The Oldest Known Depiction of Human Sexuality: The Turin Papyrus (Circa 1150 B.C.E.)

Image via Wiki­me­dia Com­mons

With the old joke about every gen­er­a­tion think­ing they invent­ed sex, List­verse brings us the papyrus above, the old­est depic­tion of sex on record. Paint­ed some­time in the Rames­side Peri­od (1292–1075 B.C.E.), the frag­ments above—called the “Turin Erot­ic Papyrus” because of their “dis­cov­ery” in the Egypt­ian Muse­um of Turin, Italy—only hint at the frank ver­sions of ancient sex they depict (see a graph­ic par­tial recon­struc­tion at the bot­tom of the post—probably NSFW). The num­ber of sex­u­al posi­tions the papyrus illustrates—twelve in all—“fall some­where between impres­sive­ly acro­bat­ic and unnerv­ing­ly ambi­tious,” one even involv­ing a char­i­ot. Apart from its obvi­ous fer­til­i­ty sym­bols, writes archae­ol­o­gy blog Ancient Peo­ples, the papyrus also has a “humor­ous and/or satir­i­cal” pur­pose, and prob­a­bly a male audience—evidenced, per­haps, by its resem­blance to 70’s porn: “the men are most­ly unkempt, unshaven, and bald­ing […], where­as the women are the ide­al of beau­ty in Egypt.”

In fact the erot­ic por­tion of the papyrus was only made pub­lic in the 1970s. Egyp­tol­o­gists have known of the larg­er scroll, tech­ni­cal­ly called “Papyrus Turin 55001” since the 1820s. On the right side of the papyrus (above) ani­mals per­form var­i­ous human tasks as musi­cians, sol­diers, and arti­sans. The artist meant this piece too as satire, Ancient Peo­ples alleges. Like ancient Roman and Greek satir­i­cal art, the ani­mals may rep­re­sent sup­posed arche­typ­al aspects of the artists and trades­men shown here. All very inter­est­ing, but of course the real inter­est in Papyrus Turin 55001 is of the pruri­ent vari­ety.

Egyp­tol­ogy stu­dent Car­o­line Sea­wright points us toward the rather lurid His­to­ry Chan­nel seg­ment on the erot­ic papyrus, which calls the pic­tures “one of the most shock­ing sets of images in the whole of antiq­ui­ty.” Against a per­cep­tion of ancient Egyp­tians as “but­toned-up and repressed,” the video, and Sea­wright, detail the ways in which the cul­ture rev­eled in a styl­ized rit­u­al sex­u­al­i­ty quite dif­fer­ent from our own lim­it­ed mores.

Sacred tem­ple pros­ti­tutes held a priv­i­leged posi­tion and mytho­log­i­cal nar­ra­tives incor­po­rat­ed unbi­ased descrip­tions of homo­sex­u­al­i­ty and trans­gen­derism. Ancient Egyp­tians even expect­ed to have sex after death, attach­ing fab­ri­cat­ed organs to their mum­mies. The above applies main­ly to a cer­tain class of Egypt­ian. As archae­ol­o­gist David O’Connor points out, the Turin Erot­ic Papyrus’ high “artis­tic mer­it” marks it as with­in the prove­nance of “an elite own­er and audi­ence.” You can find more detailed images from a dif­fer­ent recon­struc­tion of the erot­ic papyrus here.

Turin Reconstruction

Note: An ear­li­er ver­sion of this post appeared on our site in 2014.

Relat­ed Con­tent:

An Ancient Egypt­ian Home­work Assign­ment from 1800 Years Ago: Some Things Are Tru­ly Time­less

3,200-Year-Old Egypt­ian Tablet Records Excus­es for Why Peo­ple Missed Work: “The Scor­pi­on Bit Him,” “Brew­ing Beer” & More

Sex and Alco­hol in Medieval Times: A Look into the Plea­sures of the Mid­dle Ages

Sci­en­tists Dis­cov­er that Ancient Egyp­tians Drank Hal­lu­cino­genic Cock­tails from 2,300 Year-Old Mug

Josh Jones is a writer and musi­cian based in Durham, NC. 

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How a Dutch “Dementia Village” Improves Quality of Life with Intentional Design

Peo­ple suf­fer­ing from demen­tia lose their abil­i­ty to take an active part in con­ver­sa­tions, every­day activ­i­ties, and their own phys­i­cal upkeep.

