Performance view of Ragnar Kjartansson’s Bonjour, 2015.

• The artist Ragnar Kjartansson lives in fear (and bemused disgust) of what he’s dubbed “Western culture claustrophobia.” “It’s everywhere!” he’s said: “The same desire for this Western properness is everywhere—it’s like a big block of marble that is hanging all over the world and it’s getting bigger and bigger.” He’s doing his part to chip away at that marble sky with the most radical force of destruction known to man: performance art. His new piece, Bonjour, “takes place on a faux-outdoor set conceived to be as generically French as possible … Real-life actors play two characters, a man and a woman who live near one another and are brought together by a chance encounter at a fountain … The man and the woman say the only word of dialogue, ‘Bonjour,’ to each other … After their greeting, they return to their respective homes and go to sleep, and the piece, which will be on repeat during the duration of the exhibition, begins again.”
• Proust had his madeleine. Nell Zink has her Friskies: “It had been a long while since I’d seen cat food up close. I opened the bag and crouched to pour it into a bowl on the floor. Instantly I was transported back to my earliest youth. The pantry floor in our house in Corona. My face close to the cats’ food dish. My hand in the dish. The sharply disappointing flavor. Greasy dust integral to crumbly, salmon-pink x shapes, crosses faintly reminiscent of a game of jacks … I knew the brand very, very intimately.”
• Mind-body dualism: like, is there any bigger drag in all of philosophy? Most analytic philosophers subscribe to some version of physicalism—the theory that the mind is made of the same stuff as the body, and that indeed everything in the universe is made of physical stuff—but dualism remains dismayingly prevalent out among laymen. Where did it come from? “The idea of separation between soul and body may have assumed cultural dominance because of the new importance of political rhetoric within the large urbanized city-states that were formed in fifth-century Greece. The rhetorician and philosopher Gorgias, who was a generation older than Plato, wrote a virtuosic essay arguing that Helen was not to blame for the Trojan War because she was the victim of rhetorical persuasion. This piece … is the earliest surviving evidence of a Greek author making a systematic distinction between body and soul. Gorgias argues that the soul may be powerless against the body—an argument developed in awareness that people often act against their own best interests.”
• You’ve probably been reading the old, unannotated Bartleby, the Scrivener, haven’t you? That’s why everyone’s laughing at you. They’re all reading the slick new annotated version, which features glosses of criticism by everyone from J. Hillis Miller to Gilles Deleuze—and which airs, on at least one occasion, the theory that Bartelby may be dead for the entire novel, in a kind of Sixth Sense­–ish way.
• In which Chen Li talks to an old Chinese blacksmith about his working life: “One year, a typhoon blew a foreign ship from the inner to the outer bay, slashing it in half and leading to the death of several foreigners. The coffin shop sent for him and had him deliver some thicker iron nails to the shop to fasten the coffins. Two weeks later, he returned to collect his due. While he was walking into that dark, long, and narrow shop—Oh my, what the heck—someone climbed out of a coffin! Turned out that was the master of the shop; he said it was a cool place to take his midday nap.”