Albert Einstein Tells His Son That the Key to Learning & Happiness Is Losing Yourself in Creativity (or “Finding Flow”)

As one par­tic­u­lar­ly astute observ­er of human emo­tions might put it, it is a truth uni­ver­sal­ly acknowl­edged that we can’t all be Albert Ein­stein. In fact, none of us can. That unique expe­ri­ence was denied even Einstein’s son Hans Albert, though he did go on to his own dis­tin­guished career as an engi­neer and pro­fes­sor of hydraulics. Ein­stein father and son had a strained rela­tion­ship, yet the great physi­cist had a hand in his son’s suc­cess, inspir­ing him to pur­sue his sci­en­tif­ic pas­sion. But Einstein’s pater­nal encour­age­ment extend­ed fur­ther, beyond sci­en­tif­ic pur­suits and toward a gen­er­al the­o­ry of learn­ing and enjoy­ment that sug­gests we can be hap­pi­est and most pro­duc­tive when being most our­selves.

While liv­ing in Berlin in 1915, Ein­stein wrote a poignant let­ter to his son, just two days after fin­ish­ing his the­o­ry of gen­er­al rel­a­tiv­i­ty. His tone swings from buoy­ant to pained—lamenting his family’s “awk­ward” sep­a­ra­tion and propos­ing to spend more time with Albert, as he calls him. His son can “learn many good and beau­ti­ful things from me,” writes Ein­stein, “These days I have com­plet­ed one of the most beau­ti­ful works of my life.”

Ein­stein also writes, “I am very pleased that you find joy with the piano. This and car­pen­try are in my opin­ion for your age the best pur­suits.” An ama­teur musi­cian him­self, Ein­stein under­stood the val­ue of devel­op­ing an infor­mal avo­ca­tion. “Main­ly play the things on the piano which please you,” he tells his son, “even if the teacher does not assign those.” Doing what you love, the way you like to do it, he goes on, “is the way to learn the most, that when you are doing some­thing with such enjoy­ment that you don’t notice that the time pass­es.”

This great theme of total immer­sion in a cre­ative endeav­or sur­faced sev­er­al decades lat­er in anoth­er scientist’s work, that of Hun­gar­i­an psy­chol­o­gist Mihaly Csik­szent­mi­ha­lyi, described by Mar­tin Selig­man—for­mer Pres­i­dent of the Amer­i­can Psy­cho­log­i­cal Association—as “the world’s lead­ing researcher” in the field of pos­i­tive psy­chol­o­gy. Pre­sent­ed in his pop­u­lar TED talk above, and at more length in his books on the sub­ject, Csikszentmihalyi’s insights into human flour­ish­ing mir­ror Einstein’s: he calls such cre­ative immer­sion “flow,” or the state of “being com­plete­ly involved in an activ­i­ty for its own sake.”

The ego falls away. Time flies. Every action, move­ment, and thought fol­lows inevitably from the pre­vi­ous one, like play­ing jazz. Your whole being is involved, and you’re using your skills to the utmost.

Con­trary to our usu­al con­cep­tions of using one’s “skills to the utmost,” Csik­szent­mi­ha­lyi tells us that the reward for enter­ing such a state is not the mate­r­i­al ben­e­fits it gen­er­ates, but the pos­i­tive emo­tions. These emo­tions, as Ein­stein the­o­rized, not only moti­vate us to become bet­ter, but they also pro­vide a source of mean­ing no amount of finan­cial gain above a min­i­mum lev­el can offer. “The lack of basic mate­r­i­al resources con­tributes to unhap­pi­ness,” Csikszentmihalyi’s data demon­strates, “but the increase in mate­r­i­al resources does not increase hap­pi­ness.” While none of us can be Ein­stein, Csik­szent­mi­ha­lyi tells us we can all ben­e­fit from Einstein’s advice, by doing what­ev­er we do to the best of our abil­i­ties and with­out any motive oth­er than sheer plea­sure.

Note: An ear­li­er ver­sion of this post appeared on our site in 2015.