They are prone to sud­den mood swings, irri­tabil­i­ty, depres­sion, and anx­i­ety.

They may be strick­en with delu­sions and wild hal­lu­ci­na­tions.

All of these things can be under­stand­ably upset­ting to friends and fam­i­lies. There’s a lot of stig­ma sur­round­ing this sit­u­a­tion.

Tak­ing care of a spouse or par­ent with demen­tia can be an over­whelm­ing­ly iso­lat­ing expe­ri­ence, though no one is more iso­lat­ed than the per­son expe­ri­enc­ing severe cog­ni­tive decline first­hand.

While many of us would do any­thing to stay out of them, the sad fact is res­i­den­tial mem­o­ry care facil­i­ties are often the end-of-the-line real­i­ty for those liv­ing with extreme demen­tia.

The Hogeweyk, a planned vil­lage just out­side of Ams­ter­dam, offers a dif­fer­ent sort of future for those with severe demen­tia.

The above episode of By Design, Vox’s series about the inter­sec­tion of design and tech­nol­o­gy, explores the inno­va­tions that con­tribute to the Hogeweyk’s res­i­dents’ over­all hap­pi­ness and well­be­ing.

Rather than group­ing res­i­dents togeth­er in a sin­gle insti­tu­tion­al set­ting, they are placed in groups of six, with every­one inhab­it­ing a pri­vate room and shar­ing com­mon spaces as they see fit.

The com­mon spaces open onto out­door areas that can be freely enjoyed by all housed in that “neigh­bor­hood”. No need to wait until a staff mem­ber grants per­mis­sion or fin­ish­es some task.

Those wish­ing to ven­ture fur­ther afield can avail them­selves of such pleas­ant quo­tid­i­an des­ti­na­tions as a gro­cery, a restau­rant, a bar­ber­shop, or a the­ater.

These loca­tions are designed in accor­dance with cer­tain things proven to work well in insti­tu­tion­al set­tings —  for instance, avoid­ing dark floor tiles, which some peo­ple with demen­tia per­ceive as holes.

But oth­er design ele­ments reflect the choice to err on the side of qual­i­ty of life. Hand rails may help in pre­vent­ing falls, but so do rol­la­tors and walk­ers, which the res­i­dents use on their jaunts to the town squares, gar­dens and pub­lic ameni­ties.

The design­ers believe that equip­ping res­i­dents with a high lev­el of free­dom not only pro­motes phys­i­cal activ­i­ty, it min­i­mizes issues asso­ci­at­ed with demen­tia like aggres­sion, con­fu­sion, and wan­der­ing.

Co-founders Eloy van Hal and Jan­nette Spier­ing write that the Hogeweyk’s crit­ics com­pare it to the Tru­man Show, the 1998 film in which Jim Car­rey’s title char­ac­ter real­izes that his whole­some small town life, and his every inter­ac­tion with his pur­port­ed friends, neigh­bors, and loved ones, have been a set up for a high­ly rat­ed, hid­den cam­era real­i­ty TV show.

They describe The Hogeweyk as a stage for, “the rem­i­nis­cence world”, in which actors help the res­i­dents live in a fic­ti­tious world. Many Alzheimer’s experts have, how­ev­er, val­ued The Hogeweyk for what it real­ly is: a famil­iar and safe envi­ron­ment in which peo­ple with demen­tia live while retain­ing their own iden­ti­ty and auton­o­my as much as pos­si­ble. They live in a social com­mu­ni­ty with real streets and squares, a real restau­rant with real cus­tomers, a super­mar­ket for gro­ceries and a the­atre that hosts real per­for­mances. There is no fake bus stop or post office, there are no fake façades and sets. The restau­rant employ­ee, the handy­man, the care­tak­er, the nurse, the hair­dress­er, etc.—in short: every­one who works at The Hogeweyk uses their pro­fes­sion­al skills to actu­al­ly sup­port the res­i­dents and are, there­fore, cer­tain­ly not actors.

Pro­fes­sion­al care and sup­port goes on around the clock, but rarely takes cen­ter­stage. Nor­mal life is pri­or­i­tized.

