the mind

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<v Speaker 3>every now and then, maybe when we hear something we

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<v Speaker 3>find especially moving and sincere seeming or especially false. But

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<v Speaker 3>for other people, it's like a clear, ever present, front

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<v Speaker 3>of mind element of our taste in music, maybe even

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<v Speaker 3>the single most important factor. And I'm curious, like what

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<v Speaker 3>makes that difference and in the people for whom it

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<v Speaker 3>is front of mind in their esthetics.

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<v Speaker 1>Why, speaking of Leonard Cohen, your inclusion of this quote

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<v Speaker 1>kind of sending down a rabbit hole of reading some

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<v Speaker 1>other tidbits from interviews with Leonard Cohen and sort of

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<v Speaker 1>refreshing myself about his career. But I ran across this

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<v Speaker 1>one quote from an Alan Twigg interview with Cohen, and

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<v Speaker 1>I want to read it here. Cohen says, quote, the

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<v Speaker 1>question is who am I? So we invent a self,

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<v Speaker 1>a personality, We sustain it, we create rules for it.

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<v Speaker 1>When you stop asking those questions in those moments of grace.

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<v Speaker 1>As soon as the question is not asked and the

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<v Speaker 1>dilemma is dissolved or abandoned, then the true self or

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<v Speaker 1>absolute self rushes in. That's our real nourishment.

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<v Speaker 3>That's interesting in that it connects to what you were

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<v Speaker 3>saying in the last episode about the more you sort

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<v Speaker 3>of examine your own authenticity, the harder it can be

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<v Speaker 3>to let it flow.

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<v Speaker 1>Yeah. Yeah, And I don't know, ye, I feel like

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<v Speaker 1>if I'm questioning the authenticity of a work of music

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<v Speaker 1>or a film or whatever kind of art I'm engaging with, like,

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<v Speaker 1>I'm probably not that engaged with the art, you know. Yeah,

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<v Speaker 1>I'm caught up in a bunch of other nonsense about

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<v Speaker 1>the art, and I'm certainly not experiencing it in the

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<v Speaker 1>way that the artist probably intended me to do, unless,

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<v Speaker 1>of course, that is the artist's intent that they are

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<v Speaker 1>challenging authenticity or something to that effect.

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<v Speaker 3>That's a really good point. It's like, when we do

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<v Speaker 3>you really get into evaluating whether something is authentic or not,

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<v Speaker 3>it does make you have to like step back from

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<v Speaker 3>the experience of it. I assume a desire for perceived

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<v Speaker 3>authenticity in the expression of musical artists is to some

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<v Speaker 3>degree always present, But I was thinking about how it

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<v Speaker 3>seemed especially important to me when I was a teenager.

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<v Speaker 3>Like when I was a teenager, the worst thing a

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<v Speaker 3>musical artist could be was fake, contrived pandering. What did

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<v Speaker 3>this mean to me? I don't know exactly. I mean,

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<v Speaker 3>I could think of specific artists like very I don't know,

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<v Speaker 3>like very commercial rock bands or something that I would

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<v Speaker 3>think of as very fake and seemingly and sincere.

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<v Speaker 1>Uh you know.

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<v Speaker 3>I don't know on what basis I was deciding that,

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<v Speaker 3>But I don't feel the same urge to like seek

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<v Speaker 3>raw authenticity and root out fakeness and music that I

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<v Speaker 3>once did, though obviously I still don't like feeling like

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<v Speaker 3>an artist is treating me with contempt, But like, why

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<v Speaker 3>is it that as And I think maybe I'm not

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<v Speaker 3>a loan in this, Like why is it that as

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<v Speaker 3>a teenager you're especially tuned into this meta media quality

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<v Speaker 3>of authenticity as opposed to more just sort of like

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<v Speaker 3>in the work or in the song qualities of a

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<v Speaker 3>piece of art.

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<v Speaker 1>That's interesting, and I think we might get into some

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<v Speaker 1>of that in a bit because it makes me think

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<v Speaker 1>of like the hyper social aspects of the teenager brain,

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<v Speaker 1>you know that we've touched on before on the show. Yeah,

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<v Speaker 1>I suppose it's it's kind of a weird area to

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<v Speaker 1>get into because, you know, thinking again about artists at

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<v Speaker 1>particular times in their careers where they seem to divide

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<v Speaker 1>their audience. It's interesting how two different musical artists can

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<v Speaker 1>take on a persona to be received in wildly and

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<v Speaker 1>it can be received in wildly different ways. And the

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<v Speaker 1>way they're received for these persona personas or changes in

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<v Speaker 1>their style may also differ over time. So I think

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<v Speaker 1>one of the like the main examples that comes to

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<v Speaker 1>mind is the whole And this is not something certainly

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<v Speaker 1>I was not around to experience this in real time,

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<v Speaker 1>but you read about it and hear about it in retrospectives.

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<v Speaker 1>But Bob Dylan going electric in nineteen sixty.

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<v Speaker 3>Five, people allegedly shouting Judas at him. I don't know

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<v Speaker 3>if that really happened, but that's what I recall reading

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<v Speaker 3>about it. So, yeah, he had recorded like acoustic folk

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<v Speaker 3>albums and then it suddenly was playing with an electric

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<v Speaker 3>guitar and a full band. And some people didn't like that.

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<v Speaker 3>They saw that not just as a change in style

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<v Speaker 3>that well, yeah, you know, artists go through different kind

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<v Speaker 3>of periods. It was like that was a betrayal. He

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<v Speaker 3>was no longer what I signed up for.

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<v Speaker 1>Yeah, and it's it can feel kind of silly looking

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<v Speaker 1>back on it, because from our point of view, like

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<v Speaker 1>we know everything that came after that shift, like you know,

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<v Speaker 1>put out a lot of great material, great albums, and

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<v Speaker 1>other changes in style and explorations of different styles and ideas.

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<v Speaker 1>But he remained Bob Dylan throughout all of it. And

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<v Speaker 1>you know, some of it is maybe not everybody's favorite,

0:12:53.840 --> 0:12:54.840
<v Speaker 1>but some of it's pretty great.

0:12:55.040 --> 0:12:55.960
<v Speaker 3>I certainly think so.

0:12:56.720 --> 0:12:59.200
<v Speaker 1>Now of course that in that example, you have like

0:12:59.240 --> 0:13:03.840
<v Speaker 1>a shift in sound that I think would largely be reflected.

0:13:04.000 --> 0:13:06.320
<v Speaker 1>You know, it's not like he would he would okay,

0:13:06.360 --> 0:13:08.080
<v Speaker 1>he would say, all right, after one album, I'm gonna

0:13:08.080 --> 0:13:10.640
<v Speaker 1>put the guitar away. But you do have other artists

0:13:10.640 --> 0:13:13.280
<v Speaker 1>who have kind of like a single album that seems

0:13:13.280 --> 0:13:15.320
<v Speaker 1>to be an outlier, It seems to be like an

0:13:15.320 --> 0:13:18.600
<v Speaker 1>exploration of something different than is maybe not well received

0:13:18.600 --> 0:13:21.440
<v Speaker 1>by fans. And I think one example that came to

0:13:21.440 --> 0:13:23.839
<v Speaker 1>mind on this front is Neil Young's nineteen eighty three

0:13:23.880 --> 0:13:24.640
<v Speaker 1>album Trance.

0:13:25.200 --> 0:13:28.319
<v Speaker 3>This was actually within a stretch of Neil Young albums

0:13:28.320 --> 0:13:32.520
<v Speaker 3>where he was like changing genre every album. So during

0:13:32.520 --> 0:13:35.600
<v Speaker 3>this period, you know, Neil Young, he had sort of

0:13:35.640 --> 0:13:37.800
<v Speaker 3>he had worked in folk, he had worked also in

0:13:37.880 --> 0:13:42.440
<v Speaker 3>heavy electric rock. He'd done both. But he in the

0:13:42.520 --> 0:13:46.800
<v Speaker 3>eighties he released a country album, a blues album with

0:13:46.840 --> 0:13:52.480
<v Speaker 3>like Horns, a rockabilly album called Everybody's Rockin', and then

0:13:52.520 --> 0:13:55.920
<v Speaker 3>this I'm not necessarily saying them in the correct order,

0:13:55.960 --> 0:13:58.760
<v Speaker 3>but then also this electronic album, which is probably the

0:13:58.840 --> 0:13:59.960
<v Speaker 3>weirdest of all of them.

0:14:01.040 --> 0:14:04.000
<v Speaker 1>Yeah, he has he uses a robotic voice on some

0:14:04.040 --> 0:14:07.680
<v Speaker 1>of these tracks, and I've read that this was not

0:14:07.760 --> 0:14:10.200
<v Speaker 1>well received at the time by some fans, but I

0:14:10.200 --> 0:14:13.120
<v Speaker 1>don't know. I like some of the roboty songs on

0:14:13.160 --> 0:14:14.160
<v Speaker 1>this particular album.

0:14:14.320 --> 0:14:17.360
<v Speaker 3>Yeah, you have to be in the right mindset to

0:14:17.400 --> 0:14:22.520
<v Speaker 3>receive it, especially with songs like Computer Cowboy, But yeah,

0:14:22.680 --> 0:14:24.280
<v Speaker 3>I think there's stuff to appreciate there.

0:14:24.440 --> 0:14:26.640
<v Speaker 1>Now a couple of examples that I want to bring up.

0:14:26.640 --> 0:14:29.480
<v Speaker 1>These are ones that definitely occurred during my teenage years,

0:14:29.600 --> 0:14:31.400
<v Speaker 1>so you know, getting into that idea of being like

0:14:31.480 --> 0:14:38.160
<v Speaker 1>hypersensitive to perceived in authenticity. So one that comes to

0:14:38.200 --> 0:14:42.400
<v Speaker 1>mind is David Bowie exploring a more experimental industrial sound

0:14:42.800 --> 0:14:45.640
<v Speaker 1>on his album Outside in nineteen ninety five.

0:14:46.000 --> 0:14:48.160
<v Speaker 3>So were there people who were like that, there is

0:14:48.200 --> 0:14:51.080
<v Speaker 3>a real David Bowie and this is not it.

0:14:51.080 --> 0:14:54.160
<v Speaker 1>It is my understanding that, like at the time, some

0:14:54.320 --> 0:14:57.520
<v Speaker 1>of the older David Bowie fans were not crazy about

0:14:57.560 --> 0:15:00.320
<v Speaker 1>it and their line of thought. I was like, oh,

0:15:00.320 --> 0:15:01.640
<v Speaker 1>I don't want to go see him in a concert

0:15:01.680 --> 0:15:04.960
<v Speaker 1>if he's going to be doing this MTV material, you know,

0:15:05.120 --> 0:15:07.080
<v Speaker 1>it's like I want to hear the hits, you know,

0:15:07.120 --> 0:15:09.640
<v Speaker 1>which I guess is always the case with artists putting

0:15:09.680 --> 0:15:13.240
<v Speaker 1>out new material and trying new things. But yeah, this

0:15:13.400 --> 0:15:16.120
<v Speaker 1>was more of an industrial sound. It was like, I

0:15:16.160 --> 0:15:18.440
<v Speaker 1>think right after this album he ends up touring with

0:15:18.560 --> 0:15:23.240
<v Speaker 1>nine inch Nails. So at the time, I like, I

0:15:23.280 --> 0:15:26.640
<v Speaker 1>bought the album like I did as as the television

0:15:26.840 --> 0:15:30.080
<v Speaker 1>commanded me, and I liked and I guess I still

0:15:30.080 --> 0:15:32.400
<v Speaker 1>I don't really listen to this album anymore, but I

0:15:32.440 --> 0:15:35.120
<v Speaker 1>remember it having some tracks that I dug. But at

0:15:35.120 --> 0:15:38.120
<v Speaker 1>the same time, like some of that dialogue was in

0:15:38.200 --> 0:15:40.840
<v Speaker 1>my head about I wasn't thinking of it in terms

0:15:40.880 --> 0:15:45.600
<v Speaker 1>of authenticity and inauthenticity or fakery even or even really

0:15:45.600 --> 0:15:48.200
<v Speaker 1>getting deep into like David Bowie's personas, but it was.

0:15:48.280 --> 0:15:51.080
<v Speaker 1>But on some level I was wondering, like is this

0:15:51.760 --> 0:15:56.200
<v Speaker 1>is this something he's doing just to remain popular or

0:15:56.280 --> 0:15:58.440
<v Speaker 1>is this his heart? You know, is his Is he

0:15:58.640 --> 0:16:01.760
<v Speaker 1>legitimately exploring new sound and trying new things? And I

0:16:01.760 --> 0:16:04.600
<v Speaker 1>think it's it's my understanding now it is the latter.

0:16:04.760 --> 0:16:08.360
<v Speaker 1>Like he he is an artist that was continually reinventing

0:16:08.480 --> 0:16:11.320
<v Speaker 1>himself and trying new things, and this was just a

0:16:11.360 --> 0:16:13.600
<v Speaker 1>phase of that. And you know, he stuck with this

0:16:13.720 --> 0:16:16.040
<v Speaker 1>sound for I think another album and then he tried

0:16:16.080 --> 0:16:16.560
<v Speaker 1>other things.

0:16:16.960 --> 0:16:20.120
<v Speaker 3>That is interesting. So I have no real familiarity with

0:16:20.160 --> 0:16:23.480
<v Speaker 3>Bowie's nineties output, so I don't really know anything about this,

0:16:23.640 --> 0:16:28.040
<v Speaker 3>but uh, yeah, that an artist as a chameleon, like

0:16:28.120 --> 0:16:30.600
<v Speaker 3>as as David Bowie, and you know, with all this

0:16:30.760 --> 0:16:33.960
<v Speaker 3>history of playing these different explicitly different characters, you know,

0:16:34.000 --> 0:16:37.920
<v Speaker 3>with different with names named characters, uh, and engaging in

0:16:37.960 --> 0:16:40.400
<v Speaker 3>these different styles, that there would it's he would hit

0:16:40.560 --> 0:16:43.160
<v Speaker 3>some point that people would say, Okay, now this one

0:16:43.240 --> 0:16:46.720
<v Speaker 3>is not for real, that's fake. Yeah, and that that

0:16:46.760 --> 0:16:49.360
<v Speaker 3>would have to suggest something about like the broader the

0:16:49.400 --> 0:16:52.800
<v Speaker 3>way that that genre or what he's doing and it

0:16:52.880 --> 0:16:55.600
<v Speaker 3>is received in the broader marketplace, like what the marketplace

0:16:55.640 --> 0:16:57.680
<v Speaker 3>thought about industrial music or something.