Relat­ed Con­tent:

How to Enter a ‘Flow State’ on Com­mand: Peak Per­for­mance Mind Hack Explained in 7 Min­utes

Cre­ativ­i­ty, Not Mon­ey, is the Key to Hap­pi­ness: Dis­cov­er Psy­chol­o­gist Mihaly Csikszentmihaly’s The­o­ry of “Flow”

How to Get into a Cre­ative “Flow State”: A Short Mas­ter­class

How to Enter Flow State, Increase Your Abil­i­ty to Con­cen­trate, and Let Your Ego Fall Away : An Ani­mat­ed Primer

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Iconic Animator Chuck Jones Creates an Oscar-Winning Animation About the Virtues of Universal Health Care (1949)

While our coun­try looks like it might be com­ing apart at the seams, it’s good to revis­it, every once in a while, moments when it did work. And that’s not so that we can feel nos­tal­gic about a lost time, but so that we can remind our­selves how, giv­en the right con­di­tions, things could work well once again.

One exam­ple from his­to­ry (and recent­ly redis­cov­ered by a num­ber of blogs dur­ing the AHCA deba­cle in Con­gress) is this gov­ern­ment pro­pa­gan­da film from 1949—the Har­ry S. Tru­man era—that pro­motes the idea of cra­dle-to-grave health care, and all for three cents a week. This mon­ey went to school nurs­es, nutri­tion­ists, fam­i­ly doc­tors, and neigh­bor­hood health depart­ments.

Direct­ed by Chuck Jones, bet­ter known for ani­mat­ing Bugs Bun­ny, Porky Pig, Daffy Duck, and the Road Run­ner, “So Much for So Lit­tle” fol­lows our main char­ac­ter from infancy—where doc­tors help immu­nize babies against whoop­ing cough, diph­the­ria, rheumat­ic fever, and smallpox—through school to dat­ing, mar­riage, becom­ing par­ents, and set­tling into a nice, healthy retire­ment. Along the way, the gov­ern­ment has made sure that health care is noth­ing to wor­ry about.

The film won an Acad­e­my Award in 1950 for Doc­u­men­tary Short Subject—not best sci-fi, despite how rad­i­cal this all sounds.

So what hap­pened? John Maher at the blog Dot and Line puts it this way:

Par­ti­san­ship and cap­i­tal­ism and racist zon­ing poli­cies shat­tered its ide­al­is­tic dream that Amer­i­cans might actu­al­ly pay com­mu­nal­ly for their health as well as that of their neigh­bors and fel­low cit­i­zens.

Three cents per Amer­i­can per week wouldn’t cut it now in terms of uni­ver­sal health cov­er­age. But accord­ing to Maher, quot­ing a 2009 Kingsepp study on the orig­i­nal Afford­able Care Act, tax­pay­ers would have to pay $3.61 a week.

So folks, don’t get despon­dent, get ide­al­is­tic. The Great­est Gen­er­a­tion came back from WWII with a grand ide­al­ism. Maybe this cur­rent gen­er­a­tion just needs to fight and defeat Nazis all over again…

Note: An ear­li­er ver­sion of this post appeared on our site in 2017.

Relat­ed Con­tent:

The Evo­lu­tion of Chuck Jones, the Artist Behind Bugs Bun­ny, Daffy Duck & Oth­er Looney Tunes Leg­ends: A Video Essay

How to Draw Bugs Bun­ny: A Primer by Leg­endary Ani­ma­tor Chuck Jones

Chuck Jones’ 9 Rules For Draw­ing Road Run­ner Car­toons, or How to Cre­ate a Min­i­mal­ist Mas­ter­piece

Chuck Jones’ The Dot and the Line Cel­e­brates Geom­e­try & Hard Work: An Oscar-Win­ning Ani­ma­tion (1965)

Ted Mills is a free­lance writer on the arts.

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Do You Really Need to Take 10,000 Steps a Day?

We are reg­u­lar­ly urged to take 10,000 steps a day. How­ev­er, it turns out 10,000 isn’t exact­ly a num­ber anchored in sci­ence. Rather, it’s a prod­uct of mar­ket­ing. Accord­ing to a Har­vard med­ical web­site, that fig­ure goes back to “1965, when a Japan­ese com­pa­ny made a device named Man­po-kei, which trans­lates to ’10,000 steps meter.’ ” 10,000 like­ly sound­ed bet­ter than a more pre­cise num­ber. And so it began.

