Kierkegaard on Why We All Misunderstand the True Meaning of Love: An Animated Explanation

Søren Kierkegaard died in 1855, but if he’d glimpsed our modern-day landscape of dating apps, he probably would’ve understood it. “People who otherwise pride themselves on their lack of prejudice will apply terrifyingly strict criteria to their choice of partner,” says Alain de Botton in the animated School of Life video above. “They want someone with just a certain sort of face or income or sense of humor. They think of themselves as kind and tolerant, but when it comes to love, they have all the broad-mindedness of a believer in ‘a caste system whereby men are inhumanly separated through the distinctions of earthly life.'”

Kierkegaard noticed these human tendencies even in his day, and to his mind, they had nothing at all to do with love — true Christian love, that is, which he spent a good bit of his philosophical career trying to elucidate. He insisted, de Botton explains, “that most of us have no idea what love is, even though we refer to the term incessantly.”




Whether in Europe of the nineteenth century or most anywhere in the world today, we believe in romantic love, which involves “the veneration and worship of one very special person with whose soul and body we hope to unite our own.” But this, Kierkegaard argued, results in “a narrow and impoverished sense of love should actually be.”

The version of Christian love for which Kierkegaard advocated “commands us to love everyone, starting, most arduously, with all those who we by instinct consider to be unworthy of love.” In this conception, those we believe are “mistaken, ugly, irritating, venal, wrong-headed, or ridiculous” are exactly the people to whom we should “extend our compassion,” identifying and understanding the difficulties that made them what they are and offering our kindness and forgiveness accordingly. The ultimate goal, according to Kierkegaard, is to “love everyone without exception,” which may well sound like an unreasonable demand. But how much less reasonable is it than the checklists with which so many of us screen our potential matches?

To delve deeper, read Kierkegaard’s book, Works of Love.

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What is Love? BBC Philosophy Animations Feature Sartre, Freud, Aristophanes, Dawkins & More

Dear Immanuel — Kant Gives Love Advice to a Heartbroken Young Woman (1791)

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

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.

FAMOUS ARTIST DIES PENNILESS AND ALL ALONE: The Met Museum’s Fascinating Archive of Artists’ Death Notices

Oh to go behind the scenes at a world class museum, to discover treasures that the public never sees.

Among the most compelling – and unexpected –  at the Metropolitan Museum of Art in New York City are a pair of crumbing scrapbooks, their pages thick with yellowing obituaries and death notices for a wide array of late 19th and early 20th-century painters, sculptors, and photographers.

Some names, like Auguste Rodin or Jules Breton, are still familiar to many 21st-century art lovers.

Others, like Francis Davis Millet, who served as a Union Army drummer boy during the Civil War and perished on the Titanic, were much admired in their day, but have largely faded from memory.




The vast majority are requiems of a sort for those who toiled in obscurity. They may not have received much attention in life, but the circumstances of their deaths by suicide, murder, or bizarre accident had the whiff of the penny dreadful, a quality that could move a lot of newspapers. The deceased’s addresses were published, along with their names. Any tragic detail was sure to be heightened for effect, the tawdrier the better.

As the Met’s Managing Archivist, Jim Moske, who unearthed the scrapbooks four years ago while prowling for historic material for the museum’s 150th anniversary celebration, writes in Lit Hub:

Typical of the era’s crass tabloid journalism, they were crafted to wring maximum drama out of misfortune, and to excite and fix the attention of readers susceptible to raw emotional appeal and voyeurism. Their authors drew upon and reinforced stereotypes of artists as indigent, debauched, obsessed with greatness, eccentric, or suffering from mental illness.

It took Moske a fair amount of digging to identify the creator of these scrapbooks, one Arturo B. de St. M. D’Hervilly.

D’Hervilly spent a decade working in various administrative capacities before being promoted to Assistant Curator of Paintings.  A dedicated employee and talented artist himself, D’Hervilly put his calligraphic skills to work crafting illuminated manuscript-style keepsakes for the families of recently deceased trustees and locker room signs.

In a recent lecture hosted by the Victorian Society of New York, Moske noted that D’Hervilly understood that the museum could use newspapers for self-documentation as well promotion.

To that end, the Met maintained accounts with a number of clippings bureaus, media monitoring services whose young female workers pored over hundreds of daily newspapers in search of target phrases and names.

Think of them as an analog, paid precursor to Google Alerts.

Many of the clippings in the scrapbook bear the initials “D’H” or D’Hervilly’s surname, scrawled in the same blue crayon the National Press Intelligence Company and other clippings bureaus used to underline the target phrase.