0:16:58.360 --> 0:17:01.520
<v Speaker 1>Yeah. Yeah. Because another example that comes to mind, and

0:17:01.520 --> 0:17:03.720
<v Speaker 1>this is not a major moment in music history or anything,

0:17:03.720 --> 0:17:05.800
<v Speaker 1>but it's one that stood out to me because again

0:17:05.840 --> 0:17:08.280
<v Speaker 1>I was a teenager at the time, and that was

0:17:08.359 --> 0:17:11.560
<v Speaker 1>that the band Danzig suddenly it went industrial in nineteen

0:17:11.640 --> 0:17:14.560
<v Speaker 1>ninety six as well, So that's what a year after

0:17:14.680 --> 0:17:17.840
<v Speaker 1>outside and that one I remember as being a lot

0:17:17.880 --> 0:17:22.959
<v Speaker 1>more jarring. I'm certainly looking back on it like it is.

0:17:22.119 --> 0:17:26.080
<v Speaker 1>It is a rather starch departure from the previous material

0:17:26.520 --> 0:17:32.000
<v Speaker 1>and seems like maybe it's a little less authentic. I

0:17:32.040 --> 0:17:36.520
<v Speaker 1>don't know. I'm sure Danzig fans will disagree or agree

0:17:36.560 --> 0:17:40.119
<v Speaker 1>on this. I have no point of reference here, but

0:17:40.240 --> 0:17:42.119
<v Speaker 1>you know, this kind of thing keeps happening, like the

0:17:42.160 --> 0:17:44.399
<v Speaker 1>most recent one, and I am not super well informed

0:17:44.400 --> 0:17:45.800
<v Speaker 1>on all the ins and outs of this story, but

0:17:46.240 --> 0:17:49.080
<v Speaker 1>you know, it made huge headlines that Beyonce was going

0:17:49.119 --> 0:17:52.760
<v Speaker 1>to put out a country album, and it seems like

0:17:52.800 --> 0:17:55.560
<v Speaker 1>that probably stirred up some of the same discussions, like,

0:17:56.440 --> 0:17:58.879
<v Speaker 1>Beyonce do a country album? Can someone who has not

0:17:58.880 --> 0:18:02.520
<v Speaker 1>done country music album before do a country album? Of

0:18:02.520 --> 0:18:05.040
<v Speaker 1>course they can. We just ran across some other examples

0:18:05.080 --> 0:18:09.159
<v Speaker 1>of people doing the same thing. But yeah, anytime an

0:18:09.240 --> 0:18:13.200
<v Speaker 1>artist shifts and try something new, takes on a new persona,

0:18:13.200 --> 0:18:14.880
<v Speaker 1>et cetera, it raises these questions.

0:18:15.000 --> 0:18:17.399
<v Speaker 3>I don't really know anything about this example either, except

0:18:17.400 --> 0:18:20.400
<v Speaker 3>I saw some kind of headline about her maybe claiming

0:18:20.440 --> 0:18:22.359
<v Speaker 3>that it was not actually a country album.

0:18:22.920 --> 0:18:25.879
<v Speaker 1>I don't know, Yeah, but you know, artists engage in

0:18:25.920 --> 0:18:28.120
<v Speaker 1>the sort of shift all the time. And it also

0:18:28.240 --> 0:18:30.240
<v Speaker 1>it reminds me a bit of our discussion about recipes

0:18:30.400 --> 0:18:32.600
<v Speaker 1>in the past. You know, whatever we now think of

0:18:32.640 --> 0:18:35.560
<v Speaker 1>as the standard recipe was at some point a shift.

0:18:36.080 --> 0:18:39.560
<v Speaker 1>And likewise, I mean, speaking of industrial music, one of

0:18:39.080 --> 0:18:43.040
<v Speaker 1>the big industrial mainstays out. There has has has always

0:18:43.040 --> 0:18:46.480
<v Speaker 1>been Ministry. Ministry started out as a synthpop group. If

0:18:46.480 --> 0:18:49.000
<v Speaker 1>you go back to their first album, it is it's

0:18:49.160 --> 0:18:52.160
<v Speaker 1>very I mean, you know, you can still you can

0:18:52.200 --> 0:18:55.840
<v Speaker 1>still feel the Ministry in the album, but it's a

0:18:55.880 --> 0:18:59.120
<v Speaker 1>different sound entirely, and that was just, you know, part

0:18:59.119 --> 0:19:03.440
<v Speaker 1>of this particular groups evolution. And you know, it doesn't

0:19:03.440 --> 0:19:05.600
<v Speaker 1>mean it's inauthentic, it's just where they were at that

0:19:05.800 --> 0:19:08.160
<v Speaker 1>point in time. But again, I guess in general, I'm

0:19:08.200 --> 0:19:10.560
<v Speaker 1>willing to give most artists the benefit of the doubt

0:19:11.200 --> 0:19:14.919
<v Speaker 1>on these shifts and changes, though I'm sure there are

0:19:14.920 --> 0:19:18.359
<v Speaker 1>some examples that are that are maybe a little more

0:19:18.520 --> 0:19:22.199
<v Speaker 1>heavily slanted in the direction of inauthenticity. But you know,

0:19:22.280 --> 0:19:25.159
<v Speaker 1>it's not as fun to discuss those and throw a

0:19:25.160 --> 0:19:30.560
<v Speaker 1>lot of criticism at bands and performers for trying new things. However,

0:19:30.920 --> 0:19:33.240
<v Speaker 1>there was that one Garth Brooks album, as I remember,

0:19:33.480 --> 0:19:35.560
<v Speaker 1>where he took on a different persona and did non

0:19:35.560 --> 0:19:36.240
<v Speaker 1>country music.

0:19:36.440 --> 0:19:37.120
<v Speaker 3>Chris Gaines.

0:19:37.560 --> 0:19:40.119
<v Speaker 1>Chris Gaines. Yeah, this this was not well received, as

0:19:40.160 --> 0:19:43.080
<v Speaker 1>I recall, was it not? I don't think it was.

0:19:43.440 --> 0:19:45.520
<v Speaker 1>I don't think he came back to the persona either.

0:19:45.680 --> 0:19:47.640
<v Speaker 1>But again, this is an area that I know even

0:19:47.680 --> 0:19:50.760
<v Speaker 1>less about. So Garth brook fans, you know, write in

0:19:51.080 --> 0:19:53.000
<v Speaker 1>I guess and we'll we can just we can hash

0:19:53.040 --> 0:19:53.400
<v Speaker 1>this out.

0:19:53.800 --> 0:19:55.560
<v Speaker 3>How surprised are people going to be when they find

0:19:55.560 --> 0:19:57.600
<v Speaker 3>out that Garth Brooks is actually also one of the

0:19:57.600 --> 0:19:58.520
<v Speaker 3>guys in slip.

0:19:58.320 --> 0:20:02.080
<v Speaker 1>Knot I have nasan you'd never know.

0:20:10.400 --> 0:20:12.679
<v Speaker 3>But I wanted to briefly come back to the question

0:20:12.760 --> 0:20:17.040
<v Speaker 3>of why it is that music might feel like, of

0:20:17.080 --> 0:20:20.600
<v Speaker 3>all the genres of art out there, why music would

0:20:20.640 --> 0:20:24.919
<v Speaker 3>be especially subject to authenticity concerns like why, you know,

0:20:25.040 --> 0:20:30.000
<v Speaker 3>teenagers are really concerned about whether this singer songwriter is

0:20:30.080 --> 0:20:33.240
<v Speaker 3>authentic as opposed to I don't know, you know, like

0:20:33.320 --> 0:20:38.240
<v Speaker 3>painters or something. And I obviously there could be a

0:20:38.280 --> 0:20:41.440
<v Speaker 3>lot of explanations here, but I kind of wonder if

0:20:41.480 --> 0:20:44.679
<v Speaker 3>it has to do with the fact that music is

0:20:44.800 --> 0:20:48.000
<v Speaker 3>the art form most likely to be experienced in an

0:20:48.080 --> 0:20:52.720
<v Speaker 3>involuntary way. So, for example, you will rarely, if ever,

0:20:52.840 --> 0:20:55.720
<v Speaker 3>be forced to look at a painting or watch a film.

0:20:56.160 --> 0:20:58.040
<v Speaker 3>You know, there might be social pressure to go see

0:20:58.040 --> 0:21:00.120
<v Speaker 3>a movie with your friends that you're not really interested in,

0:21:00.200 --> 0:21:03.399
<v Speaker 3>or something like that. Some weird circumstance. But generally you

0:21:03.400 --> 0:21:05.240
<v Speaker 3>can look at what you want, and if you don't

0:21:05.359 --> 0:21:07.520
<v Speaker 3>like what you're looking at, you can, like you know,

0:21:07.640 --> 0:21:11.320
<v Speaker 3>direct your attention elsewhere, or even shut your eyes unless

0:21:11.359 --> 0:21:13.720
<v Speaker 3>you have the aid of some kind of technology like

0:21:13.800 --> 0:21:16.800
<v Speaker 3>you know, headphones or something which are not appropriate to

0:21:16.960 --> 0:21:20.560
<v Speaker 3>use in many, say, social or work scenarios. You cannot

0:21:20.680 --> 0:21:23.919
<v Speaker 3>practically shut your ears off to music the way that

0:21:23.960 --> 0:21:26.040
<v Speaker 3>you can shut your eyes or avert your eyes from

0:21:26.040 --> 0:21:29.760
<v Speaker 3>a painting. And if music is audible in the place

0:21:29.800 --> 0:21:33.120
<v Speaker 3>where you are, you're gonna hear it. Technically, I guess

0:21:33.119 --> 0:21:35.520
<v Speaker 3>this would be true of any sound based art form

0:21:35.920 --> 0:21:38.800
<v Speaker 3>because of the nature of our bodies. But generally that's

0:21:38.800 --> 0:21:43.760
<v Speaker 3>going to mean music. So music is like especially difficult

0:21:43.840 --> 0:21:45.960
<v Speaker 3>to tune out if we don't like it, And I

0:21:46.040 --> 0:21:51.199
<v Speaker 3>wonder if that makes us especially sensitive to what we

0:21:51.240 --> 0:21:54.760
<v Speaker 3>would think of as artistic deficiencies in it. And then

0:21:54.920 --> 0:21:57.720
<v Speaker 3>on top of that, a lot of music has a

0:21:58.040 --> 0:22:01.720
<v Speaker 3>has a linguistic element, unlike a lot of other art forms.

0:22:01.760 --> 0:22:05.399
<v Speaker 3>Because there are words in most popular music, there is

0:22:05.520 --> 0:22:09.879
<v Speaker 3>increased opportunity to scrutinize what a song is saying and

0:22:10.000 --> 0:22:12.520
<v Speaker 3>evaluate it for sincerity or truth.

0:22:13.160 --> 0:22:16.080
<v Speaker 1>Yeah. Yeah. Though again, just because the song is annoying

0:22:16.119 --> 0:22:20.359
<v Speaker 1>doesn't mean it's not authentic. Right, Like I am not

0:22:20.440 --> 0:22:22.680
<v Speaker 1>a huge you know, no judgment if you're a fan

0:22:22.720 --> 0:22:25.920
<v Speaker 1>of this song, but you know the the smash Mouth song,

0:22:26.160 --> 0:22:27.240
<v Speaker 1>what is the smash Done.

0:22:27.200 --> 0:22:29.640
<v Speaker 3>All Star, I mean the all Stark.

0:22:29.480 --> 0:22:32.960
<v Speaker 1>That that song. I'm not a fan, but I do

0:22:33.040 --> 0:22:35.480
<v Speaker 1>get it earwormed in my head every now and then,

0:22:35.680 --> 0:22:39.200
<v Speaker 1>and it's it's annoying. But I don't think I would

0:22:39.440 --> 0:22:45.119
<v Speaker 1>argue that that band was being inauthentic in crafting and

0:22:45.160 --> 0:22:48.040
<v Speaker 1>performing this track, But I just it was certainly not

0:22:48.119 --> 0:22:51.359
<v Speaker 1>my thing. I think another thing about to keep in

0:22:51.359 --> 0:22:53.640
<v Speaker 1>mind about all this too is we have to bear

0:22:53.680 --> 0:22:57.600
<v Speaker 1>in mind media consumption. So like when I think back

0:22:57.720 --> 0:23:01.040
<v Speaker 1>on the music that I was exposed to in high school,

0:23:01.119 --> 0:23:05.560
<v Speaker 1>like most of it was MTV related content, and it's

0:23:05.680 --> 0:23:09.040
<v Speaker 1>because the TV was always on and MTV was one

0:23:09.040 --> 0:23:12.239
<v Speaker 1>of the channels that you could you would frequently go to,

0:23:12.680 --> 0:23:15.240
<v Speaker 1>and like, not watching the TV just did not feel

0:23:15.320 --> 0:23:17.119
<v Speaker 1>like an option. It was just you know, it was

0:23:17.200 --> 0:23:19.600
<v Speaker 1>like the weather, it was like the ocean. You just

0:23:20.080 --> 0:23:22.679
<v Speaker 1>you engaged with it. It was just part of your environment.

0:23:23.040 --> 0:23:25.400
<v Speaker 1>And I think it is like that to varying degrees

0:23:25.440 --> 0:23:26.720
<v Speaker 1>for a lot of folks today. I mean, there are

0:23:26.720 --> 0:23:29.719
<v Speaker 1>people who still consume television like that, or even if

0:23:29.720 --> 0:23:33.320
<v Speaker 1>you're not watching television, perhaps you're consuming various advertisements in

0:23:33.359 --> 0:23:36.800
<v Speaker 1>the same way. So some of these songs or elements,

0:23:37.320 --> 0:23:40.919
<v Speaker 1>certainly there have been more than a few commercials that

0:23:41.040 --> 0:23:43.760
<v Speaker 1>have the air of inauthenticity about them, and you may

0:23:43.800 --> 0:23:45.800
<v Speaker 1>be exposed to those over and over again.

0:23:46.400 --> 0:23:48.520
<v Speaker 3>Okay, Rob, I think it is time we must bring

0:23:48.640 --> 0:23:49.920
<v Speaker 3>Orson Wells into the picture.