A vis­i­tor describes a stroll through some of the Hogeweyk’s pub­lic areas:

In the shade of one of the large trees, a mar­ried cou­ple gazes hap­pi­ly at the activ­i­ty in the the­atre square. An elder­ly gen­tle­man, togeth­er with a young lady, intent­ly study the large chess board and take turns mov­ing the pieces. At the foun­tain, a group of women chat loud­ly on colour­ful gar­den chairs. The sto­ry is clear­ly audible—it is about a mem­o­ry of a vis­it to a park in Paris which had the same chairs. Passers-by, old and young, greet the women enthu­si­as­ti­cal­ly. A lit­tle fur­ther on, a woman is talk­ing to a man oppo­site her. She is ges­tur­ing wild­ly. After a while, anoth­er woman joins the con­ver­sa­tion. The two women then walk through the open front door of Boule­vard 15.

The cov­ered pas­sage smells of fresh­ly-baked cook­ies. The scent is com­ing from De Bonte Hof. Amus­ing con­ver­sa­tions can be heard that pause for a moment when the oven beeps in the kitchen that has been dec­o­rat­ed in an old-fash­ioned style. A tray of fresh cook­ies is removed from the oven. Two women, one in a wheel­chair, enter the venue, obvi­ous­ly seduced by the smell. They sam­ple the cook­ies.

The super­mar­ket across the street is very busy. Shop­ping trol­leys loaded with gro­ceries are pushed out of the shop. The rat­tle of a shop­ping trol­ley dis­si­pates into the dis­tance as it dis­ap­pears from view towards Grote Plein. A man reluc­tant­ly push­es the full trol­ley while two women fol­low behind him arm in arm. The trio dis­ap­pear behind the front door of Grote Plein 5.


A staffer’s account of a typ­i­cal morn­ing in one of Hogeweyk’s hous­es reveals more about the hands-on care that allows res­i­dents to con­tin­ue enjoy­ing their care­ful­ly designed home, and the autonomous lifestyle it makes pos­si­ble:

Mr Hen­dricks wakes up on the sofa. He unzips his fly. I jump up and escort him to the toi­let just in time. I grab a roll of med­ica­tion for him from the med­ica­tion trol­ley. He is now walk­ing to his room. We pick out clothes togeth­er and I lay them out on his bed. He wash­es him­self at the sink. I watch briefly before leav­ing. Fif­teen min­utes lat­er, I poke my head through the door. That’s not how elec­tric shav­ing works! I offer to help, but Mr. Hen­dricks is clear­ly a bit irri­tat­ed and grum­bles. He’ll be a lit­tle less shaven today. We’ll try again after break­fast…

We help Mrs Sti­j­nen into the show­er chair with the hoist. She is clear­ly not used to it. Dis­cussing her exten­sive Swarovs­ki col­lec­tion, dis­played in the glass case in her room, turns out to be an excel­lent dis­trac­tion. She proud­ly talks about the lat­est piece she acquired this year. On to the show­er. The two oth­er res­i­dents are still sleep­ing. Great, that gives me the chance to devote some extra time to Mrs Sti­j­nen today.

The door­bell rings again and my col­league, Yas­min, walks in. She’s the famil­iar face that every­one can rely on. Always present at 8 a.m., 5 days a week. What a relief for res­i­dents and fam­i­ly. She, too, puts her coat and bag in the lock­er. The wash­ing machine is ready, and Yas­min loads up the dry­er. The table in the din­ing room is then set. Yas­min puts a flo­ral table­cloth from the cup­board on the table. Mr Hen­dricks lends a hand and, with some guid­ance, puts two plates in their place, but then walks away to the sofa and sits down. A Dutch break­fast with bread, cheese, cold cuts, jam, cof­fee, tea and milk is served. Yas­min is mak­ing por­ridge for Mrs Smit. As always, she has break­fast in bed. Yas­min helps Mrs Smit. It is now 08:45 and Mr Hen­dricks and Mrs Sti­j­nen are sit­ting at the din­ing table. Yas­min push­es the chairs in and sits down her­self. They chat about the weath­er, and Yas­min lends a help­ing hand when need­ed.

Mr Hen­dricks is real­ly grumpy today and is cur­rent­ly grum­bling at Mrs Jansen. I’m won­der­ing if we’re over­look­ing some­thing?