So this rais­es the ques­tion: what’s the ide­al num­ber of steps accord­ing to sci­ence? Dr. I‑Min Lee, a pro­fes­sor of med­i­cine at Har­vard Med­ical School, focused on that ques­tion and deter­mined that mor­tal­i­ty rates decline when women increase their steps from low­er lev­els (e.g., 2,000 steps) to 4,400 steps per day, with gains increas­ing until they reach 7,500 steps. From there, the gains lev­el out. (Read the JAMA study here.) Mean­while, a Euro­pean study, which mon­i­tored 226,000 par­tic­i­pants, found that peo­ple who walked more than 2,337 steps dai­ly could start low­er­ing their risk of dying from heart dis­ease. And peo­ple who walked more than 3,867 steps dai­ly could start reduc­ing their risk of dying from any cause over­all. How­ev­er, unlike the Har­vard study, the Euro­pean study found that adding more steps con­tin­ues to low­er mor­tal­i­ty rates, with gains accru­ing past 7,500 steps, and per­haps beyond 20,000 steps. What’s the exact sweet spot? We’ll need more research to fig­ure that out. Until then, the exist­ing research sug­gests that it pays to spend time with your walk­ing shoes.

The new video above come from TED-Ed.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent 

How Walk­ing Fos­ters Cre­ativ­i­ty: Stan­ford Researchers Con­firm What Philoso­phers & Writ­ers Have Always Known

British Doc­tors To Pre­scribe Arts & Cul­ture to Patients: “The Arts Are Essen­tial to our Health and Well­be­ing”

This Is Your Brain on Exer­cise: Why Phys­i­cal Exer­cise (Not Men­tal Games) Might Be the Best Way to Keep Your Mind Sharp

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How Carl Jung Inspired the Creation of Alcoholics Anonymous

There may be as many doors into Alco­holics Anony­mous in the 21st cen­tu­ry as there are peo­ple who walk through them—from every world reli­gion to no reli­gion. The “inter­na­tion­al mutu­al-aid fel­low­ship” has had “a sig­nif­i­cant and long-term effect on the cul­ture of the Unit­ed States,” writes Worces­ter State Uni­ver­si­ty pro­fes­sor of psy­chol­o­gy Charles Fox at Aeon. Indeed, its influ­ence is glob­al. From its incep­tion in 1935, A.A. has rep­re­sent­ed an “enor­mous­ly pop­u­lar ther­a­py, and a tes­ta­ment to the inter­dis­ci­pli­nary nature of health and well­ness.”

A.A. has also rep­re­sent­ed, at least cul­tur­al­ly, a remark­able syn­the­sis of behav­ioral sci­ence and spir­i­tu­al­i­ty that trans­lates into scores of dif­fer­ent lan­guages, beliefs, and prac­tices. Or at least that’s the way it can appear from brows­ing the scores of books on A.A.’s 12-Steps and Bud­dhism, Yoga, Catholi­cism, Judaism, Indige­nous faith tra­di­tions, shaman­ist prac­tices, Sto­icism, sec­u­lar human­ism, and, of course, psy­chol­o­gy.

His­tor­i­cal­ly, and often in prac­tice, how­ev­er, the (non)organization of world­wide fel­low­ships has rep­re­sent­ed a much nar­row­er tra­di­tion, inher­it­ed from the evan­gel­i­cal (small “e”) Chris­t­ian Oxford Group, or as A.A. founder Bill Wil­son called them, “the ‘O.G.’” Wil­son cred­its the Oxford Group for the method­ol­o­gy of A.A.: “their large empha­sis upon the prin­ci­ples of self-sur­vey, con­fes­sion, resti­tu­tion, and the giv­ing of one­self in ser­vice to oth­ers.”

The Oxford Group’s the­ol­o­gy, though qual­i­fied and tem­pered, also made its way into many of A.A.’s basic prin­ci­ples. But for the recov­ery group’s gen­e­sis, Wil­son cites a more sec­u­lar author­i­ty, Carl Jung. The famous Swiss psy­chi­a­trist took a keen inter­est in alco­holism in the 1920s. Wil­son wrote to Jung in 1961 to express his “great appre­ci­a­tion” for his efforts. “A cer­tain con­ver­sa­tion you once had with one of your patients, a Mr. Row­land H. back in the ear­ly 1930’s,” Wil­son explains, “did play a crit­i­cal role in the found­ing of our Fel­low­ship.”