0:23:50.800 --> 0:23:55.440
<v Speaker 1>That's right, Yeah, getting even more into this idea of fakeness,

0:23:55.840 --> 0:23:58.800
<v Speaker 1>of inauthicity to the point where it is an outright fake,

0:23:59.400 --> 0:24:02.119
<v Speaker 1>which is not something we've really been leveling at any

0:24:02.160 --> 0:24:04.600
<v Speaker 1>of these artists we've discussed here, because you know, this

0:24:04.680 --> 0:24:06.960
<v Speaker 1>is more of a you could, if you were feeling

0:24:06.960 --> 0:24:09.359
<v Speaker 1>particularly harsh, you might say, oh, well, this this change,

0:24:09.440 --> 0:24:12.400
<v Speaker 1>this was fake, this album was fake. But it wasn't

0:24:12.480 --> 0:24:16.880
<v Speaker 1>wasn't really fake. It was an actual fraud. But yeah,

0:24:16.960 --> 0:24:18.800
<v Speaker 1>what we're going to talk about next does get into

0:24:18.800 --> 0:24:21.520
<v Speaker 1>that territory. So, knowing that we're going to be talking

0:24:21.520 --> 0:24:25.960
<v Speaker 1>about authenticity in preparation for these episodes, I decided to

0:24:26.000 --> 0:24:29.679
<v Speaker 1>finally check out Orson Well's nineteen seventy three film F

0:24:29.880 --> 0:24:33.680
<v Speaker 1>for Fake, a film that is sometimes described as a docudrama,

0:24:34.560 --> 0:24:37.880
<v Speaker 1>other times a film essay. And I guess I feel

0:24:37.880 --> 0:24:40.920
<v Speaker 1>like maybe film essay is a little more appropriate. It

0:24:41.000 --> 0:24:43.920
<v Speaker 1>is because it's not just like a straight up documentary.

0:24:44.160 --> 0:24:44.200
<v Speaker 2>No.

0:24:44.440 --> 0:24:46.920
<v Speaker 3>I would say film essay is perfect because it is

0:24:46.960 --> 0:24:53.080
<v Speaker 3>a combination performance and a meditation on themes with the

0:24:53.119 --> 0:24:57.159
<v Speaker 3>aid of visuals and sound, and also a documenting of

0:24:57.240 --> 0:24:59.480
<v Speaker 3>certain real life characters and events.

0:25:00.119 --> 0:25:02.280
<v Speaker 1>Yeah, and it's also kind of like being cornered by

0:25:02.359 --> 0:25:05.399
<v Speaker 1>Orson Wells, probably like in a bar or a restaurant

0:25:06.560 --> 0:25:08.240
<v Speaker 1>and he's just talking at you for a long time,

0:25:08.240 --> 0:25:11.439
<v Speaker 1>and it's it's and it's remarkable, and he's very charismatic,

0:25:11.840 --> 0:25:14.239
<v Speaker 1>and you were glad that you have been cornered by

0:25:14.280 --> 0:25:15.640
<v Speaker 1>such an interesting man. Yeah.

0:25:15.800 --> 0:25:19.800
<v Speaker 3>Ah, the French known to do magic tricks, and he

0:25:19.960 --> 0:25:20.520
<v Speaker 3>shows you some.

0:25:23.080 --> 0:25:25.280
<v Speaker 1>I was looking up a little bit about how this

0:25:25.320 --> 0:25:28.600
<v Speaker 1>film was received, and Roger Ebert in his review described

0:25:28.640 --> 0:25:30.600
<v Speaker 1>it as a film spun out of next to nothing,

0:25:31.119 --> 0:25:33.880
<v Speaker 1>and he included this quote, Orson Wells can make better

0:25:33.920 --> 0:25:36.920
<v Speaker 1>movies than most directors. With one hand tied behind his back,

0:25:37.119 --> 0:25:39.600
<v Speaker 1>his problem, of course, is that for thirty five years

0:25:39.600 --> 0:25:40.960
<v Speaker 1>the hand has remained tied.

0:25:41.880 --> 0:25:42.400
<v Speaker 3>That's good.

0:25:43.080 --> 0:25:47.399
<v Speaker 1>Yeah, I don't know if I'm not as enough as

0:25:47.400 --> 0:25:50.800
<v Speaker 1>an expert on Wells's film of his filmography had really

0:25:50.800 --> 0:25:53.360
<v Speaker 1>comment on that. But esteem for this particular film has

0:25:53.400 --> 0:25:56.639
<v Speaker 1>grown quite a bit since its initial release, where I

0:25:56.640 --> 0:25:58.480
<v Speaker 1>think it was kind of polarizing. Some people thought it

0:25:58.520 --> 0:26:01.800
<v Speaker 1>was brilliant, others thought it was comprehensible. Ebert gave it

0:26:01.840 --> 0:26:03.240
<v Speaker 1>three stars in seventy seven.

0:26:03.440 --> 0:26:05.119
<v Speaker 3>It's been a long time since I've seen it, but

0:26:05.160 --> 0:26:07.439
<v Speaker 3>I remember quite liking it. My friend Ben showed it

0:26:07.440 --> 0:26:11.240
<v Speaker 3>to me years and years ago, and yeah, I was

0:26:12.480 --> 0:26:13.640
<v Speaker 3>my attention was wrapped.

0:26:14.160 --> 0:26:18.800
<v Speaker 1>Yeah. So, in short, it's a Wells hosted essentially, we'll

0:26:18.800 --> 0:26:23.800
<v Speaker 1>say documentary just for ease of conversation here about famed

0:26:23.840 --> 0:26:28.199
<v Speaker 1>painter and art forger Elmir de Lori, which sites and

0:26:28.240 --> 0:26:31.440
<v Speaker 1>features interviews with a man who wrote a book about Elmir,

0:26:32.200 --> 0:26:35.959
<v Speaker 1>Clifford Irving, a man who, in turn, after his interview

0:26:36.000 --> 0:26:38.800
<v Speaker 1>segments were shot for this documentary, but prior to the

0:26:38.840 --> 0:26:42.080
<v Speaker 1>completion of the film, turned out to have allegedly written

0:26:42.080 --> 0:26:44.159
<v Speaker 1>a hoax biography of Howard Hughes.

0:26:44.480 --> 0:26:48.760
<v Speaker 3>This was a hoax autobiography right, like it was autobiography, yes,

0:26:48.800 --> 0:26:50.679
<v Speaker 3>claiming to be by Howard Hughes.

0:26:51.280 --> 0:26:55.520
<v Speaker 1>Yeah, based on his his handwriting and so forth. You know,

0:26:55.520 --> 0:26:59.480
<v Speaker 1>a huge, huge scandal. So these are the initial two

0:26:59.520 --> 0:27:03.000
<v Speaker 1>fingers of the cat's cradle that Wells constructs from here

0:27:03.040 --> 0:27:07.919
<v Speaker 1>on out in this film on fakery, on authenticity. And

0:27:07.960 --> 0:27:10.320
<v Speaker 1>he also freely injects his own story into all of

0:27:10.359 --> 0:27:14.119
<v Speaker 1>the citing early exaggerations of his own credentials that allowed

0:27:14.160 --> 0:27:16.919
<v Speaker 1>him to rise to the top in show business I think,

0:27:16.960 --> 0:27:21.639
<v Speaker 1>he adds, and I've been plummeting ever since. He also

0:27:21.880 --> 0:27:24.080
<v Speaker 1>brings up the nineteen thirty eight War of the World's

0:27:24.160 --> 0:27:28.680
<v Speaker 1>radio fiasco, which of course, you know, apparently convinced a

0:27:29.560 --> 0:27:31.919
<v Speaker 1>number of people that it was actually happening. And he

0:27:32.000 --> 0:27:34.919
<v Speaker 1>goes on to indulge in some overt forgery in at

0:27:35.000 --> 0:27:37.480
<v Speaker 1>least the last portion of the film, and then points

0:27:37.520 --> 0:27:40.400
<v Speaker 1>out the forgery and invites us all to think about it.

0:27:40.440 --> 0:27:42.600
<v Speaker 3>So sort of like we've been doing in this series,

0:27:42.680 --> 0:27:45.840
<v Speaker 3>he invites you to think about what is authenticity. We

0:27:45.960 --> 0:27:48.560
<v Speaker 3>use this concept, but do we understand what it means?

0:27:48.640 --> 0:27:50.840
<v Speaker 3>What is real and what is fake? And why do

0:27:50.880 --> 0:27:51.480
<v Speaker 3>we care.

0:27:51.680 --> 0:27:53.960
<v Speaker 1>Yeah, Like, what's the difference between a masterpiece and a

0:27:54.000 --> 0:27:58.240
<v Speaker 1>masterful fake? Is almost any story, indeed some kind of

0:27:58.240 --> 0:28:02.400
<v Speaker 1>a lie a lie in Picasso's words, as cited by

0:28:02.840 --> 0:28:06.080
<v Speaker 1>by Wells, here is something that makes us realize the

0:28:06.119 --> 0:28:10.520
<v Speaker 1>truth is that true? Is that is that a dependable statement?

0:28:10.760 --> 0:28:13.440
<v Speaker 1>Can an authentic artist create a fake? Can a hoax?

0:28:13.560 --> 0:28:17.399
<v Speaker 1>Or create where I suppose recreate a masterpiece? You know,

0:28:17.440 --> 0:28:19.240
<v Speaker 1>there are a lot of ins and outs to this

0:28:19.280 --> 0:28:23.200
<v Speaker 1>when you start swirling it around in your negrony. That

0:28:23.320 --> 0:28:26.040
<v Speaker 1>was his favorite drink by the way, Oh yeah, So

0:28:26.080 --> 0:28:28.760
<v Speaker 1>these are these are not really questions meant to be

0:28:28.960 --> 0:28:32.679
<v Speaker 1>conclusively answered, And indeed, I think we'll find that it

0:28:32.720 --> 0:28:36.399
<v Speaker 1>all depends very largely on the context of an individual example. So,

0:28:36.440 --> 0:28:39.760
<v Speaker 1>for instance, what sort of lie is is a given

0:28:39.800 --> 0:28:42.160
<v Speaker 1>story based upon Is it based on a malicious lie,

0:28:42.200 --> 0:28:45.600
<v Speaker 1>a hateful lie, a well meaning lie, a mere exaggeration

0:28:45.800 --> 0:28:49.600
<v Speaker 1>or dramatization. There's so much room for variation here, and

0:28:49.760 --> 0:28:52.600
<v Speaker 1>you still encounter various examples in just sort of like

0:28:52.680 --> 0:28:58.600
<v Speaker 1>popular discourse about about individuals, about performances, about you know,

0:28:59.400 --> 0:29:03.560
<v Speaker 1>performance works, where someone will say was this authentic? Is

0:29:03.600 --> 0:29:05.920
<v Speaker 1>this was part of this made up? And so forth.

0:29:06.560 --> 0:29:09.719
<v Speaker 3>I think the difference between fiction and a lie is

0:29:09.840 --> 0:29:15.320
<v Speaker 3>the knowing consent of the audience in advance, and in

0:29:15.360 --> 0:29:19.120
<v Speaker 3>most cases it's interesting that this is established through entirely

0:29:19.240 --> 0:29:22.760
<v Speaker 3>meta textual means. Like you can have a printed novel

0:29:23.080 --> 0:29:25.840
<v Speaker 3>in which no part of the text makes clear that

0:29:25.880 --> 0:29:29.520
<v Speaker 3>the events described did not actually happen, and yet somehow

0:29:29.520 --> 0:29:32.640
<v Speaker 3>we all still know. It's like from you know, surrounding

0:29:32.720 --> 0:29:35.560
<v Speaker 3>clues in the culture, like what section of the bookstore

0:29:35.640 --> 0:29:38.360
<v Speaker 3>or library you'd find the book in, how other people

0:29:38.440 --> 0:29:42.600
<v Speaker 3>talk about the book, how it's advertised, and so forth. Meanwhile,

0:29:42.920 --> 0:29:45.120
<v Speaker 3>if you read something that you understand to be a

0:29:45.160 --> 0:29:48.400
<v Speaker 3>true account of events that happened in reality, say an

0:29:48.440 --> 0:29:52.040
<v Speaker 3>autobiography of Howard Hughes or something, and then you discover

0:29:52.200 --> 0:29:55.560
<v Speaker 3>that the events described are fictional or that the author

0:29:55.640 --> 0:29:57.360
<v Speaker 3>is not who they claim to be, I think most

0:29:57.360 --> 0:30:01.720
<v Speaker 3>of us would feel very frustrated and betrayed by this, unless,

0:30:01.800 --> 0:30:04.400
<v Speaker 3>that is, we know in advance that we're going to

0:30:04.440 --> 0:30:06.400
<v Speaker 3>be told lies. And here I think back to an

0:30:06.440 --> 0:30:09.520
<v Speaker 3>example that's come up on the podcast a number of

0:30:09.560 --> 0:30:12.800
<v Speaker 3>times in the past year or so. I'm very interested

0:30:12.920 --> 0:30:19.320
<v Speaker 3>in the autobiography of the sixteenth century Italian sculptor Benvenudo Cillini.

0:30:19.800 --> 0:30:21.600
<v Speaker 3>We've told a number of stories about him. We talked

0:30:21.600 --> 0:30:26.080
<v Speaker 3>about him in the episode about Diamonds, where we were

0:30:26.080 --> 0:30:28.840
<v Speaker 3>talking about his claims that someone tried to poison him

0:30:28.840 --> 0:30:34.800
<v Speaker 3>with a diamond in his food. And so, you know Cillini, like,

0:30:34.920 --> 0:30:38.360
<v Speaker 3>he writes this autobiography which purports to be the true

0:30:38.480 --> 0:30:41.840
<v Speaker 3>story of his life, and yet I am certain that

0:30:41.920 --> 0:30:45.920
<v Speaker 3>it contains lots of exaggerations and even outright lies, and

0:30:46.000 --> 0:30:49.200
<v Speaker 3>yet I'm still interested in reading it. And I think

0:30:49.200 --> 0:30:51.920
<v Speaker 3>it's that I think it's that I'm okay with that

0:30:52.040 --> 0:30:55.880
<v Speaker 3>because I already know that we don't want to find

0:30:55.960 --> 0:30:59.800
<v Speaker 3>out after reading something that what we read isn't true.

