nyctaeus:

Ad Reinhardt, from ‘How to Look at Art, Arts & Architecture’ (1946)

nyctaeus:

Ad Reinhardt, from ‘How to Look at Art, Arts & Architecture’ (1946)

Reblogged from Notational

Did you know-

Out of 2 million arts graduates 

nationally, only 10 percent, or 

200,000 people, make their primary 

earnings as working artists.

BFAMFAPhD have spent the past six months working with the Census Bureau’s ACS data to draw an accurate picture of the lives of working artists in America. Their report paints a stark picture of the prospects for today’s art students who hope to someday make a living in the arts.

Read the report.

Interact with the data.

Get involved.

Land is not what it used to be, anyway. It’s not a proxy for money, which can now be created out of thin air, or derived from code. The economy has been dematerialized, based on intellectual property instead of physical things. A place like the Delta—and all farmland—is less important than it used to be, when enchanting food out of the soil was the purpose of life. That’s why economists don’t mind if most of the farmland goes away. We can always import food from some poorer place.
Positively winning at CoffeeScript today.

Positively winning at CoffeeScript today.

Reblogged from Kitten Kitten

Metal plates send messages to airport x-ray screeners [2008]

mostlysignssomeportents:

One of my favorite artists, Evan Roth, is working on a project that will be released soon - the pictures say it all, it’s a “carry on” communication system. These metal places contain messages which will appear when they are X-Rayed. The project isn’t quite done yet, Evan needs access to an X-Ray machine to take some photos and document. If you have access to an X-Ray machine he’s willing to give you a set of the plates for helping out (email fi5e [at] ni9e.com].

Read the rest…

“Yes, government means violence and it is evil,” you admit; “but can we do without it?”

That is just what we want to talk over. Now, if I should ask you whether you need government, I’m sure you would answer that you don’t, but that it is for the others that it is needed.

But if you should ask any one of those “others,” he would reply as you do: he would say that he does not need it, but that it is necessary “for the others.”

Why does every one think that he can be decent enough without the policeman, but that the club is needed for “the others”?