Learn more about the Hogeweyk, the world’s first demen­tia vil­lage here.

Watch a playlist of Vox By Design episodes here.

Note: An ear­li­er ver­sion of this post appeared on our site in 2022.

Relat­ed Con­tent 

The Restau­rant of Mis­tak­en Orders: A Tokyo Restau­rant Where All the Servers Are Peo­ple Liv­ing with Demen­tia

How Music Can Awak­en Patients with Alzheimer’s and Demen­tia

Demen­tia Patients Find Some Eter­nal Youth in the Sounds of AC/DC

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist in NYC.

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Skiing Down Mount Everest with No Oxygen: It’s a Wild Ride

From Red Bul­l’s YouTube Chan­nel: “Ski moun­taineer Andrzej Bargiel becomes the first per­son to climb Mount Ever­est and ski back to Ever­est Base Camp with­out sup­ple­men­tary oxy­gen. After near­ly 16 hours climb­ing in the high alti­tude “death zone” (above 8,000m where oxy­gen lev­els are dan­ger­ous­ly low), Bargiel clipped into his skis on the sum­mit of the tallest moun­tain on earth and start­ed his descent via the South Col Route. He reached Camp II that night and rest­ed — the sum­mit ridge and Hillary Step had tak­en longer than planned, mean­ing dark­ness made it dan­ger­ous and dif­fi­cult to nav­i­gate fur­ther that day. The next morn­ing, he skied through the treach­er­ous Khum­bu Ice­fall — guid­ed by a drone flown by his broth­er, Bartek — before safe­ly arriv­ing at Base Camp to become the first per­son to ascend and descend Mount Ever­est on skis with no sup­ple­men­tary oxy­gen.”

View­er be warned, it’s quite a ride!

The Surprising Power of Boredom: It Lets You Confront Big Questions & Give Life Meaning

The twen­ty-first cen­tu­ry so far may seem light on major tech­no­log­i­cal break­throughs, at least when com­pared to the twen­ti­eth. An arti­fi­cial intel­li­gence boom (per­haps a bub­ble, per­haps not) has been tak­ing place over the past few years, which at least gives us some­thing to talk about. Before that, most of us would have named the smart­phone, for bet­ter or for worse, as the defin­ing devel­op­ment of our time. Relat­ed­ly, we could also zoom out and declare that humankind has elim­i­nat­ed bore­dom. But unlike, say, get­ting rid of small­pox, that achieve­ment has yield­ed mixed bless­ings at best. The rea­son is that, as Har­vard Busi­ness School pro­fes­sor Arthur C. Brooks puts it in the Har­vard Busi­ness Review video above, you need to be bored.

“Bore­dom is a ten­den­cy for us not to be occu­pied oth­er­wise, cog­ni­tive­ly, which switch­es over our think­ing sys­tem to use a part of our brain that’s called the default mode net­work,” Brooks says. In that mode, which kicks in absent any oth­er stim­u­la­tion, we must face “big ques­tions of mean­ing” — by their very nature, uncom­fort­able ones — in our lives. “One of the rea­sons we have such an explo­sion of depres­sion and anx­i­ety in our soci­ety today is because peo­ple actu­al­ly don’t know the mean­ing of their lives, much less so than in pre­vi­ous gen­er­a­tions.” What has insu­lat­ed us so com­plete­ly from the need even to con­sid­er it? Why, “that thing in your pock­et with the screen, which you take out even when you’re stand­ing on the street cor­ner, wait­ing for the light to change.”

“We all have pock­et-sized com­put­ers now,” wrote the jour­nal­ist Kaleb Hor­ton, who died last month, in a blog post from ear­li­er this year addressed to his own father in the nine­teen-eight­ies. “You can look up ency­clo­pe­dia arti­cles and stuff but you’ll most­ly use it for check­ing the stock mar­ket and play­ing a game called Can­dy Crush. It’s real­ly just some­thing to do with your hands, like cig­a­rettes.” To those suf­fer­ing the kind of strange malaise he sens­es beset­ting so many of us here in the hyper-con­nect­ed twen­ty-twen­ties, he offers rec­om­men­da­tions includ­ing the fol­low­ing: “Log off as hard as you can. Go out­side, talk to peo­ple in real life where it’s actu­al­ly kind of rude to talk about the news, try to actu­al­ly see the friends you usu­al­ly just text mes­sage. Go for a long dri­ve and turn the phone off while you do it. Get back into your hob­bies or pick one and learn it for a while.”