0:31:00.120 --> 0:31:03.680
<v Speaker 3>We'd like to know beforehand. Like going into a lie

0:31:03.840 --> 0:31:07.719
<v Speaker 3>knowing in advance feels like a whimsical adventure. But finding

0:31:07.760 --> 0:31:10.760
<v Speaker 3>out you've been told to lie after you believed it

0:31:10.800 --> 0:31:12.080
<v Speaker 3>makes you feel like a fool.

0:31:12.640 --> 0:31:16.200
<v Speaker 1>Yeah. Absolutely, And of course, over the course of time,

0:31:17.680 --> 0:31:20.959
<v Speaker 1>something that is a fraud, that is fooling people, it

0:31:20.960 --> 0:31:23.960
<v Speaker 1>can't eventually find new life after the factor. Someone's like,

0:31:24.040 --> 0:31:27.160
<v Speaker 1>we know this is not a fraud now, and now

0:31:27.200 --> 0:31:29.400
<v Speaker 1>perhaps we can appreciate it as a work of fiction,

0:31:29.600 --> 0:31:34.360
<v Speaker 1>but that transition is not guaranteed and certainly doesn't occur

0:31:34.400 --> 0:31:38.160
<v Speaker 1>every time. But in this discussion of like the difference

0:31:38.160 --> 0:31:41.480
<v Speaker 1>between fiction and lies, between fantasy and lies, reminds me

0:31:41.640 --> 0:31:44.440
<v Speaker 1>of our discussions in the Weird House episode on the

0:31:44.480 --> 0:31:47.240
<v Speaker 1>movie The Never Ending Story based on Michael DA's novel,

0:31:48.000 --> 0:31:52.440
<v Speaker 1>and in the novel especially indicates into the idea of

0:31:53.800 --> 0:31:59.120
<v Speaker 1>the denizens of Fantasia or fantastica being, you know, creatures

0:31:59.160 --> 0:32:02.040
<v Speaker 1>a pure fantasy and that have been dreamed into existence

0:32:02.040 --> 0:32:05.600
<v Speaker 1>by humans. But if they travel through then nothing. They

0:32:05.600 --> 0:32:08.880
<v Speaker 1>are not destroyed. They are reborn in our world, but

0:32:08.880 --> 0:32:11.760
<v Speaker 1>they are reborn as lies. So that is the way

0:32:11.800 --> 0:32:16.760
<v Speaker 1>he sort of imagined the relationship between lies and fantasy,

0:32:16.840 --> 0:32:20.200
<v Speaker 1>between lies and fiction, is that the lie is kind

0:32:20.200 --> 0:32:23.320
<v Speaker 1>of the same energy, but it is twisted into this

0:32:23.440 --> 0:32:27.760
<v Speaker 1>form that does not give us hope, does not give

0:32:27.800 --> 0:32:31.440
<v Speaker 1>us escape. It takes this cruel form that is a

0:32:31.440 --> 0:32:37.520
<v Speaker 1>part of the overtly unimaginative and cruel, mundane world. In

0:32:37.520 --> 0:32:39.520
<v Speaker 1>citing a book like The Neverding Store, of course, we're

0:32:39.560 --> 0:32:43.280
<v Speaker 1>also admitting that, yeah, that we're dealing with highly subjective

0:32:43.360 --> 0:32:46.840
<v Speaker 1>territory here. Now one point that is hit upon in

0:32:47.640 --> 0:32:51.440
<v Speaker 1>f for fake is that between the masterful fraud and

0:32:51.520 --> 0:32:54.760
<v Speaker 1>the masterpiece. It's a belief in authenticity that makes all

0:32:54.800 --> 0:32:58.800
<v Speaker 1>the difference monetarily certainly, and Wells dwells on this somewhat,

0:32:58.880 --> 0:33:01.600
<v Speaker 1>but also in turn of the of esteem that is

0:33:01.680 --> 0:33:05.240
<v Speaker 1>given to a particular art work. Authenticity can therefore be

0:33:05.360 --> 0:33:08.200
<v Speaker 1>this kind of illusion. It's only as real as our

0:33:08.280 --> 0:33:08.960
<v Speaker 1>belief in it.

0:33:09.600 --> 0:33:13.400
<v Speaker 3>Yeah, A belief in the power of authenticity and a

0:33:13.440 --> 0:33:15.040
<v Speaker 3>work of art is kind of like belief in the

0:33:15.120 --> 0:33:19.000
<v Speaker 3>value of money. Like it is very real if people

0:33:19.040 --> 0:33:21.200
<v Speaker 3>believe in it, and thus, like a whole culture can

0:33:21.240 --> 0:33:23.800
<v Speaker 3>function on top of it. But if people don't believe

0:33:23.880 --> 0:33:26.760
<v Speaker 3>money is valuable, then it ceases being useful. And I

0:33:26.800 --> 0:33:28.800
<v Speaker 3>think you could say that the same is true in

0:33:28.840 --> 0:33:30.480
<v Speaker 3>some ways about qualities of art.

0:33:31.160 --> 0:33:33.400
<v Speaker 1>Yeah, yeah, And that's one of the reasons it can

0:33:33.480 --> 0:33:36.200
<v Speaker 1>be so hurtful and it can be so disappointing to

0:33:36.320 --> 0:33:39.760
<v Speaker 1>find out that something that you were invested in, that

0:33:39.800 --> 0:33:43.360
<v Speaker 1>you found beautiful, that you had this reaction too, is

0:33:43.400 --> 0:33:46.560
<v Speaker 1>in fact not one hundred percent of what you thought

0:33:46.600 --> 0:33:49.959
<v Speaker 1>it was. And there are variations on that theme, you know,

0:33:50.000 --> 0:33:53.960
<v Speaker 1>throughout our appreciation of all sorts of works of art

0:33:54.040 --> 0:33:56.960
<v Speaker 1>and music and so forth. Yeah, now, speaking of this,

0:33:57.040 --> 0:33:59.240
<v Speaker 1>there are it is worth noting there are no worthy

0:33:59.280 --> 0:34:01.680
<v Speaker 1>cases of work and art collections that turned out to

0:34:01.680 --> 0:34:05.320
<v Speaker 1>be fakes. These still pop up. But there's also the reverse.

0:34:05.360 --> 0:34:07.880
<v Speaker 1>There are works previously judged to be fakes, but then

0:34:07.960 --> 0:34:10.560
<v Speaker 1>upon closer scrutiny or you know, new information, or someone

0:34:10.600 --> 0:34:12.319
<v Speaker 1>else takes a look at him, they turn out to

0:34:12.360 --> 0:34:16.280
<v Speaker 1>be authentic. So it's interesting how, at least at times

0:34:16.320 --> 0:34:17.560
<v Speaker 1>this can go back and forth.

0:34:19.040 --> 0:34:23.319
<v Speaker 3>Was this the case with da Vinci's Lady with Ermine?

0:34:23.719 --> 0:34:25.359
<v Speaker 3>I feel like I was reading about that not too

0:34:25.400 --> 0:34:27.520
<v Speaker 3>long ago, that, or at least for a while, there

0:34:27.520 --> 0:34:30.239
<v Speaker 3>were questions about who had really painted it, or was

0:34:30.280 --> 0:34:32.239
<v Speaker 3>it a true da Vinci, But I think now it

0:34:32.320 --> 0:34:33.600
<v Speaker 3>is largely thought to be.

0:34:34.040 --> 0:34:36.840
<v Speaker 1>I'm not sure because I wasn't reading about that particular

0:34:36.880 --> 0:34:41.480
<v Speaker 1>painting in reference to this, but there have been various

0:34:41.520 --> 0:34:45.960
<v Speaker 1>works like that have had this story where it's dismissed

0:34:46.000 --> 0:34:47.880
<v Speaker 1>as a fake, maybe a very good fake, but then

0:34:47.880 --> 0:34:51.400
<v Speaker 1>we come back and we realized that it's not the case.

0:34:51.840 --> 0:34:54.239
<v Speaker 1>And then it's also worth noting that I think in

0:34:54.280 --> 0:34:57.319
<v Speaker 1>different artistic traditions there just there's a different relationship with

0:34:57.440 --> 0:35:02.239
<v Speaker 1>copying master works from the past, to the extent that

0:35:02.280 --> 0:35:06.160
<v Speaker 1>they may be copied as especially as a learning method

0:35:07.280 --> 0:35:08.399
<v Speaker 1>for artists and so forth.

0:35:08.480 --> 0:35:11.400
<v Speaker 3>Well, that actually connects to something that I wanted to

0:35:11.440 --> 0:35:16.400
<v Speaker 3>talk about today with respect to authenticity in art. I

0:35:16.440 --> 0:35:20.680
<v Speaker 3>wanted to talk about a famous essay in the history

0:35:20.680 --> 0:35:25.520
<v Speaker 3>of art criticism by the philosopher and critic Walter Benjamin

0:35:25.719 --> 0:35:29.440
<v Speaker 3>called the Work of Art in the Age of Mechanical Reproduction.

0:35:30.280 --> 0:35:33.520
<v Speaker 3>This was published in nineteen thirty five, and the core

0:35:33.640 --> 0:35:38.160
<v Speaker 3>claim of Benjamin's argument in this essay is that what

0:35:38.239 --> 0:35:43.279
<v Speaker 3>he calls mechanical reproduction, meaning techniques such as lithography, photography,

0:35:43.320 --> 0:35:48.439
<v Speaker 3>and film, have fundamentally changed the way art functions within

0:35:48.520 --> 0:35:52.440
<v Speaker 3>culture and changed what art means to us. And this

0:35:52.600 --> 0:35:55.560
<v Speaker 3>essay brings in a lot of different ideas, including religious

0:35:55.560 --> 0:36:00.560
<v Speaker 3>ideas and political ones. Walter Benjamin was a Jewish German

0:36:00.880 --> 0:36:03.000
<v Speaker 3>writing this at the time of the early years of

0:36:03.040 --> 0:36:06.040
<v Speaker 3>the Third Reich, and he was concerned with ways that

0:36:06.120 --> 0:36:10.959
<v Speaker 3>technology could change, how art would be used for propaganda

0:36:11.040 --> 0:36:13.560
<v Speaker 3>and mass manipulation and all kinds of stuff like that.

0:36:14.080 --> 0:36:16.719
<v Speaker 3>I'm going to get less into the political implications here,

0:36:17.640 --> 0:36:19.719
<v Speaker 3>so I can't cover everything in this essay, but I

0:36:19.760 --> 0:36:23.480
<v Speaker 3>did want to focus on his ideas related to authenticity.

0:36:24.000 --> 0:36:27.040
<v Speaker 3>So Benjamin talks about how like you were mentioning a

0:36:27.040 --> 0:36:31.680
<v Speaker 3>minute ago. Rob art has always been, in principle reproducible

0:36:31.760 --> 0:36:34.800
<v Speaker 3>to some extent. A work of art made by a person,

0:36:34.920 --> 0:36:38.000
<v Speaker 3>such as a painting or a sculpture, or a performance

0:36:38.000 --> 0:36:41.560
<v Speaker 3>of a song or a dance, can always be imitated

0:36:41.760 --> 0:36:45.640
<v Speaker 3>and copied to some extent by another person. But a

0:36:45.719 --> 0:36:49.400
<v Speaker 3>copy made by mere imitation is never exact. It can

0:36:49.440 --> 0:36:53.480
<v Speaker 3>only strive to be similar by degree, and it is

0:36:53.640 --> 0:36:57.520
<v Speaker 3>difficult and laborious to reproduce. But a big part of

0:36:57.640 --> 0:37:01.279
<v Speaker 3>the training of artists in century past used to be

0:37:01.520 --> 0:37:05.280
<v Speaker 3>just trying to reproduce other works of art by artists

0:37:05.320 --> 0:37:09.160
<v Speaker 3>who came before. And one thing I would add is

0:37:09.200 --> 0:37:12.920
<v Speaker 3>that I think a lot of creative people even today,

0:37:13.760 --> 0:37:17.839
<v Speaker 3>discover their own original creative genius first by trying to

0:37:17.880 --> 0:37:21.239
<v Speaker 3>copy things. Trying to copy things when they're young, and

0:37:21.520 --> 0:37:26.000
<v Speaker 3>in the laborious process of making manual copies of somebody

0:37:26.000 --> 0:37:29.840
<v Speaker 3>else's work of art. Because they can't make a perfect copy,

0:37:29.880 --> 0:37:34.400
<v Speaker 3>they end up diverging from the original out of necessity.

0:37:34.600 --> 0:37:37.960
<v Speaker 3>Because they can't do it, and then in this divergence

0:37:38.440 --> 0:37:42.240
<v Speaker 3>start expressing their own unique style, which then develops into

0:37:42.320 --> 0:37:45.080
<v Speaker 3>what that person will use when creating original works of

0:37:45.080 --> 0:37:45.479
<v Speaker 3>their own.

0:37:45.960 --> 0:37:49.279
<v Speaker 1>Yeah. Yeah, And we see this throughout history, sometimes in

0:37:49.320 --> 0:37:53.320
<v Speaker 1>like rigorous art training and different cultures, but even today,

0:37:53.360 --> 0:37:56.480
<v Speaker 1>like there's the sort of the various examples of this,

0:37:56.840 --> 0:37:59.960
<v Speaker 1>some more current, but some also going back several decades

0:38:00.040 --> 0:38:04.319
<v Speaker 1>where what begins as an exercise in fan fiction becomes

0:38:04.719 --> 0:38:07.239
<v Speaker 1>either the either the work in and of itself or

0:38:07.280 --> 0:38:09.200
<v Speaker 1>sort of the ideas that spring out of that work

0:38:09.600 --> 0:38:14.480
<v Speaker 1>become a new creation, something that is wholly original to

0:38:14.520 --> 0:38:18.520
<v Speaker 1>a given author or you know, a creator of some sort.