Jung may not have known his influ­ence on the recov­ery move­ment, Wil­son says, although alco­holics had account­ed for “about 13 per­cent of all admis­sions” in his prac­tice, notes Fox. One of his patients, Row­land H.—or Row­land Haz­ard, “invest­ment banker and for­mer state sen­a­tor from Rhode Island”—came to Jung in des­per­a­tion, saw him dai­ly for a peri­od of sev­er­al months, stopped drink­ing, then relapsed. Brought back to Jung by his cousin, Haz­ard was told that his case was hope­less short of a reli­gious con­ver­sion. As Wil­son puts it in his let­ter:

[Y]ou frankly told him of his hope­less­ness, so far as any fur­ther med­ical or psy­chi­atric treat­ment might be con­cerned. This can­did and hum­ble state­ment of yours was beyond doubt the first foun­da­tion stone upon which our Soci­ety has since been built.

Jung also told Haz­ard that con­ver­sion expe­ri­ences were incred­i­bly rare and rec­om­mend­ed that he “place him­self in a reli­gious atmos­phere and hope for the best,” as Wil­son remem­bers. But he did not spec­i­fy any par­tic­u­lar reli­gion. Haz­ard dis­cov­ered the Oxford Group. He might, as far as Jung was con­cerned, have met God as he under­stood it any­where. “His crav­ing for alco­hol was the equiv­a­lent,” wrote the psy­chi­a­trist in a reply to Wil­son, “on a low lev­el, of the spir­i­tu­al thirst of our being for whole­ness, expressed in medieval lan­guage: the union with God.”

In his reply let­ter to Wil­son, Jung uses reli­gious lan­guage alle­gor­i­cal­ly. AA took the idea of con­ver­sion more lit­er­al­ly. Though it wres­tled with the plight of the agnos­tic, the Big Book con­clud­ed that such peo­ple must even­tu­al­ly see the light. Jung, on the oth­er hand, seems very care­ful to avoid a strict­ly reli­gious inter­pre­ta­tion of his advice to Haz­ard, who start­ed the first small group that would con­vert Wil­son to sobri­ety and to Oxford Group meth­ods.

“How could one for­mu­late such an insight that is not mis­un­der­stood in our days?” Jung asks. “The only right and legit­i­mate way to such an expe­ri­ence is that it hap­pens to you in real­i­ty and it can only hap­pen to you when you walk on a path which leads you to a high­er under­stand­ing.” Sobri­ety could be achieved through “a high­er edu­ca­tion of the mind beyond the con­fines of mere rationalism”—through an enlight­en­ment or con­ver­sion expe­ri­ence, that is. It might also occur through “an act of grace or through a per­son­al and hon­est con­tact with friends.”

Though most found­ing mem­bers of AA fought for the stricter inter­pre­ta­tion of Jung’s pre­scrip­tion, Wil­son always enter­tained the idea that mul­ti­ple paths might bring alco­holics to the same goal, even includ­ing mod­ern med­i­cine. He drew on the med­ical opin­ions of Dr. William D. Silk­worth, who the­o­rized that alco­holism was in part a phys­i­cal dis­ease, “a sort of metab­o­lism dif­fi­cul­ty which he then called an aller­gy.” Even after his own con­ver­sion expe­ri­ence, which Silk­worth, like Jung, rec­om­mend­ed he pur­sue, Wil­son exper­i­ment­ed with vit­a­min ther­a­pies, through the influ­ence of Aldous Hux­ley.

His search to under­stand his mys­ti­cal “white light” moment in a New York detox room also led Wil­son to William James’ Vari­eties of Reli­gious Expe­ri­ence. The book “gave me the real­iza­tion,” he wrote to Jung, “that most con­ver­sion expe­ri­ences, what­ev­er their vari­ety, do have a com­mon denom­i­na­tor of ego col­lapse at depth.” He even thought that LSD could act as such a “tem­po­rary ego-reduc­er” after he took the drug under super­vi­sion of British psy­chi­a­trist Humphrey Osmond. (Jung like­ly would have opposed what he called “short cuts” like psy­che­del­ic drugs.)