Moske theorizes that D’Hervilly may have been using the Met’s account to pursue a personal interest in collecting these types of notices:

Newly promoted to curate masterpiece paintings, had he given up for good his own artistic ambition? Was the composition of these morbid tomes a veiled acknowledgement of the passing away of his creative aspiration? Did he identify with the hundreds of uncelebrated artists whose fates the news clippings recorded in grim detail? Perhaps, instead, his intent was more mundane, and compiling them was an expedient for collecting useful biographical data as he catalogued pictures in the Met collection that were made by recently deceased artists.

Many of the hundreds of clippings he preserved appear to be the only traces remaining of these artists’ creative existence on this earth.

After D’Hervilly suffered a fatal heart attack while getting ready to leave for work on the morning April 7, 1919, his colleagues took over his pet project, adding to the scrapbooks for another next ten years.

In researching the scrapbooks’ author’s life, Moske was able to truffle up scant evidence of D’Hervilly’s extracurricular creative output – just one painting in a catalogue of an 1887 National Academy of Design exhibition – but a 1919 clipping, dutifully pasted (posthumously, of course) into one of the scrapbooks, identified the longtime Met employee as a “SLAVE OF DUTY AT ART MUSEUM”, who never took time off for holidays or even luncheon, preferring to eat at his desk.

via Lit Hub

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Ayun Halliday is the Chief Primatologist of the East Village Inky zine and author, most recently, of Creative, Not Famous: The Small Potato Manifesto.  Follow her @AyunHalliday.

What Happens When Mortals Try to Drink Winston Churchill’s Daily Intake of Alcohol

I have taken more out of alcohol than alcohol has taken out of me. – Winston Churchill

Winston Churchill had a reputation as a brilliant statesman and a prodigious drinker.

The former prime minister imbibed throughout the day, every day.  He also burned through 10 daily cigars, and lived to the ripe old age of 90.

His comeback to Field Marshal Bernard Montgomery’s boast that he neither smoked nor drank, and was 100 percent fit was “I drink and smoke, and I am 200 percent fit.”




First Lady Eleanor Roosevelt marveled “that anyone could smoke so much and drink so much and keep perfectly well.”

In No More Champagne: Churchill and His Money, author David Lough documents Churchill’s disastrous alcohol expenses, as well as the bottle count at Chartwell, his Kentish residence. Here’s the tally for March 24,1937:

180 bottles and 30 half bottles of Pol Roger champagne

20 bottles and 9 half bottles of other champagne

100+ bottles of claret

117 bottles and 389 half bottles of Barsac

13 bottles of brandy

5 bottles of champagne brandy

7 bottles of liqueur whisky


All that liquor was not going to drink itself.

Did Churchill have a hollow leg?  An extraordinarily high tolerance? An uncanny ability to mask his intoxication?

Whiskey sommelier Rex Williams, a founder of the Whiskey Tribe YouTube channel, and podcast host Andrew Heaton endeavor to find out, above, by dedicating a day to the British Bulldog’s drinking regimen.

They’re not the first to undertake such a folly.

The Daily Telegraph’s Harry Wallop documented a similar adventure in 2015, winding up queasy, and to judge by his 200 spelling mistakes, cognitively impaired.

Williams and Heaton’s on-camera experiment achieves a Drunk History vibe and telltale flushed cheeks.

Here’s the drill, not that we advise trying it at home:

BREAKFAST

An eye opener of Johnnie Walker Red – just a splash – mixed with soda water to the rim.

Follow with more of the same throughout the morning.

This is how Churchill, who often conducted his morning business abed in a dressing gown, managed to average between 1 – 3 ounces of alcohol before lunch.

Apparently he developed a taste for it as a young soldier posted in what is now Pakistan, when Scotch not only improved the flavor of plain water, ‘once one got the knack of it, the very repulsion from the flavor developed an attraction of its own.”

After a morning spent sipping the stuff, Heaton reports feeling “playful and jokey, but not yet violent.”

LUNCH

Time for “an ambitious quota of champagne!”

Churchill’s preferred brand was Pol Roger, though he wasn’t averse to Giesler, Moet et Chandon, or Pommery,  purchased from the upscale wine and spirits merchant Randolph Payne & Sons,  whose letterhead identified them as suppliers to “Her Majesty The Late Queen Victoria and to The Late King William The Fourth.”

Churchill enjoyed his imperial pint of champagne from a silver tankard, like a “proper Edwardian gent” according to his lifelong friend, Odette Pol-Roger.

Williams and Heaton take theirs in flutes accompanied by fish sticks from the freezer case. This is the point beyond which a hangover is all but assured.