0:38:18.719 --> 0:38:22.239
<v Speaker 3>Yeah, totally. So, I think imitation is not something that

0:38:22.400 --> 0:38:25.239
<v Speaker 3>you know, should be should be shunned within art. It's

0:38:25.280 --> 0:38:28.760
<v Speaker 3>like a necessary part of the development of artistic styles

0:38:28.760 --> 0:38:32.080
<v Speaker 3>and has been, you know, all throughout history. But one

0:38:32.080 --> 0:38:34.040
<v Speaker 3>of the things is that while we've always been able

0:38:34.120 --> 0:38:39.440
<v Speaker 3>to imitate other people's performances and artworks, over the centuries,

0:38:39.560 --> 0:38:45.279
<v Speaker 3>gradually higher fidelity techniques for mechanically reproducing works of art

0:38:45.320 --> 0:38:48.680
<v Speaker 3>have come online. So you you know, might originally have

0:38:48.760 --> 0:38:51.840
<v Speaker 3>things like the crude ability to stamp coins. In the

0:38:51.880 --> 0:38:54.759
<v Speaker 3>ancient world, you could reproduce a crude design over and

0:38:54.800 --> 0:38:59.080
<v Speaker 3>over on coins. Later you get wood cut, printing, lithography,

0:38:59.480 --> 0:39:02.480
<v Speaker 3>and final in the nineteenth century, the photograph in the

0:39:02.480 --> 0:39:06.600
<v Speaker 3>motion picture, and early In this essay, though this wasn't

0:39:06.640 --> 0:39:09.760
<v Speaker 3>quite yet true at the time, Benjamin quotes the French

0:39:09.800 --> 0:39:14.120
<v Speaker 3>poet Paul Valerie making a striking prediction about the future

0:39:14.440 --> 0:39:19.520
<v Speaker 3>of image and sound reproduction technology. So Valerie says this

0:39:19.560 --> 0:39:24.000
<v Speaker 3>is in translation, just as water, gas and electricity are

0:39:24.040 --> 0:39:27.319
<v Speaker 3>brought into our houses from far off to satisfy our

0:39:27.360 --> 0:39:30.680
<v Speaker 3>needs in response to a minimal effort, so we shall

0:39:30.719 --> 0:39:35.200
<v Speaker 3>be supplied with visual or auditory images which will appear

0:39:35.280 --> 0:39:38.680
<v Speaker 3>and disappear at a simple movement of the hand, hardly

0:39:38.719 --> 0:39:43.680
<v Speaker 3>more than a sign whoa wow, whoa reading. That made

0:39:43.760 --> 0:39:46.960
<v Speaker 3>me sit back, because obviously that is the world we

0:39:47.000 --> 0:39:50.000
<v Speaker 3>live in now. I mean, it's we don't stop to

0:39:50.040 --> 0:39:53.160
<v Speaker 3>appreciate it often. But how historically strange it is that

0:39:53.200 --> 0:39:57.520
<v Speaker 3>we can we can summon a photograph of almost anything

0:39:57.600 --> 0:40:01.040
<v Speaker 3>that has been photographed, just by making a few gestures

0:40:01.080 --> 0:40:01.640
<v Speaker 3>with the hand.

0:40:02.480 --> 0:40:05.480
<v Speaker 1>Yeah, it is crazy, like to the point where it

0:40:05.640 --> 0:40:09.080
<v Speaker 1>feels like we are being deprived of something when we

0:40:09.200 --> 0:40:12.520
<v Speaker 1>can't summon such an image, when there is an image

0:40:12.520 --> 0:40:16.279
<v Speaker 1>that is or you know, artwork that is lost. I

0:40:16.280 --> 0:40:19.720
<v Speaker 1>feel this way just talking about films, like, so much

0:40:20.000 --> 0:40:23.360
<v Speaker 1>in the cinematic canon is available to us now, and

0:40:23.400 --> 0:40:25.800
<v Speaker 1>in many cases it has been remastered, has been made

0:40:26.400 --> 0:40:30.560
<v Speaker 1>widely available digitally or otherwise, and yet there are plenty

0:40:30.560 --> 0:40:33.319
<v Speaker 1>of exceptions to this, films that haven't been restored, that

0:40:33.360 --> 0:40:36.520
<v Speaker 1>aren't as widely available, or in some cases, films that

0:40:36.600 --> 0:40:39.319
<v Speaker 1>have been lost. And there is something just kind of

0:40:39.320 --> 0:40:41.680
<v Speaker 1>crazy about that, you know, given how much is out

0:40:41.719 --> 0:40:43.839
<v Speaker 1>there and how much we have to realize that there

0:40:43.880 --> 0:40:46.799
<v Speaker 1>are works that are just gone to history and we'll

0:40:46.840 --> 0:40:48.000
<v Speaker 1>never be able to bring them back.

0:40:48.400 --> 0:40:52.000
<v Speaker 3>Yeah. So obviously this gets us really thinking about, you know,

0:40:52.080 --> 0:40:55.320
<v Speaker 3>the preservation of art and our access to it and

0:40:56.680 --> 0:40:58.720
<v Speaker 3>what it means when we're not able to see something

0:40:58.760 --> 0:41:02.719
<v Speaker 3>we want. But also it I think should make us

0:41:02.719 --> 0:41:07.440
<v Speaker 3>think about how this kind of access and this kind

0:41:07.480 --> 0:41:12.520
<v Speaker 3>of relationship to images of art, and this would include

0:41:12.520 --> 0:41:14.799
<v Speaker 3>all forms of art. I mean, we're talking especially about

0:41:14.840 --> 0:41:17.759
<v Speaker 3>visual art, but this would include you know, recordings of

0:41:17.840 --> 0:41:21.880
<v Speaker 3>musical performances, recordings of plays, and other types of physical

0:41:21.920 --> 0:41:26.960
<v Speaker 3>performances of sculptures. Imagery of sculpture is films. Of course,

0:41:27.640 --> 0:41:31.960
<v Speaker 3>we should think about how this kind of media, technologically

0:41:32.000 --> 0:41:35.279
<v Speaker 3>mediated access to these works of art changes the way

0:41:35.400 --> 0:41:40.160
<v Speaker 3>we experience them and what they mean to us. So

0:41:40.320 --> 0:41:44.239
<v Speaker 3>in this essay, Benjamin argues that when we interact with

0:41:44.320 --> 0:41:48.440
<v Speaker 3>a mechanically reproduced copy of a work of art, for example,

0:41:48.520 --> 0:41:52.400
<v Speaker 3>a photographic print of a painting, just so you can

0:41:52.400 --> 0:41:55.920
<v Speaker 3>imagine something specific in your mind, let's say the Anatomy

0:41:56.000 --> 0:41:59.880
<v Speaker 3>Lesson by Rembrandt, I in fact copied and pasted an

0:42:00.080 --> 0:42:03.319
<v Speaker 3>image of this painting into our outline here, So let

0:42:03.320 --> 0:42:08.520
<v Speaker 3>that marinate, given what we're talking about. But so when

0:42:08.560 --> 0:42:11.880
<v Speaker 3>we access, say a photographic print of a painting like this,

0:42:12.480 --> 0:42:15.760
<v Speaker 3>we may be deceived into thinking that we are looking

0:42:15.920 --> 0:42:19.680
<v Speaker 3>at the painting, but we're not. Even though, but by

0:42:19.719 --> 0:42:22.040
<v Speaker 3>some measures, you could argue that the photograph is a

0:42:22.120 --> 0:42:27.120
<v Speaker 3>quote perfect reproduction, not subject to like the little variations

0:42:27.160 --> 0:42:30.200
<v Speaker 3>and deficiencies that would emerge if a skilled forger tried

0:42:30.239 --> 0:42:32.960
<v Speaker 3>to paint a copy of it by hand. There also

0:42:33.080 --> 0:42:36.320
<v Speaker 3>there are still differences. First of all, though we think

0:42:36.320 --> 0:42:40.280
<v Speaker 3>of photographic reproduction as perfect, there are things that can't

0:42:40.320 --> 0:42:43.560
<v Speaker 3>really be captured very well in a photo, such as

0:42:43.600 --> 0:42:47.799
<v Speaker 3>the three dimensionality of some paintings, Like some paintings really

0:42:47.880 --> 0:42:50.520
<v Speaker 3>kind of come off the canvas, and you know, the

0:42:50.880 --> 0:42:53.279
<v Speaker 3>texture of the brushstrokes and the pile up of the

0:42:53.320 --> 0:42:56.320
<v Speaker 3>painting and stuff can cast little shadows and so forth.

0:42:56.840 --> 0:42:59.399
<v Speaker 3>So there's that. There's how the painting interacts with light

0:42:59.480 --> 0:43:03.680
<v Speaker 3>in the room, how it changes over time, etc. However,

0:43:04.200 --> 0:43:07.560
<v Speaker 3>even if we had a machine to make three dimensionally

0:43:07.800 --> 0:43:12.520
<v Speaker 3>chemically exact physical copies of painting, Benjamin says, there would

0:43:12.520 --> 0:43:15.880
<v Speaker 3>still be a difference, because he writes, quote, even the

0:43:15.880 --> 0:43:19.280
<v Speaker 3>most perfect reproduction of a work of art is lacking

0:43:19.280 --> 0:43:23.480
<v Speaker 3>in one element, its presence in time and space, its

0:43:23.600 --> 0:43:26.480
<v Speaker 3>unique existence at the place where it happens to be.

0:43:27.360 --> 0:43:30.640
<v Speaker 3>This unique existence of the work of art determined the

0:43:30.760 --> 0:43:34.040
<v Speaker 3>history to which it was subject throughout the time of

0:43:34.080 --> 0:43:37.680
<v Speaker 3>its existence. This includes the changes which it may have

0:43:37.719 --> 0:43:40.839
<v Speaker 3>suffered in physical condition over the years, as well as

0:43:40.880 --> 0:43:44.680
<v Speaker 3>the various changes in its ownership. So, by virtue of

0:43:44.680 --> 0:43:47.960
<v Speaker 3>the fact that a physical work of art, the original

0:43:48.560 --> 0:43:53.000
<v Speaker 3>is a single object, it has a history associated with

0:43:53.040 --> 0:43:56.640
<v Speaker 3>it that is not true of the history of the copies.

0:43:57.280 --> 0:43:59.400
<v Speaker 3>Now we might well think, well, when I look at

0:43:59.400 --> 0:44:02.560
<v Speaker 3>a painting, I don't really care if it's the physically

0:44:02.560 --> 0:44:06.240
<v Speaker 3>original copy. I don't really care whether the painter's hands

0:44:06.360 --> 0:44:09.600
<v Speaker 3>touched it. I don't care who owned this physical artifact

0:44:09.680 --> 0:44:12.160
<v Speaker 3>or where it was kept at what time. That's not

0:44:12.320 --> 0:44:15.600
<v Speaker 3>interesting information to me. And maybe you don't care about that.

0:44:15.600 --> 0:44:17.880
<v Speaker 3>That's something maybe I don't think about all that often

0:44:17.920 --> 0:44:20.799
<v Speaker 3>when I google an image of a painting. But it's

0:44:20.840 --> 0:44:23.560
<v Speaker 3>possible that the fact that we don't care about those

0:44:23.600 --> 0:44:27.040
<v Speaker 3>things is a result of existing in a world where

0:44:27.080 --> 0:44:31.880
<v Speaker 3>our response to art has been conditioned by ubiquitous mechanical reproduction.

0:44:32.560 --> 0:44:36.239
<v Speaker 1>And it's interesting to compare these experiences of encountering art

0:44:36.239 --> 0:44:39.360
<v Speaker 1>in person and seeing it online and so forth. Like

0:44:39.600 --> 0:44:42.719
<v Speaker 1>I can think of examples from my my on my

0:44:42.719 --> 0:44:45.160
<v Speaker 1>own part, they went both ways. Like, for instance, I

0:44:45.160 --> 0:44:50.359
<v Speaker 1>first saw the paintings of Irving Norman in person, and

0:44:51.080 --> 0:44:53.680
<v Speaker 1>I was really captivated by just like they're they're huge,

0:44:53.880 --> 0:44:56.000
<v Speaker 1>and like it's a in you're you're there, you're in

0:44:56.000 --> 0:44:57.840
<v Speaker 1>this work's presence, and you just kind of feel like

0:44:57.880 --> 0:44:59.719
<v Speaker 1>you're falling into it and you get to sort of

0:45:00.120 --> 0:45:02.719
<v Speaker 1>walk back and forth checking out little details of it,

0:45:03.040 --> 0:45:05.520
<v Speaker 1>and like That's one of the great experiences of seeing

0:45:05.520 --> 0:45:07.360
<v Speaker 1>a work of art in person is you get to

0:45:07.400 --> 0:45:11.799
<v Speaker 1>have that prolonged multisensory experience with the piece. I mean,

0:45:11.880 --> 0:45:14.359
<v Speaker 1>you know, maybe you know you shouldn't touch it, don't

0:45:14.360 --> 0:45:16.759
<v Speaker 1>go and lick it or anything. But still like there

0:45:17.560 --> 0:45:19.800
<v Speaker 1>are various things going on, like even things not directly

0:45:19.800 --> 0:45:22.319
<v Speaker 1>tied to the painting, like just hearing, like the you know,

0:45:22.360 --> 0:45:25.919
<v Speaker 1>the echoes in the museum and so forth. And yet

0:45:25.960 --> 0:45:29.160
<v Speaker 1>there are other works like I had long been a

0:45:29.200 --> 0:45:32.480
<v Speaker 1>fan of this particular work by Arnold Buchlan, Isle of

0:45:32.520 --> 0:45:35.080
<v Speaker 1>the Dead. There are various versions of this that he paint.