In oth­er words, get offline and “try out some of those nor­mal things you hear about and if you get bored that’s won­der­ful because we’re not sup­posed to get bored any­more. It turns out bore­dom is the Cadil­lac of feel­ings.” With­out it, we’re liable to find our­selves on the way to the junk­yard: “If every time you’re slight­ly bored, you pull out your phone,” Brooks says, “it’s going to get hard­er and hard­er for you to find mean­ing, and that’s the recipe for depres­sion and anx­i­ety and a sense of hol­low­ness, which, by the way, are all through the roof.” If you delib­er­ate­ly and reg­u­lar­ly go with­out check­ing your phone, or indeed expos­ing your­self to any oth­er source of elec­tron­ic stim­u­la­tion, you’ll build “the skill of bore­dom,” which will enable you not only to con­front life’s grand ques­tions, but also to be less bored with ordi­nary life — some­thing we should all learn to savor while we still can.

Relat­ed con­tent:

The Ben­e­fits of Bore­dom: How to Stop Dis­tract­ing Your­self and Get Cre­ative Ideas Again

Lyn­da Bar­ry on How the Smart­phone Is Endan­ger­ing Three Ingre­di­ents of Cre­ativ­i­ty: Lone­li­ness, Uncer­tain­ty & Bore­dom

How to Take Advan­tage of Bore­dom, the Secret Ingre­di­ent of Cre­ativ­i­ty

David Lynch Explains How Med­i­ta­tion Boosts Our Cre­ativ­i­ty (Plus Free Resources to Help You Start Med­i­tat­ing)

Bored at Work? Here’s What Your Brain Is Try­ing to Tell You

Med­i­ta­tion for Begin­ners: Bud­dhist Monks & Teach­ers Explain the Basics

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

Marc Maron Wraps Up the WTF Podcast: Watch His Final Interview with Barack Obama

Back in 2015, Pres­i­dent Oba­ma joined Marc Maron on the WTF pod­cast, mark­ing the first time a sit­ting pres­i­dent took part in this new kind of broad­cast­ing for­mat. It was a water­shed moment—a moment when pod­cast­ing went main­stream and became, soon enough, a big busi­ness. A decade lat­er, and after near­ly 1,700 episodes, Marc Maron has decid­ed to bring WTF to an end, say­ing: “It real­ly comes down to the fact that we’ve put up a new show every Mon­day and Thurs­day for almost six­teen years and we’re tired. We’re burnt out. And we are utter­ly sat­is­fied with the work we’ve done. We’ve done great work.” On Mon­day, Maron dropped his final episode, bring­ing things full cir­cle and talk­ing once again with Barack Oba­ma. If you’re going to leave your audi­ence, espe­cial­ly dur­ing these dystopi­an times, it’s nice to leave them with some per­spec­tive and hope, and that’s what Oba­ma does best. Watch the final episode above.

Boomer lives. Mon­key and Lafon­da. Cat angels every­where.

Relat­ed Con­tent 

An Ani­mat­ed Marc Maron Recalls Inter­view­ing a Shirt­less Iggy Pop in LA Garage

Stream Marc Maron’s Excel­lent, Long Inter­view with The Band’s Rob­bie Robert­son

Remembering Jane Goodall (RIP): Watch Jane, the Acclaimed National Geographic Documentary

Jane Goodall, the revered con­ser­va­tion­ist, passed away today at age 91. In her hon­or, we’re fea­tur­ing above a Nation­al Geo­graph­ic doc­u­men­tary called Jane. Direct­ed by Brett Mor­gen, the film draws “from over 100 hours of nev­er-before-seen footage that has been tucked away in the Nation­al Geo­graph­ic archives for over 50 years.” The doc­u­men­tary offers an inti­mate por­trait of Goodall and her chim­panzee research that “chal­lenged the male-dom­i­nat­ed sci­en­tif­ic con­sen­sus of her time and rev­o­lu­tion­ized our under­stand­ing of the nat­ur­al world.” It’s set to an orches­tral score by com­pos­er Philip Glass.