Lunch concludes with a post-prandial cognac, to settle the stomach and begin the digestion process.

Churchill, who declared himself a man of simple tastes – I am easily satisfied with the best – would have insisted on something from the house of Hine.

RESTORATIVE  AFTERNOON NAP

This seems to be a critical element of Churchill’s alcohol management success. He frequently allowed himself as much as 90 minutes to clear the cobwebs.

A nap definitely pulls our re-enactors out of their tail spins. Heaton emerges ready to “bluff (his) way through a meeting.”

TEATIME

I guess we can call it that, given the timing.

No tea though.

Just a steady stream of extremely weak scotch and sodas to take the edge off of administrative tasks.

DINNER

More champagne!!! More cognac!!!

“This should be the apex of our wit,” a bleary Heaton tells his belching companion, who fesses up to vomiting upon waking the next day.

Their conclusion? Churchill’s regimen is unmanageable…at least for them.

And possibly also for Churchill.

As fellow Scotch enthusiast Christopher Hitchens revealed in a 2002 article in The Atlantic, some of Churchill’s most famous radio broadcasts, including his famous pledge to “fight on the beaches” after the Miracle of Dunkirk, were voiced by a pinch hitter:

Norman Shelley, who played Winnie-the-Pooh for the BBC’s Children’s Hour, ventriloquized Churchill for history and fooled millions of listeners. Perhaps Churchill was too much incapacitated by drink to deliver the speeches himself.

Or perhaps the great man merely felt he’d earned the right to unwind with a class of Graham’s Vintage Character Port, a Fine Old Amontillado Sherry or a Fine Old Liquor brandy, as was his wont.

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Ayun Halliday is the Chief Primatologist of the East Village Inky zine and author, most recently, of Creative, Not Famous: The Small Potato Manifesto.  Follow her @AyunHalliday.

5 Ways to Build an Alzheimer’s-Resistant Brain: Neuroscientist Lisa Genova Explains

Though not easily dealt with in mainstream entertainment, Alzheimer’s disease has inspired popular works of fiction. Take the 2007 novel Still Alice by Lisa Genova, later adapted into a feature film starring Julianne More. As a neuroscientist, Genova brought an understanding of the subject by no means common among novelists in general. Since her debut she has published four more novels, all of them built around characters suffering from neurological impairments of one kind or another. But her latest book, last year’s Remember: The Science of Memory and the Art of Forgetting, is a work of nonfiction, and in the video above she discusses a few of its points about how to build an “Alzheimer’s-resistant brain.”

After briefly explaining the biological processes behind Alzheimer’s (and assuring her older viewers that their day-to-day forgetfulness is probably nothing to worry about), Genova offers five ways to ward off their effects. The first is sleeping, which gives glial cells, “the janitors of your brain,” time to clear away the amyloid plaque that sets the disease in motion if left to accumulate.




Keeping a Mediterranean diet — full of “green leafy vegetables, the brightly colored fruits and berries, fatty fishes, nuts, beans, olive oils” — has similarly salutary effects. So does engaging in regular exercise, which also comes with the benefit of reducing chronic stress, a condition that inhibits the formation of neurons involved in making new memories.

Genova names yoga, meditation, mindfulness, and “being with people” as other elements of an Alzheimer’s-resistant life. But she saves for last the strategy perhaps most relevant to Open Culture readers. “If you’ve lived a life where you’re cognitively active, you’re regularly learning new things. You are building what we call a ‘cognitive reserve.’ Every time you learn something new, you’re building new synapses.” All the neural connections thus established will help you “dance around those roadblocks” put up by the early effects of Alzheimer’s or other deleterious mental conditions. This means that no matter how young you are, you’ll benefit later from forming the habit of learning new things on a daily basis. As for which new things you learn — 1,700 free courses worth of which we’ve gathered here — that’s entirely up to you.

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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, on Facebook, or on Instagram.

Sally Schmitt, the Creator of the French Laundry & Unsung Hero of California Cuisine, Gets Her Due in a Poignant, Short Documentary

One of the New York Times’ most compelling regular features is Overlooked, which gives remarkable individuals whose deaths passed unremarked by the Times obit column a rousing, overdue sendoff.

Sally Schmitt – “one of the great unsung heroes of California Cuisine” as per Michael Bauer, the San Francisco Chronicle‘s fearsome former food critic – is not one of those.

When Schmitt died earlier this spring at the age of 90, a few weeks shy of the release of her book, Six California Kitchens: A Collection of Recipes, Stories, and Cooking Lessons From a Pioneer of California Cuisine, the Times took note.