0:45:35.239 --> 0:45:39.480
<v Speaker 1>Is very iconic painting that is often referenced in film

0:45:40.120 --> 0:45:44.680
<v Speaker 1>of this strange dark island that is not like the

0:45:44.880 --> 0:45:48.719
<v Speaker 1>symbolism is is harder to piece apart like it does

0:45:48.800 --> 0:45:50.480
<v Speaker 1>it's not just an island. It looks like a skull,

0:45:51.640 --> 0:45:53.600
<v Speaker 1>but it is very captivating and does seem to have

0:45:53.680 --> 0:45:56.560
<v Speaker 1>this grim darkness to it. And yet when I saw

0:45:56.719 --> 0:45:59.120
<v Speaker 1>one of these versions that had been painted by the

0:45:59.200 --> 0:46:03.120
<v Speaker 1>artist in person at the met years back, I was

0:46:03.120 --> 0:46:07.600
<v Speaker 1>initially disappointed because you know, this didn't necessarily have a

0:46:07.600 --> 0:46:09.400
<v Speaker 1>lot to do with the painting itself, but like, you know,

0:46:09.480 --> 0:46:12.319
<v Speaker 1>the lighting in the room for some reason was it's

0:46:12.440 --> 0:46:15.239
<v Speaker 1>very dark work just in terms of just like the

0:46:15.280 --> 0:46:18.080
<v Speaker 1>black pigment, and the light was catching it in a

0:46:18.120 --> 0:46:20.279
<v Speaker 1>weird way. And I think like there were a lot

0:46:20.280 --> 0:46:22.759
<v Speaker 1>of people moving through that space at the time, so

0:46:22.840 --> 0:46:24.920
<v Speaker 1>I didn't like feel like it was in its presence

0:46:25.120 --> 0:46:27.400
<v Speaker 1>and so forth. So there are all these different factors

0:46:27.400 --> 0:46:30.800
<v Speaker 1>that can influence the way that we encounter a piece

0:46:31.520 --> 0:46:35.239
<v Speaker 1>online versus in person. Though at the end of the day,

0:46:35.280 --> 0:46:38.480
<v Speaker 1>like when you encounter it online, how much time are

0:46:38.480 --> 0:46:40.840
<v Speaker 1>we really giving that work before we click on to

0:46:40.920 --> 0:46:43.160
<v Speaker 1>the next thing, Whereas if you're in the room with it,

0:46:43.719 --> 0:46:45.880
<v Speaker 1>unless you're just speeding through the museum, you've got to

0:46:45.880 --> 0:46:48.360
<v Speaker 1>give it some time. You've got to like breathe with

0:46:48.440 --> 0:46:49.200
<v Speaker 1>it for a little bit.

0:46:49.480 --> 0:46:53.200
<v Speaker 3>Yeah, yeah, I think that's true, and it's absolutely right

0:46:53.239 --> 0:46:56.440
<v Speaker 3>what you're saying that, like just little variations in the

0:46:56.480 --> 0:46:59.080
<v Speaker 3>physical experience in the room of seeing an artwork can

0:46:59.160 --> 0:47:00.960
<v Speaker 3>change the way you really to it. But you know,

0:47:01.000 --> 0:47:05.680
<v Speaker 3>there's another way that I think the mechanical reproduction has

0:47:05.719 --> 0:47:08.239
<v Speaker 3>affected your relationship to these works of art, which is

0:47:08.239 --> 0:47:11.680
<v Speaker 3>that you had seen them before you saw them that's right.

0:47:11.880 --> 0:47:16.120
<v Speaker 1>Yeah, So the pure impact of Island Dead was lost

0:47:16.160 --> 0:47:18.120
<v Speaker 1>on me because I knew exactly what to expect, and

0:47:18.160 --> 0:47:21.560
<v Speaker 1>I was looking for all of these things, and I

0:47:21.640 --> 0:47:25.080
<v Speaker 1>had an experience already in mind. And clearly that wasn't

0:47:25.080 --> 0:47:27.080
<v Speaker 1>the artist's intent that we would go into it having

0:47:27.080 --> 0:47:36.080
<v Speaker 1>seen the image before before we saw the image.

0:47:37.600 --> 0:47:40.400
<v Speaker 3>So here's where we get to the idea of authenticity

0:47:40.440 --> 0:47:45.359
<v Speaker 3>as a concept in art. For Walter Benjamin, a work

0:47:45.360 --> 0:47:50.239
<v Speaker 3>of art possesses an authenticity that is related to its

0:47:50.320 --> 0:47:53.879
<v Speaker 3>physical uniqueness and history as an object or I guess

0:47:53.920 --> 0:47:57.719
<v Speaker 3>also as like a performance. So an original painting or sculpture,

0:47:58.280 --> 0:48:00.880
<v Speaker 3>or a certain performance of a piece of music or

0:48:00.920 --> 0:48:05.799
<v Speaker 3>a play are all physically unique objects or situations, and

0:48:06.120 --> 0:48:10.560
<v Speaker 3>in their original form, they have this authenticity that cannot

0:48:10.600 --> 0:48:15.440
<v Speaker 3>be reproduced, that is, their original uniqueness in form. By

0:48:15.600 --> 0:48:19.719
<v Speaker 3>mass producing a photographic or filmed copy of a work

0:48:19.800 --> 0:48:25.640
<v Speaker 3>of art or performance, the technical reproduction is stripped of

0:48:25.680 --> 0:48:29.799
<v Speaker 3>that physical and situational authenticity and then propagated in this

0:48:30.000 --> 0:48:34.000
<v Speaker 3>copied format. And the sum of the qualities that are

0:48:34.160 --> 0:48:37.200
<v Speaker 3>lost when a work of art is mechanically reproduced in

0:48:37.239 --> 0:48:41.120
<v Speaker 3>this way is what Benjamin refers to as the aura

0:48:41.239 --> 0:48:44.799
<v Speaker 3>of the original, the aau r A. The aura is

0:48:45.040 --> 0:48:48.920
<v Speaker 3>all of this stuff about the physically unique original that

0:48:48.960 --> 0:48:53.160
<v Speaker 3>does not get carried over in mechanical copies. So one

0:48:53.400 --> 0:48:57.759
<v Speaker 3>commonly cited example of how the ara affects the experience

0:48:57.760 --> 0:49:00.400
<v Speaker 3>of art is by a change in the location of

0:49:00.440 --> 0:49:05.160
<v Speaker 3>the experience. Benjamin writes, quote the cathedral leaves its locale

0:49:05.200 --> 0:49:08.400
<v Speaker 3>to be received in the studio of a lover of art.

0:49:08.440 --> 0:49:11.440
<v Speaker 3>The choral production performed in an auditorium or in the

0:49:11.480 --> 0:49:15.960
<v Speaker 3>open air resounds in the drawing room. And you know,

0:49:16.000 --> 0:49:18.520
<v Speaker 3>this makes me think of something with regard to movies. Actually,

0:49:18.600 --> 0:49:21.200
<v Speaker 3>even though cinema is kind of different, because cinema is

0:49:21.239 --> 0:49:25.600
<v Speaker 3>an art form explicitly designed with mechanical reproduction in mind.

0:49:25.719 --> 0:49:27.279
<v Speaker 3>You know, you know when you make a movie that

0:49:27.320 --> 0:49:28.800
<v Speaker 3>there are going to be print copies of it that

0:49:28.840 --> 0:49:31.560
<v Speaker 3>will be taken all over and shown in theaters all

0:49:31.560 --> 0:49:38.240
<v Speaker 3>over the land. Nevertheless, I can recall interviews I've watched

0:49:38.239 --> 0:49:43.200
<v Speaker 3>and read with multiple different film directors expressing a common sentiment,

0:49:43.280 --> 0:49:47.160
<v Speaker 3>which is heartfelt anguish at the idea of somebody watching

0:49:47.200 --> 0:49:51.560
<v Speaker 3>one of their movies on a phone. Changing the venue

0:49:51.760 --> 0:49:56.480
<v Speaker 3>and format of viewing fundamentally alters what the director meant

0:49:56.560 --> 0:49:59.680
<v Speaker 3>for the audience to experience. So if you made a

0:49:59.719 --> 0:50:03.040
<v Speaker 3>movie thinking people would be seeing it in a movie theater,

0:50:03.239 --> 0:50:05.960
<v Speaker 3>and then they're watching it on a phone, it may

0:50:06.000 --> 0:50:11.000
<v Speaker 3>be a faithful reproduction, pretty high fidelity visuals and sound

0:50:12.080 --> 0:50:14.640
<v Speaker 3>of the film you made, but it's not what you

0:50:14.680 --> 0:50:16.520
<v Speaker 3>had in mind. It's a different thing.

0:50:17.160 --> 0:50:21.680
<v Speaker 1>Yeah, yeah, yeah. A number of directors have said this

0:50:22.160 --> 0:50:26.080
<v Speaker 1>in recent years, and you also hear fans say this.

0:50:26.120 --> 0:50:27.640
<v Speaker 1>I mean I've said this as well, Like I come

0:50:27.640 --> 0:50:29.880
<v Speaker 1>back from seeing Dune Part two and I say, this

0:50:29.960 --> 0:50:32.080
<v Speaker 1>is a movie you need to see on the big screen. Now,

0:50:32.120 --> 0:50:33.640
<v Speaker 1>do I think it should only be seen on the

0:50:33.640 --> 0:50:36.680
<v Speaker 1>big screen. No, I'm going to watch it on a

0:50:36.719 --> 0:50:39.000
<v Speaker 1>smaller screen at some point. That's probably gonna be my

0:50:39.080 --> 0:50:41.360
<v Speaker 1>second viewing. I might even watch parts of it on

0:50:41.440 --> 0:50:44.920
<v Speaker 1>a phone, and that's my choice, you know. So, I

0:50:44.920 --> 0:50:48.480
<v Speaker 1>think we sometimes it can get a little overblown and

0:50:48.680 --> 0:50:50.360
<v Speaker 1>folks can get a little carried away with it. But

0:50:50.520 --> 0:50:54.320
<v Speaker 1>I do think Yeah, we've talked about this in reference

0:50:54.360 --> 0:50:57.480
<v Speaker 1>to particular films on Weird House before. For instance, when

0:50:57.480 --> 0:51:03.320
<v Speaker 1>we talked about Pirana Mandir, the the Indian horror movie

0:51:04.239 --> 0:51:06.880
<v Speaker 1>and we talked about like the intended not only the

0:51:06.920 --> 0:51:09.400
<v Speaker 1>intended scope of the picture, but sort of like the

0:51:09.440 --> 0:51:12.919
<v Speaker 1>intended viewing experience. That this was not something they didn't

0:51:12.960 --> 0:51:16.400
<v Speaker 1>make this film thinking about, you know, two podcasters watching

0:51:16.440 --> 0:51:19.759
<v Speaker 1>it by themselves in their individual households, you know, on

0:51:19.800 --> 0:51:22.719
<v Speaker 1>their laptop around their TV. Now, this is something lots

0:51:22.760 --> 0:51:24.600
<v Speaker 1>of people were going to go to a movie theater

0:51:25.120 --> 0:51:29.799
<v Speaker 1>to enjoy together, find different things to enjoy in the film,

0:51:29.840 --> 0:51:31.799
<v Speaker 1>depending on how old they were and so forth, and

0:51:31.800 --> 0:51:33.880
<v Speaker 1>what their tastes were, and it was going to be

0:51:33.960 --> 0:51:36.040
<v Speaker 1>you know, like kind of a party, according to what

0:51:36.160 --> 0:51:38.400
<v Speaker 1>I read about this film's original release.

0:51:38.719 --> 0:51:41.960
<v Speaker 3>Yeah, I think that's absolutely true that some films are

0:51:42.080 --> 0:51:46.120
<v Speaker 3>made with a large viewing audience all gathered together and

0:51:46.200 --> 0:51:49.080
<v Speaker 3>experiencing it at the same time in mind. But at

0:51:49.160 --> 0:51:51.200
<v Speaker 3>least with the example of film, you could say that

0:51:51.320 --> 0:51:55.400
<v Speaker 3>film is something that is made with the understanding initially

0:51:55.520 --> 0:51:57.560
<v Speaker 3>that it's going to be it's going to be copied

0:51:57.640 --> 0:52:00.400
<v Speaker 3>and viewed in different contexts and stuff. You know that

0:52:00.680 --> 0:52:03.320
<v Speaker 3>the creators have to understand that will happen over time.

0:52:04.239 --> 0:52:04.480
<v Speaker 1>You know.

0:52:04.560 --> 0:52:07.040
<v Speaker 3>You got to wonder with like some of these older

0:52:07.080 --> 0:52:10.000
<v Speaker 3>works of art, like what the creator might have imagined

0:52:10.120 --> 0:52:12.640
<v Speaker 3>or not even just what the creator imagined, just like

0:52:13.960 --> 0:52:16.840
<v Speaker 3>whether it was in the creator's mind or not. The changes,

0:52:16.920 --> 0:52:19.560
<v Speaker 3>the kind of unexpected changes that come in how people

0:52:20.160 --> 0:52:23.879
<v Speaker 3>experience these works of art. So Benjamin says that as

0:52:23.920 --> 0:52:28.000
<v Speaker 3>a result of the necessary stripping of aura and authenticity

0:52:28.480 --> 0:52:30.920
<v Speaker 3>from a work of art in the process of mechanical

0:52:31.160 --> 0:52:35.560
<v Speaker 3>mechanical reproduction, you know, it not only affects how that

0:52:35.880 --> 0:52:39.760
<v Speaker 3>copy of the art is experienced directly, it like changes

0:52:39.840 --> 0:52:43.080
<v Speaker 3>our relationship to art in general. It changes how we

0:52:43.160 --> 0:52:47.279
<v Speaker 3>see what art is. So a culture of mechanical reproduction

0:52:47.800 --> 0:52:51.400
<v Speaker 3>sort of undermines the authority and spiritual power of a

0:52:51.440 --> 0:52:56.280
<v Speaker 3>work of art by, in Benjamin's words, detaching it from tradition.

0:52:57.480 --> 0:53:01.319
<v Speaker 3>And he develops this idea of art tradition as historically

0:53:01.320 --> 0:53:04.919
<v Speaker 3>intertwined with religious traditions. For example, he talks about how

0:53:05.160 --> 0:53:08.640
<v Speaker 3>a lot of art emerged in deep history from religious

0:53:08.680 --> 0:53:13.239
<v Speaker 3>practices and ritual paintings and sculpture depicted the gods or

0:53:13.360 --> 0:53:18.040
<v Speaker 3>legendary heroes or mythic encounters. Music was sung in worship

0:53:18.200 --> 0:53:21.799
<v Speaker 3>of the gods, and in this tradition, religious art was

0:53:21.800 --> 0:53:25.120
<v Speaker 3>thought to have a value that was independent of its

0:53:25.239 --> 0:53:28.520
<v Speaker 3>value as an object to be perceived and admired by

0:53:28.600 --> 0:53:32.600
<v Speaker 3>an audience. This traditional religious value of art is what

0:53:32.640 --> 0:53:36.239
<v Speaker 3>he calls its cult value. And I'll read a quote

0:53:36.280 --> 0:53:40.160
<v Speaker 3>from the essay here. Benjamin Writ's quote, artistic production begins

0:53:40.200 --> 0:53:43.719
<v Speaker 3>with ceremonial objects destined to serve as a cult. One

0:53:43.760 --> 0:53:47.480
<v Speaker 3>may assume that what mattered was their existence, not their

0:53:47.560 --> 0:53:51.160
<v Speaker 3>being on view. The elk portrayed by the man of

0:53:51.200 --> 0:53:53.320
<v Speaker 3>the stone Age on the walls of his cave was

0:53:53.360 --> 0:53:57.080
<v Speaker 3>an instrument of magic. He did expose it to his

0:53:57.160 --> 0:53:59.680
<v Speaker 3>fellow men, but in the main it was meant for

0:53:59.719 --> 0:54:03.400
<v Speaker 3>the spirits. Today, the cult value would seem to demand

0:54:03.480 --> 0:54:07.000
<v Speaker 3>that the work of art remain hidden. Certain statues of

0:54:07.000 --> 0:54:10.160
<v Speaker 3>gods are accessible only to the priest in the cella.