In the let­ters between Wil­son and Jung, as Ian McCabe argues in Carl Jung and Alco­holics Anony­mous, we see mutu­al admi­ra­tion between the two, as well as mutu­al influ­ence. “Bill Wil­son,” writes McCabe’s pub­lish­er, “was encour­aged by Jung’s writ­ings to pro­mote the spir­i­tu­al aspect of recov­ery,” an aspect that took on a par­tic­u­lar­ly reli­gious char­ac­ter in Alco­holics Anony­mous. For his part, Jung, “influ­enced by A.A.’s suc­cess… gave ‘com­plete and detailed instruc­tions’ on how the A.A. group for­mat could be devel­oped fur­ther and used by ‘gen­er­al neu­rotics.’” And so it has, though more on the Oxford Group mod­el than the more mys­ti­cal Jun­gian. It might well have been oth­er­wise.

Read more about Jung’s influ­ence on AA over at Aeon.

Note: Note: An ear­li­er ver­sion of this post appeared on our site in 2019.

Relat­ed Con­tent:

Carl Jung Offers an Intro­duc­tion to His Psy­cho­log­i­cal Thought in a 3‑Hour Inter­view (1957)

Take Carl Jung’s Word Asso­ci­a­tion Test, a Quick Route Into the Sub­con­scious (1910)

Carl Jung’s Hand-Drawn, Rarely-Seen Man­u­script The Red Book

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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Alain de Botton Presents an ASMR Reading of Proust’s Swann’s Way

Mar­cel Proust wrote Remem­brance of Things Past (À la recherche du temps per­du) over many years. The first vol­ume, Swan­n’s Way (Du côté de chez Swann), came out in 1913, and the last vol­ume, Time Regained (Le Temps retrou­vé), was pub­lished posthu­mous­ly in 1927. A mon­u­men­tal explo­ration of mem­o­ry, time, and human expe­ri­ence, the sev­en-vol­ume nov­el con­sists of 1,267,069 words. That dou­bles those in Tol­stoy’s War and Peace, mak­ing it one of the longest nov­els ever writ­ten.

Above, you can hear Alain de Bot­ton (author of How Proust Can Change Your Life) read the open­ing lines of Swan­n’s Way, with the goal of … well… putting you to sleep. His YouTube chan­nel writes: Proust’s nov­el “is very beau­ti­ful — and in a way a lit­tle bor­ing too. This is for all those among us who suf­fer from insom­nia — to send you into the best kind of sleep.” Make sure you add this 26-minute record­ing to your sleep/ASMR playlist. For de Bot­ton’s intro­duc­tion to the lit­er­ary phi­los­o­phy of Mar­cel Proust, watch this video here.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent 

An Intro­duc­tion to the Lit­er­ary Phi­los­o­phy of Mar­cel Proust, Pre­sent­ed in a Mon­ty Python-Style Ani­ma­tion

Mar­cel Proust Fills Out a Ques­tion­naire in 1890: The Man­u­script of the ‘Proust Ques­tion­naire’

The First Known Footage of Mar­cel Proust Dis­cov­ered: Watch It Online

The Cork-Lined Bed­room & Writ­ing Room of Mar­cel Proust, the Orig­i­nal Mas­ter of Social Dis­tanc­ing

6,000 Let­ters by Mar­cel Proust to Be Dig­i­tized & Put Online

Is Coffee Good for You?: A Coffee Connoisseur Reviews the Scientific Research

Accord­ing to NPR, “Caf­feine is the most wide­ly con­sumed drug in the world. Here in the U.S., accord­ing to a 2022 sur­vey, more than 93% of adults con­sume caf­feine, and of those, 75% con­sume caf­feine at least once a day.” Giv­en the preva­lence of cof­fee world­wide, it pays to ask a sim­ple ques­tion: Is cof­fee good for you? Above, James Hoff­mann, the author of The World Atlas of Cof­fee, pro­vides an overview of research exam­in­ing the rela­tion­ship between cof­fee and var­i­ous dimen­sions of health, includ­ing the gut/microbiome, sleep, can­cer, cog­ni­tion, mor­tal­i­ty and more. If you want to explore this sub­ject more deeply, Hoff­mann has cre­at­ed a list of the research papers reviewed here.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent 