You can find Jane added to our col­lec­tion of Free Doc­u­men­taries, a sub­set of our larg­er col­lec­tion, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More.

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 

Ani­mat­ed: The Inspi­ra­tional Sto­ry of Jane Goodall, and Why She Believes in Big­foot

Google Street View Lets You Walk in Jane Goodall’s Foot­steps and Vis­it the Chim­panzees of Tan­za­nia

Meryl Streep’s First Film Role Was in an Animated Film on Erik Erikson’s Stages of Life (1976)

Dif­fi­cult as it may be to remem­ber now, there was a time when Meryl Streep was not yet syn­ony­mous with sil­ver-screen star­dom — a time, in fact, when she had yet to appear on the sil­ver screen at all. Half a cen­tu­ry ago, she was just anoth­er young stage actress in New York, albeit one rapid­ly ascend­ing the rungs of the­atri­cal pres­tige, doing three Shake­speare plays and then star­ring in Weill, Haupt­mann, and Brecht’s Hap­py End on Broad­way. The Deer Hunter, Kramer vs. Kramer, Out of Africa, Post­cards from the Edge, The Bridges of Madi­son Coun­ty: all this lay in her future in 1976, the year of her fea­ture debut.

Streep made that debut in Every­body Rides the Carousel, a now-obscure ani­mat­ed film that dra­ma­tizes post-Freudi­an psy­chol­o­gist Erik Erik­son’s eight stages of psy­choso­cial devel­op­ment. First pub­lished in his book Child­hood and Soci­ety in 1950, this scheme cap­tured the imag­i­na­tion of the mid-cen­tu­ry Amer­i­can pub­lic, grow­ing ever hun­gri­er as it was for clear, leg­i­ble sys­tems of self-under­stand­ing.

Erik­son con­ceived of each age of man as a strug­gle for res­o­lu­tion between two oppos­ing forces: in infan­cy, for exam­ple, trust ver­sus mis­trust; in ado­les­cence, iden­ti­ty ver­sus role con­fu­sion; and so on.

The young Meryl Streep, or rather her voice, appears in the sixth stage, ear­ly adult­hood, whose theme is love. She acts out that age’s con­test of inti­ma­cy and iso­la­tion with Charles Levin, anoth­er up-and-com­er who would go on to achieve wide recog­ni­tion on tele­vi­sion shows like AliceHill Street Blues, and (just once, but mem­o­rably) Sein­feld. In char­ac­ter as a young cou­ple unsteadi­ly feel­ing their way through their rela­tion­ship, the two engage in a remark­ably nat­u­ral­is­tic con­ver­sa­tion, all ani­mat­ed in a sev­en­ties water­col­or style in the vision of direc­tor John Hub­ley. A pro­lif­ic ani­ma­tor who’d worked on Dis­ney’s Fan­ta­sia, Hub­ley was known as the cre­ator of Mr. Magoo: a man who pro­vid­ed us all with an exam­ple of how to nav­i­gate late adult­hood’s path between ego integri­ty and despair, how­ev­er myopi­cal­ly.

via Messy Nessy

Relat­ed con­tent:

Watch Meryl Streep Have Fun with Accents: Bronx, Pol­ish, Irish, Aus­tralian, Yid­dish & More

Social Psy­chol­o­gist Erich Fromm Diag­noses Why Peo­ple Wear a Mask of Hap­pi­ness in Mod­ern Soci­ety (1977)

Mas­ter of Light: A Close Look at the Paint­ings of Johannes Ver­meer Nar­rat­ed by Meryl Streep

Mar­cel Marceau Mimes the Pro­gres­sion of Human Life, From Birth to Death, in 4 Min­utes

Meryl Streep Gives Grad­u­a­tion Speech at Barnard

Hear Meryl Streep Read Sylvia Plath’s “Morn­ing Song,” a Poem Writ­ten After the Birth of Her Daugh­ter

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

What an 85-Year-Long Harvard Study Says Is the Real Key to Happiness

We’ve long used the French word milieu in Eng­lish, but not with quite the same range of mean­ings it has back in France. For exam­ple, French soci­ety (and espe­cial­ly the mem­bers of its old­er gen­er­a­tions) explic­it­ly rec­og­nizes the val­ue of a milieu in the sense of the col­lect­ed friends, acquain­tances, and rela­tions with whom one has reg­u­lar and fre­quent con­tact. Keep­ing a good milieu is a key task for liv­ing a good life. Robert Waldinger does­n’t use the word in the new hour-long Big Think video above, but then, he comes from a dif­fer­ent cul­tur­al back­ground: he’s Amer­i­can, for one, a Har­vard psy­chi­a­trist, and he also hap­pens to be a Zen Bud­dhist priest. But he would sure­ly agree whole­heart­ed­ly about the impor­tance of the milieu to human hap­pi­ness.