0:54:10.680 --> 0:54:15.319
<v Speaker 3>Certain madonnas remain covered nearly all year round. Certain sculptures

0:54:15.320 --> 0:54:18.799
<v Speaker 3>on medieval cathedrals are invisible to the spectator on the

0:54:18.840 --> 0:54:23.160
<v Speaker 3>ground level. With the emancipation of the various art practices

0:54:23.200 --> 0:54:28.200
<v Speaker 3>from ritual go increasing opportunities for the exhibition of their products.

0:54:29.600 --> 0:54:32.719
<v Speaker 3>Now one little note here in the specific example of

0:54:32.800 --> 0:54:34.600
<v Speaker 3>cave art, I think we should be clear that we

0:54:34.680 --> 0:54:38.120
<v Speaker 3>don't know exactly what its function was, and we should

0:54:38.160 --> 0:54:41.920
<v Speaker 3>be careful about speculating too much there. But certainly with

0:54:42.000 --> 0:54:45.040
<v Speaker 3>the later art forms he mentions like occurring within written history.

0:54:45.080 --> 0:54:48.080
<v Speaker 3>You know, the sculptures and the statues he cites. We

0:54:48.239 --> 0:54:50.839
<v Speaker 3>know that lots of them were thought to be important

0:54:51.040 --> 0:54:55.680
<v Speaker 3>because of their inherent existence and not just because people

0:54:55.760 --> 0:54:56.880
<v Speaker 3>would look at them.

0:54:57.480 --> 0:54:59.759
<v Speaker 1>That's a great point. I mean this also applies to

0:55:01.239 --> 0:55:06.520
<v Speaker 1>various ancient, prehistoric examples of art that that for the

0:55:06.520 --> 0:55:11.520
<v Speaker 1>most part, are best viewed from an aerial vehicle, you know. Yeah, Like,

0:55:11.840 --> 0:55:15.240
<v Speaker 1>it's not necessarily that that that it's not that people

0:55:15.239 --> 0:55:17.719
<v Speaker 1>were going to view it. And again we get into

0:55:17.760 --> 0:55:20.359
<v Speaker 1>the same problem of maybe not knowing exactly what the

0:55:20.440 --> 0:55:24.799
<v Speaker 1>intent was or or how they imagined a viewer of

0:55:24.840 --> 0:55:27.520
<v Speaker 1>this piece, be it human or divine.

0:55:27.960 --> 0:55:32.080
<v Speaker 3>You're talking about like the the Nasca designs and stuff. Yeah, yeah, yeah,

0:55:32.120 --> 0:55:34.960
<v Speaker 3>that's an excellent example the things that like could not

0:55:35.080 --> 0:55:37.440
<v Speaker 3>be viewed in their total form by a person at

0:55:37.440 --> 0:55:37.799
<v Speaker 3>the time.

0:55:38.440 --> 0:55:40.920
<v Speaker 1>But does that mean it had to have been aliens

0:55:41.000 --> 0:55:44.000
<v Speaker 1>because that you had to have somebody flying overhead to

0:55:44.040 --> 0:55:44.360
<v Speaker 1>see it.

0:55:44.480 --> 0:55:46.800
<v Speaker 3>No, not necessarily, No, I don't think it means it

0:55:46.840 --> 0:55:49.200
<v Speaker 3>had to be aliens. At all, it probably means that

0:55:49.239 --> 0:55:51.680
<v Speaker 3>there was some value of this work of art other

0:55:51.800 --> 0:55:54.000
<v Speaker 3>than a person being able to see the whole thing

0:55:54.040 --> 0:55:59.320
<v Speaker 3>at once. So considering this, Benjamin talks about how over time,

0:56:00.280 --> 0:56:04.920
<v Speaker 3>artistic culture emerged that separated these works of art, these

0:56:04.960 --> 0:56:08.399
<v Speaker 3>items from their cult value by removing them from their

0:56:08.440 --> 0:56:12.200
<v Speaker 3>original context and putting them in museums and galleries and

0:56:12.239 --> 0:56:15.799
<v Speaker 3>sending them traveling around the world and mobile exhibitions, or

0:56:15.880 --> 0:56:18.640
<v Speaker 3>just by having people observe them in their original place

0:56:18.760 --> 0:56:23.879
<v Speaker 3>but without the original ritual context. And this shift from

0:56:23.920 --> 0:56:29.359
<v Speaker 3>what Benjamin calls cult value to exhibition value seems to

0:56:29.400 --> 0:56:32.719
<v Speaker 3>the author here to decrease the power and authority of

0:56:32.760 --> 0:56:35.799
<v Speaker 3>the artwork, but it also creates a culture with a

0:56:35.880 --> 0:56:39.479
<v Speaker 3>different idea of what art is for and what makes

0:56:39.520 --> 0:56:42.560
<v Speaker 3>a piece of art valuable and important. And you might

0:56:42.600 --> 0:56:45.920
<v Speaker 3>imagine all kinds of examples of how this would change

0:56:45.960 --> 0:56:49.480
<v Speaker 3>the way people evaluate and relate to art when culture

0:56:49.520 --> 0:56:51.440
<v Speaker 3>tells you that this is a thing you go to

0:56:51.520 --> 0:56:54.600
<v Speaker 3>a museum and look at and appreciate as an expression

0:56:54.640 --> 0:56:59.200
<v Speaker 3>of emotion and the display of technical artistic skill, rather

0:56:59.280 --> 0:57:02.239
<v Speaker 3>than a thing that maybe lives in a temple and

0:57:02.400 --> 0:57:06.840
<v Speaker 3>somehow depicts channels or honors a god or a divine idea,

0:57:07.239 --> 0:57:09.880
<v Speaker 3>even if nobody's there to look at it. And so

0:57:09.920 --> 0:57:13.960
<v Speaker 3>I think Benjamin's idea is that mechanical reproduction causes a

0:57:14.480 --> 0:57:18.240
<v Speaker 3>sort of continuous along the spectrum, a similar shift in

0:57:18.280 --> 0:57:21.600
<v Speaker 3>the value of art, even further away from the traditional

0:57:21.640 --> 0:57:25.120
<v Speaker 3>cult value of art, which is somehow related to the

0:57:25.160 --> 0:57:28.880
<v Speaker 3>authenticity of an artwork, according again to Benjamin's definition of

0:57:28.920 --> 0:57:32.120
<v Speaker 3>authenticity being like the original uniqueness of the art work,

0:57:32.800 --> 0:57:37.560
<v Speaker 3>and divorces art further from its its history, its tradition

0:57:37.640 --> 0:57:41.640
<v Speaker 3>of cult value, divorces it from the aura, and it

0:57:41.760 --> 0:57:46.040
<v Speaker 3>causes a devaluation of the art itself and changes its meaning.

0:57:46.120 --> 0:57:50.200
<v Speaker 3>It becomes something else, something more like a product. Now

0:57:50.200 --> 0:57:52.720
<v Speaker 3>you could acknowledge, as I think Benjamin did, that there

0:57:52.720 --> 0:57:56.600
<v Speaker 3>could be both good and bad consequences that arise from

0:57:57.200 --> 0:58:03.080
<v Speaker 3>changing the meaning of art through mechanic reproduction. Just one

0:58:03.120 --> 0:58:06.040
<v Speaker 3>thing that comes to my mind. I don't know that

0:58:06.120 --> 0:58:08.480
<v Speaker 3>this is how it works, but I wonder if by

0:58:08.680 --> 0:58:12.480
<v Speaker 3>increasing accessibility of art through mechanical reproduction and sort of

0:58:12.920 --> 0:58:17.480
<v Speaker 3>if Benjamin's theory is correct, removing it from its traditional

0:58:18.120 --> 0:58:21.800
<v Speaker 3>sort of power and cult value, maybe that helps also

0:58:21.920 --> 0:58:25.120
<v Speaker 3>broaden ones appreciation for art that is from outside your

0:58:25.160 --> 0:58:28.960
<v Speaker 3>own cultural or religious tradition. I'm not sure it works

0:58:28.960 --> 0:58:30.840
<v Speaker 3>that way, but that's possible, so you can see good

0:58:30.880 --> 0:58:31.640
<v Speaker 3>sides as well.

0:58:32.080 --> 0:58:35.280
<v Speaker 1>Yeah, I mean not everybody can travel to see these

0:58:35.960 --> 0:58:39.919
<v Speaker 1>various works in person, and therefore having some other type

0:58:39.920 --> 0:58:42.800
<v Speaker 1>of experience with that work is ideal. I mean, it

0:58:42.880 --> 0:58:46.160
<v Speaker 1>allows more people to experience it to some degree.

0:58:46.120 --> 0:58:49.240
<v Speaker 3>Or in some cases, would allow anyone to experience it

0:58:49.280 --> 0:58:49.600
<v Speaker 3>at all.

0:58:50.280 --> 0:58:50.760
<v Speaker 1>Yeah.

0:58:50.800 --> 0:58:53.160
<v Speaker 3>But on the other hand, though, I don't know, I

0:58:53.280 --> 0:58:55.240
<v Speaker 3>have some questions, but I think I agree at least

0:58:55.280 --> 0:58:58.920
<v Speaker 3>in part with what he's saying about, Like this culture

0:58:58.960 --> 0:59:03.160
<v Speaker 3>that arises from the mass production of images of art

0:59:03.200 --> 0:59:09.520
<v Speaker 3>works does in some way cause a devaluation of the

0:59:09.560 --> 0:59:13.520
<v Speaker 3>power and authenticity of the original that. You can imagine

0:59:13.800 --> 0:59:16.760
<v Speaker 3>how you would experience and artwork differently if you could

0:59:16.800 --> 0:59:19.400
<v Speaker 3>not just summon on your phone a picture of the

0:59:19.440 --> 0:59:22.800
<v Speaker 3>Mona Lisa or the Anatomy Lesson or whatever whenever you

0:59:22.880 --> 0:59:25.400
<v Speaker 3>wanted to, or even before that, see a picture of

0:59:25.480 --> 0:59:27.880
<v Speaker 3>it in a book you know, or see a picture

0:59:28.000 --> 0:59:32.200
<v Speaker 3>reproduced in a newspaper or whatever. I guess the irony

0:59:32.360 --> 0:59:34.600
<v Speaker 3>is that I've never lived at a time when there

0:59:34.680 --> 0:59:38.080
<v Speaker 3>was not mass mechanical reproduction of art in all its forms.

0:59:38.160 --> 0:59:41.000
<v Speaker 3>So I can't really compare this world to the before times.

0:59:41.200 --> 0:59:44.720
<v Speaker 3>I never lived in the before times, so I don't know,

0:59:44.840 --> 0:59:47.240
<v Speaker 3>you know, I only know the world where you can

0:59:47.240 --> 0:59:49.800
<v Speaker 3>buy prints of the Mona Lisa for five bucks.

0:59:50.400 --> 0:59:52.320
<v Speaker 1>I guess one thing that we might compare it to

0:59:52.560 --> 0:59:57.640
<v Speaker 1>is various art installations and also these sort of attraction

0:59:58.160 --> 1:00:02.560
<v Speaker 1>themed art exhibits that that we find a lot of

1:00:02.560 --> 1:00:06.600
<v Speaker 1>times these days where there is something inherent to the art.

1:00:07.120 --> 1:00:09.560
<v Speaker 1>Maybe it's on a scale that can't be captured in

1:00:09.560 --> 1:00:12.920
<v Speaker 1>a photograph, or it is like an environment that you

1:00:12.960 --> 1:00:14.880
<v Speaker 1>were engaging in, or it's just something as simple as

1:00:14.880 --> 1:00:17.520
<v Speaker 1>a sculpture garden, you know, like, yes, you can see

1:00:18.040 --> 1:00:20.840
<v Speaker 1>like it's not two dimensional, there's a three dimensional reality

1:00:20.880 --> 1:00:23.240
<v Speaker 1>to it. There are multiple angles from which to consider it,

1:00:23.640 --> 1:00:27.720
<v Speaker 1>and therefore, you know, it is an experience in a

1:00:27.760 --> 1:00:31.160
<v Speaker 1>way that I think everybody can wrap their heads around.

1:00:31.520 --> 1:00:35.680
<v Speaker 1>And maybe the challenge there is to realize that that

1:00:35.680 --> 1:00:39.120
<v Speaker 1>that all these other forms of like two dimensional visual art,

1:00:39.560 --> 1:00:42.000
<v Speaker 1>of course, you know, they're often there's often more than

1:00:42.000 --> 1:00:44.960
<v Speaker 1>just those two dimensions to consider. With the painting but

1:00:45.080 --> 1:00:49.400
<v Speaker 1>still like even famous paintings are also the sort of

1:00:49.440 --> 1:00:52.960
<v Speaker 1>an experience, like there is there is more going on there,

1:00:52.960 --> 1:00:55.240
<v Speaker 1>even if you're not like standing in its shadow or

1:00:55.240 --> 1:00:57.120
<v Speaker 1>getting a selfie made with it, like, there is still

1:00:57.120 --> 1:00:58.920
<v Speaker 1>an experience to be had in its presence.

1:00:59.000 --> 1:01:02.600
<v Speaker 3>Absolutely, though again we also have to wonder, like how

1:01:02.680 --> 1:01:06.440
<v Speaker 3>the general culture of mechanical reproduction has affected even our

1:01:06.480 --> 1:01:11.000
<v Speaker 3>ability to relate to physical originals now right.