Philoso­phers Drink­ing Cof­fee: The Exces­sive Habits of Kant, Voltaire & Kierkegaard

How Cof­fee Affects Your Brain: A Very Quick Primer

Why Cof­fee Naps Will Perk You Up More Than Either Cof­fee, or Naps, Alone

Paul Gia­mat­ti Plays Hon­oré de Balzac, Hopped Up on 50 Cof­fees Per Day

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The Map of Medicine: A Comprehensive Animation Shows How the Fields of Modern Medicine Fit Together

The Hip­po­crat­ic Oath is pop­u­lar­ly imag­ined as begin­ning with, or at least involv­ing, the com­mand “First, do no harm.” In fact, noth­ing like it appears among the orig­i­nal Greek words attrib­uted to Hip­pocrates; the Latin phrase pri­mum non nocere seems to have been added in the sev­enth cen­tu­ry. But the prin­ci­ple makes a high­ly suit­able start­ing point for Dominic Wal­li­man’s video tour above of his new Com­pre­hen­sive Map of Med­i­cine. A physi­cist and sci­ence writer, Wal­li­man has pre­vi­ous­ly been fea­tured many times here on Open Cul­ture for his Youtube chan­nel Domain of Sci­ence and his maps of oth­er fields, from physics, chem­istry, and biol­o­gy to math­e­mat­ics, engi­neer­ing, and com­put­er sci­ence.

This new map marks a return after what, to Wal­li­man’s fans, felt like a long hia­tus indeed. The pro­longed absence speaks to the ambi­tion of the project, whose sub­ject demands the inte­gra­tion of a large num­ber of fields and sub-fields both the­o­ret­i­cal and prac­ti­cal.

For med­i­cine exist­ed long before sci­ence — sci­ence as we know it today, at least— and two and a half mil­len­nia after the time of Hip­pocrates, the con­nec­tions and inter­ac­tions between the realm of med­i­cine presided over by doc­tors and that presided over by sci­en­tists are com­plex and not eas­i­ly under­stood by the pub­lic. Hence the impor­tance of Wal­li­man’s clar­i­ty of visu­al expla­na­tion, as it has evolved through­out his sci­en­tif­ic map-mak­ing career, as well as his clar­i­ty of ver­bal expla­na­tion, on dis­play through all 50 min­utes of this video.

As Wal­li­man empha­sizes right at the out­set, he isn’t a med­ical doc­tor — but he is a “doc­tor” in the sense that he has a PhD, and intel­lec­tu­al­ly, he comes more than well-placed to under­stand how each part of med­i­cine relates to the oth­ers. This is espe­cial­ly true of a less­er-known area of study like med­ical physics, whose fruits include imag­ing tech­niques like X‑ray, MRI, CT, and ultra­sound, with which many of us have first-hand expe­ri­ence as patients. Few non-spe­cial­ists will ever be direct­ly involved in the prac­tice of, say, biol­o­gy or engi­neer­ing, but in the twen­ty-first cen­tu­ry, it’s the rare human being indeed who nev­er encoun­ters the real­i­ty of med­i­cine. The next time you find your­self in treat­ment, it cer­tain­ly could­n’t do any harm to ori­ent your­self on its map.

Relat­ed con­tent:

The Map of Biol­o­gy: Ani­ma­tion Shows How All the Dif­fer­ent Fields in Biol­o­gy Fit Togeth­er

Every­thing You Need To Know About Virus­es: A Quick Visu­al Expla­na­tion of Virus­es in 9 Images

The Map of Chem­istry: New Ani­ma­tion Sum­ma­rizes the Entire Field of Chem­istry in 12 Min­utes

Down­load 100,000+ Images From The His­to­ry of Med­i­cine, All Free Cour­tesy of The Well­come Library

Info­graph­ics Show How the Dif­fer­ent Fields of Biol­o­gy, Chem­istry, Math­e­mat­ics, Physics & Com­put­er Sci­ence Fit Togeth­er

The Archive of Heal­ing Is Now Online: UCLA’s Dig­i­tal Data­base Pro­vides Access to Thou­sands of Tra­di­tion­al & Alter­na­tive Heal­ing Meth­ods