As the fourth direc­tor of the long-term Har­vard Study of Adult Devel­op­ment, which has been keep­ing an eye on the well-being of its sub­jects for more than 85 years now, Waldinger knows some­thing about hap­pi­ness. Ear­ly in the video, he cites find­ings that half of it is “a kind of bio­log­i­cal set point,” 10 per­cent is “based on our cur­rent life cir­cum­stances,” and the remain­ing 40 per­cent is under our con­trol. The sin­gle most impor­tant fac­tor in the vari­abil­i­ty of our hap­pi­ness, he explains, is our rela­tion­ships. To take the mea­sure of that aspect of our own lives, we should ask our­selves these ques­tions: “Do I have enough con­nec­tion in my life?” “Do I have rela­tion­ships that are warm and sup­port­ive?” “What am I get­ting from rela­tion­ships?”

There are, of course, good rela­tion­ships and bad rela­tion­ships, those that fill you with ener­gy and those that drain you of ener­gy. To a great extent, Waldinger says, good rela­tion­ships can be cul­ti­vat­ed, and even bad rela­tion­ships can be mod­i­fied or approached in an advan­ta­geous way. What makes learn­ing to do so impor­tant is that a lack of rela­tion­ships — that is, lone­li­ness — can take as much of a phys­i­cal toll as obe­si­ty or heavy smok­ing. Alas, since tele­vi­sion made its way into the home after the Sec­ond World War, we’ve lived with a rapid­ly and cease­less­ly mul­ti­ply­ing array of forces that make it dif­fi­cult to form and main­tain rela­tion­ships; at this point, we’re so “con­stant­ly dis­tract­ed by our won­der­ful screens” that we have trou­ble pay­ing atten­tion to even the peo­ple we think we love. This is where Zen comes in.

Atten­tion, as one of Waldinger’s own teach­ers in that tra­di­tion put it, is “the most basic form of love,” and med­i­ta­tion has always been a reli­able way to cul­ti­vate it. Such a prac­tice reveals our own minds to be “messy and chaot­ic,” and from that real­iza­tion, it’s not far to the under­stand­ing that “every­body’s minds are messy and chaot­ic.” Attain­ing a clear view of our own ques­tion­able impuls­es and irri­tat­ing defi­cien­cies helps us to accept those same qual­i­ties in oth­ers. “We can some­times imag­ine that oth­er peo­ple have it all fig­ured out, and we’re the only one who has ups and downs in our life,” says Waldinger, but the truth is that “every­body has ups and downs. We nev­er fig­ure it out, ulti­mate­ly.” The fleet­ing nature of sat­is­fac­tion con­sti­tutes just one facet of the imper­ma­nence Zen requires us to accept. Noth­ing lasts for­ev­er: cer­tain­ly not our lives, nor those of the mem­bers of our milieu, so if we want to enjoy them, we’d bet­ter start pay­ing atten­tion to them while we still can.

Relat­ed con­tent:

What Are the Keys to Hap­pi­ness? Lessons from a 75-Year-Long Har­vard Study

How to Be Hap­pi­er in 5 Research-Proven Steps, Accord­ing to Pop­u­lar Yale Pro­fes­sor Lau­rie San­tos

A 6‑Step Guide to Zen Bud­dhism, Pre­sent­ed by Psy­chi­a­trist-Zen Mas­ter Robert Waldinger

All You Need is Love: The Keys to Hap­pi­ness Revealed by a 75-Year Har­vard Study

How Much Mon­ey Do You Need to Be Hap­py? A New Study Gives Us Some Exact Fig­ures

How Lone­li­ness Is Killing Us: A Primer from Har­vard Psy­chi­a­trist & Zen Priest Robert Waldinger

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

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