1:01:10.920 --> 1:01:14.360
<v Speaker 1>Right, because when we do go to those big art installations,

1:01:14.720 --> 1:01:16.480
<v Speaker 1>if there're one, that is, if it's an if it's

1:01:16.480 --> 1:01:19.520
<v Speaker 1>an installation that is marketed as hey, get yourself, you

1:01:19.600 --> 1:01:22.400
<v Speaker 1>made this sor in this environment, then we're coming back

1:01:22.480 --> 1:01:25.240
<v Speaker 1>right back around to turning it into a mass produced

1:01:25.280 --> 1:01:28.800
<v Speaker 1>image and mass produced and then personalized image that then

1:01:28.880 --> 1:01:30.400
<v Speaker 1>goes into your social media feed.

1:01:30.920 --> 1:01:33.160
<v Speaker 3>I should add finally that there is there's a whole

1:01:33.200 --> 1:01:35.640
<v Speaker 3>bunch of other stuff. This essay goes into about the

1:01:35.960 --> 1:01:39.160
<v Speaker 3>role of art and mechanical reproduction of art and how

1:01:39.200 --> 1:01:41.720
<v Speaker 3>that relates to politics and the role of art in

1:01:42.760 --> 1:01:45.840
<v Speaker 3>manipulating mass opinion and revolution and things like that.

1:01:46.600 --> 1:01:48.400
<v Speaker 1>All right, before we close out this episode, I do

1:01:48.440 --> 1:01:50.280
<v Speaker 1>want to come back to something we're talking about earlier

1:01:50.320 --> 1:01:53.760
<v Speaker 1>about this question of why might it be the case

1:01:53.840 --> 1:01:58.160
<v Speaker 1>that during one's formative years, during one's teenage years, this

1:01:58.240 --> 1:02:02.280
<v Speaker 1>question of authenticity and art was more maybe seem more important,

1:02:02.720 --> 1:02:04.960
<v Speaker 1>and brought up the idea that it might be connected

1:02:05.040 --> 1:02:09.000
<v Speaker 1>to like the highly social aspects of the teenage brain.

1:02:10.840 --> 1:02:12.680
<v Speaker 1>I was thinking about this because I was reading an

1:02:12.720 --> 1:02:15.560
<v Speaker 1>interesting take on all of this from author Jason Tugau

1:02:16.040 --> 1:02:19.680
<v Speaker 1>on Psychology Today, which tackles the subject of art forgery

1:02:19.960 --> 1:02:24.040
<v Speaker 1>via neuroesthetics, which is a discipline that looks at the

1:02:24.080 --> 1:02:27.560
<v Speaker 1>neural basis of how we perceive, contemplate, and even create

1:02:27.680 --> 1:02:31.400
<v Speaker 1>works of art. So, in neuroesthetics, which is very much

1:02:31.440 --> 1:02:34.680
<v Speaker 1>a young and continually evolving area of neurosciences, you know,

1:02:34.840 --> 1:02:37.520
<v Speaker 1>because it depends on what we know and understand about

1:02:37.960 --> 1:02:40.600
<v Speaker 1>the brain and neural networks and so forth, there's this

1:02:40.800 --> 1:02:45.800
<v Speaker 1>idea that art engages the social brain, as viewing and

1:02:45.840 --> 1:02:49.240
<v Speaker 1>considering artwork depends on some of the same networks involved

1:02:49.280 --> 1:02:50.960
<v Speaker 1>in complex social behavior.

1:02:51.240 --> 1:02:52.400
<v Speaker 3>Interesting, okay.

1:02:52.920 --> 1:02:56.000
<v Speaker 1>Furthermore, focused consideration of a work of art engages a

1:02:56.080 --> 1:02:59.640
<v Speaker 1>number of senses, invoking a pronounced consideration of space as

1:02:59.640 --> 1:03:03.800
<v Speaker 1>well as societal, cultural, and individual context. So even if you,

1:03:04.280 --> 1:03:06.240
<v Speaker 1>and I think we can if we're if we're really

1:03:06.560 --> 1:03:08.640
<v Speaker 1>self analyze, we might realize this is the case. Even

1:03:08.640 --> 1:03:10.200
<v Speaker 1>if we're at that museum and we're like, Okay, I'm

1:03:10.200 --> 1:03:12.840
<v Speaker 1>going to stand in the presence of this art. You

1:03:12.840 --> 1:03:15.840
<v Speaker 1>you can't help, but also take into account all these

1:03:15.880 --> 1:03:18.560
<v Speaker 1>other things. There's a lot going on you on some level.

1:03:18.640 --> 1:03:20.720
<v Speaker 1>You're going to be aware of how you look looking

1:03:20.760 --> 1:03:22.680
<v Speaker 1>at this piece of art. You are going to be

1:03:22.680 --> 1:03:25.480
<v Speaker 1>thinking about your own culture, the culture from which the

1:03:25.640 --> 1:03:28.040
<v Speaker 1>this this art or artist emerged, and so forth.

1:03:28.480 --> 1:03:32.880
<v Speaker 3>It is nearly maybe I reveal my own shallowness or

1:03:32.880 --> 1:03:35.040
<v Speaker 3>something by saying this, but I think it is nearly

1:03:35.080 --> 1:03:39.600
<v Speaker 3>impossible to experience a work of art without having involuntary

1:03:39.680 --> 1:03:42.880
<v Speaker 3>thoughts while you're having the experience of what other people

1:03:42.920 --> 1:03:47.400
<v Speaker 3>would think about it, and considering your self in relation

1:03:47.800 --> 1:03:51.720
<v Speaker 3>to these hypothetical other people whom you're imagining reacting to it.

1:03:52.160 --> 1:03:56.120
<v Speaker 1>Yeah. Yeah, and so in my experience off and have

1:03:56.160 --> 1:03:58.280
<v Speaker 1>to sort of check back in and realize like, no, no, no,

1:03:58.320 --> 1:04:00.560
<v Speaker 1>but stop thinking about that, let's just look the art,

1:04:01.120 --> 1:04:04.640
<v Speaker 1>and so forth. So there's a lot going on when

1:04:04.680 --> 1:04:07.560
<v Speaker 1>we look at art. But to gall citing feeling of

1:04:07.640 --> 1:04:11.760
<v Speaker 1>beauty author Gabriel Starr says that the result, the ideal

1:04:11.800 --> 1:04:15.160
<v Speaker 1>result here when we're viewing art is a feeling of harmony,

1:04:15.240 --> 1:04:19.400
<v Speaker 1>a harmony that can be disrupted if we learn that

1:04:19.480 --> 1:04:22.080
<v Speaker 1>the piece of art reviewing is not authentic, which is

1:04:22.120 --> 1:04:24.720
<v Speaker 1>to say, you know, fake to some degree or another.

1:04:25.360 --> 1:04:27.480
<v Speaker 1>And and this makes sense, this falls along with what

1:04:27.480 --> 1:04:29.760
<v Speaker 1>we've been talking about. I think we can easily turn

1:04:29.760 --> 1:04:33.919
<v Speaker 1>to various experiences of disruption in our association with any

1:04:33.960 --> 1:04:37.080
<v Speaker 1>given work of art or creative project. You know what

1:04:37.200 --> 1:04:39.360
<v Speaker 1>happens when you find out a piece of work is

1:04:39.720 --> 1:04:42.680
<v Speaker 1>to some degree inauthentic. What about when you find out

1:04:42.680 --> 1:04:45.920
<v Speaker 1>that the creator to some degree is inauthentic or they

1:04:45.920 --> 1:04:48.720
<v Speaker 1>are not what you thought they were. Your appreciation of

1:04:48.720 --> 1:04:51.040
<v Speaker 1>a work may not depend one hundred percent on that

1:04:51.160 --> 1:04:55.000
<v Speaker 1>idea that you had about its creator's authenticity or character,

1:04:55.320 --> 1:04:59.160
<v Speaker 1>but a change is still likely to occur. And I

1:04:59.160 --> 1:05:01.600
<v Speaker 1>think we can all think too examples of that in

1:05:01.640 --> 1:05:03.680
<v Speaker 1>our own appreciation of the arts.

1:05:04.440 --> 1:05:09.439
<v Speaker 3>Yeah, there is a feeling of betrayal that comes when

1:05:09.480 --> 1:05:12.560
<v Speaker 3>you find out something, You find out something you really

1:05:12.600 --> 1:05:15.280
<v Speaker 3>don't like about the creator of a work of art

1:05:15.320 --> 1:05:18.160
<v Speaker 3>that you do like. That is not present when you

1:05:18.240 --> 1:05:21.040
<v Speaker 3>just find out something you don't like about a random

1:05:21.080 --> 1:05:22.000
<v Speaker 3>public figure.

1:05:22.560 --> 1:05:26.960
<v Speaker 1>Yeah, yeah, and it's it's, it's it can be a

1:05:26.960 --> 1:05:29.080
<v Speaker 1>struggle sometimes, you know, and at times it can feel

1:05:29.120 --> 1:05:32.600
<v Speaker 1>like if you enjoy a particular work of art or

1:05:32.600 --> 1:05:34.640
<v Speaker 1>a film or music, you don't want to know too

1:05:34.720 --> 1:05:37.440
<v Speaker 1>much about the person who created it, because if you

1:05:37.560 --> 1:05:39.560
<v Speaker 1>the more you know, the more likely you are to

1:05:39.600 --> 1:05:42.040
<v Speaker 1>find something that you disagree with or don't like and

1:05:42.080 --> 1:05:44.400
<v Speaker 1>then could tarnish the work of art. But then the

1:05:44.440 --> 1:05:47.120
<v Speaker 1>other side is there's also lots of stuff you can

1:05:47.120 --> 1:05:50.400
<v Speaker 1>find out about an artist that enhances your experience of

1:05:50.440 --> 1:05:54.840
<v Speaker 1>a given work. So it's it's often it often seems

1:05:54.880 --> 1:05:59.440
<v Speaker 1>like it's worth diving into. You know, you may find

1:05:59.440 --> 1:06:03.080
<v Speaker 1>something that enhances your understanding of art that is already

1:06:03.960 --> 1:06:04.800
<v Speaker 1>enriching your life.

1:06:05.440 --> 1:06:09.120
<v Speaker 3>Nevertheless, I think even if you're not thinking about the artist,

1:06:09.400 --> 1:06:12.600
<v Speaker 3>I totally see what you were saying here about this

1:06:12.640 --> 1:06:17.840
<v Speaker 3>source claiming that our experience of art is to a

1:06:17.920 --> 1:06:22.560
<v Speaker 3>large degree engaging the social brain. That seems very true

1:06:22.600 --> 1:06:26.520
<v Speaker 3>to me. That whether it's you know that music, the

1:06:26.560 --> 1:06:29.120
<v Speaker 3>band you like, you worry if they're the real deal

1:06:29.200 --> 1:06:32.520
<v Speaker 3>or if they're fake or it's movies or it's painting.

1:06:32.760 --> 1:06:36.960
<v Speaker 3>I feel like it is. It's inescapable that there's some

1:06:37.280 --> 1:06:40.080
<v Speaker 3>part of engaging with the work of art that's kind

1:06:40.120 --> 1:06:42.760
<v Speaker 3>of like meeting a person, or it's kind of like

1:06:42.840 --> 1:06:47.000
<v Speaker 3>considering interactions between a social group that rings very true

1:06:47.040 --> 1:06:47.280
<v Speaker 3>to me.

1:06:48.240 --> 1:06:50.000
<v Speaker 1>All Right, well, we're gonna go ahead and cut it

1:06:50.040 --> 1:06:52.160
<v Speaker 1>off right here, but obviously we'd love to hear from

1:06:52.200 --> 1:06:54.720
<v Speaker 1>you out there, because I know that listeners inevitably have

1:06:54.760 --> 1:06:58.160
<v Speaker 1>thoughts about all of this, about inauthenticity and authenticity and

1:06:58.200 --> 1:07:02.400
<v Speaker 1>fakery in them, in the various mediums, the various art

1:07:02.440 --> 1:07:06.360
<v Speaker 1>forms that we've discussed here, or life in general. So

1:07:06.520 --> 1:07:08.479
<v Speaker 1>write in we would love to hear from you. We'll

1:07:08.600 --> 1:07:10.760
<v Speaker 1>throw out that email address here in a minute, but

1:07:10.840 --> 1:07:12.160
<v Speaker 1>just a remind it. The Stuff to Blow Your Mind

1:07:12.240 --> 1:07:14.520
<v Speaker 1>is primarily a science and culture podcast, with core episodes

1:07:14.520 --> 1:07:17.920
<v Speaker 1>on Tuesdays and Thursday, short form episode on Wednesdays. On Mondays,

1:07:17.920 --> 1:07:20.040
<v Speaker 1>we do listener may on Fridays, we set aside most

1:07:20.040 --> 1:07:22.160
<v Speaker 1>serious concerns to just talk about a weird film on

1:07:22.240 --> 1:07:25.280
<v Speaker 1>Weird House Cinema. You can follow us on social media

1:07:25.400 --> 1:07:29.040
<v Speaker 1>wherever you get your social media, We're probably there rate

1:07:29.080 --> 1:07:30.680
<v Speaker 1>and review the show wherever you have the power to

1:07:30.720 --> 1:07:33.040
<v Speaker 1>do so. That really helps us out and we appreciate it,

1:07:33.560 --> 1:07:36.160
<v Speaker 1>and I believe that's it. What else do you have

1:07:36.240 --> 1:07:37.080
<v Speaker 1>for us here, Joe?

1:07:37.640 --> 1:07:40.680
<v Speaker 3>Nothing else except to say our regular audio producer JJ

1:07:40.800 --> 1:07:43.760
<v Speaker 3>Posway is out this week, so huge thanks to our

1:07:43.880 --> 1:07:48.440
<v Speaker 3>guest producer Paul Decant. Thank you, Paul. Let's see if

1:07:48.520 --> 1:07:51.480
<v Speaker 3>you have anything you'd like to get in touch with

1:07:51.560 --> 1:07:53.800
<v Speaker 3>us with, if you'd like to suggest a topic for

1:07:53.840 --> 1:07:56.840
<v Speaker 3>a future episode, if you would like to send us

1:07:56.840 --> 1:07:58.840
<v Speaker 3>feedback on this episode or any other, or if you'd

1:07:58.880 --> 1:08:01.160
<v Speaker 3>just like to say hi, you can email us at

1:08:01.280 --> 1:08:11.600
<v Speaker 3>contact at stuff to Blow your Mind dot com.

1:08:11.640 --> 1:08:14.600
<v Speaker 2>Stuff to Blow Your Mind is production of iHeartRadio. For

1:08:14.680 --> 1:08:17.439
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