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Urine Wheels in Medieval Manuscripts: Discover the Curious Diagnostic Tool Used by Medieval Doctors

If you went to the doc­tor in late medieval Europe hop­ing to get a health com­plaint checked out, you could be sure of one thing: you’d have to hand over a urine sam­ple. Though it dates back at least as far as the fourth mil­len­ni­um BC, the prac­tice of uroscopy, as it’s called, seems to have been regard­ed as a near-uni­ver­sal diag­nos­tic tool by the thir­teenth cen­tu­ry. At Medievalists.net, you can read excerpts of the then-defin­i­tive text On Urines, writ­ten about that time by French roy­al physi­cian Gilles de Cor­beil.

When a skilled physi­cian exam­ines a patien­t’s urine, de Cor­beil explains, “health or ill­ness, strength or debil­i­ty, defi­cien­cy, excess, or bal­ance, are deter­mined with cer­tain­ty.” Urine “dark­ened by a black cloudi­ness, and mud­died with sed­i­ment, if pro­duced on a crit­i­cal day of an ill­ness, and accom­pa­nied by poor hear­ing and insom­nia, por­tends a flux of blood from the nose”; depend­ing on oth­er fac­tors, “the patient will die or recov­er.”

Urine that looks livid near the sur­face could indi­cate a vari­ety of con­di­tions: “a mild form of hemitri­teus fever; falling sick­ness; ascites; syn­ochal fever; the rup­ture of a vein; catarrh, stran­gury; an ail­ment of the womb; a flux; a defect of the lungs; pain in the joints; con­sump­tive phithi­sis; the extinc­tion of nat­ur­al heat.”

White urine could be a sig­nal of every­thing from drop­sy to lipothymia to hem­or­rhoids; wine-col­ored urine “means dan­ger to health when it accom­pa­nies a con­tin­ued fever; it is less to be feared if there is no fever.”

We may feel tempt­ed, 800 years lat­er, to dis­card all of this as pre-sci­en­tif­ic non­sense. But com­pared with oth­er diag­nos­tic meth­ods in the Mid­dle Ages, uroscopy had a decent track record. “Urine was a par­tic­u­lar­ly use­ful tool for diag­nos­ing lep­rosy,” writes the Pub­lic Domain Review’s Kather­ine Har­vey, “because the imme­di­ate phys­i­o­log­i­cal cause was thought to be a mal­func­tion­ing liv­er — an organ which was cen­tral to the diges­tive process, and thus any prob­lems would be vis­i­ble in the urine.” Indeed, “new forms of urine analy­sis have devel­oped from these ancient tra­di­tions, and our present-day med­ical land­scape is awash with urine sam­ples.”

That’s cer­tain­ly a vivid image, and so are the “urine wheels” that accom­pa­ny Har­vey’s piece: elab­o­rate illus­tra­tions designed to help doc­tors iden­ti­fy the par­tic­u­lar hue of a giv­en sam­ple, each one col­ored with the best pig­men­ta­tion tech­niques of the time. But “there was no stan­dard­iza­tion,” notes Atlas Obscu­ra’s Sarah Laskow, “and while some book pub­lish­ers cre­at­ed detailed col­or­ing instruc­tions, the arti­sans who did the work didn’t always con­form to those spec­i­fi­ca­tions.” As much pres­tige as these vol­umes sure­ly exud­ed on the book­shelf, it was as true then as it is now that you become a good doc­tor not by read­ing man­u­als, but by get­ting your hands dirty.

via The Pub­lic Domain Review

Relat­ed con­tent:

Behold the Medieval Wound Man: The Poor Soul Who Illus­trat­ed the Injuries a Per­son Might Receive Through War, Acci­dent or Dis­ease

How the Bril­liant Col­ors of Medieval Illu­mi­nat­ed Man­u­scripts Were Made with Alche­my

Behold a 15th-Cen­tu­ry Ital­ian Man­u­script Fea­tur­ing Med­i­c­i­nal Plants with Fan­tas­ti­cal Human Faces

1,000-Year-Old Illus­trat­ed Guide to the Med­i­c­i­nal Use of Plants Now Dig­i­tized & Put Online

Down­load 100,000+ Images From The His­to­ry of Med­i­cine, All Free Cour­tesy of The Well­come Library

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

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