Schmitt received a grand obituary that delved into her personal history, philosophy, and her connection to Napa Valley’s The French Laundry, a three star Michelin restaurant which Anthony Bourdain hailed as the best in the world.

The French Laundry’s renown is such that one needn’t run in foodie circles to be aware of it, and its award-winning chef/owner, Thomas Keller.

Keller, however, did not found the restaurant that brought him fame.

Schmitt did, with the help of her husband, Don and their five children, who pitched in in both the kitchen and the front of the house.

Family was important to Schmitt, and having deferred her dreams for the many years it took to raise hers, she was determined to maintain balance between home and work lives.

In Ben Proudfoot‘s New York Times op-doc, above, Schmitt recalls growing up outside of Sacramento, where her mother taught her how to cook using in-season local produce.

Meanwhile, her father helped California produce make it all the way to the East Coast by supplying ice to the Southern Pacific Railroad, an innovation that Schmitt identifies as “the beginning of the whole supermarket situation” and a distressing geographic disconnect between Americans and food.

The Schmitts launched The French Laundry in 1978, with a shockingly affordable menu.

Julia Child, a fan, once “burst into the kitchen,” demanding, “My dear, what was in that dessert sauce?”

(Answer: sugar, butter and cream)

Sixteen years after its founding, The French Laundry was for sale.

Schmitt’s facial expressions are remarkably poignant describing the transfer of power. There’s a lot at play – pride, nostalgia, fondness for Keller, a “really charming young chef, who’d made a name for himself in New York…and was down on his luck.”

Schmitt is gracious, but there’s no question she feels a bit of a twinge at how Keller took her dream and ran with it.

“In high school, I was always the vice president…vice president of everything,” Schmitt says, before sharing a telling anecdote about her best friend beating her out for the highest academic honor:

I went home and cried. Yeah, I thought that I should have it, you know. And my mother said, “Let her have her moment of glory. Don’t worry. There will be moments of glory for you.”

This documentary is one, however posthumous.

Accompanying it is a brief essay in which Proudfoot contrasts the lives of his workaholic late father and Schmitt, with her “delightfully coy candor a message about the rewards of balance and the trap of ambition:”

I made this film for all of us who struggle “to stir and taste the soup” that already sits in front of us.

Another moment of glory:

In Keller’s landmark The French Laundry Cookbook, the final recipe is Sally Schmitt’s Cranberry and Apple Kuchen (with the hot Cream Sauce that so captivated Julia Child.)

Sally Schmitt’s Cranberry and Apple Kuchen with hot Cream Sauce

Serves 8

KUCHEN:

6 tablespoons (3/4 stick) unsalted butter, room temperature, plus more for the pan

3/4 cup sugar

1 large egg

1 1/2 cups all-purpose flour

2 teaspoons baking powder

1/4 teaspoon kosher salt

1/4 teaspoon freshly grated nutmeg

1/2 cup milk or light cream

3 to 4 Gravenstein or Golden Delicious apples

1 cup cranberries or firm blueberries

Cinnamon sugar: 1 tablespoon sugar mixed with 1/4 teaspoon cinnamon

HOT CREAM SAUCE:

2 cups heavy cream

1/2 cup sugar

8 tablespoons (1 stick) unsalted butter

1. Preheat oven to 350 degrees. Butter a 9-inch round cake pan.

2. For the kuchen: Using an electric mixer, beat butter, sugar and egg together until the mixture is fluffy and lightened in texture.

3. Combine the flour, baking powder, salt and nutmeg. Add dry ingredients and the milk alternately to the butter mixture; mix just until combined.

4. Peel and core apples. Slice them into 1/4-inch wedges

5. Spoon batter into the pan. Press apple slices, about 1/4-inch apart and core side down, into the batter, working in a circular pattern around the outside edge (like the spokes of a wheel. Arrange most of the cranberries in a ring inside the apples and sprinkle remainder around the edges of the kuchen. Sprinkle kuchen with the cinnamon sugar.

6. Bake for 40 to 50 minutes, or until a cake tester inserted into the center of the kuchen comes out clean. Set on a rack to cool.

7. Combine the cream sauce ingredients in a medium saucepan. Bring to a boil, lower heat and simmer for 5 to 8 minutes, to reduce and thicken it slightly.

8. Serve the cake warm or at room temperature, drizzled with the hot cream sauce

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Ayun Halliday is the Chief Primatologist of the East Village Inky zine and author, most recently, of Creative, Not Famous: The Small Potato Manifesto. Follow her @AyunHalliday.

Simone de Beauvoir’s Philosophy on Finding Meaning in Old Age

Image via Wikimedia Commons

In the legend of the Buddha, prince Siddhartha encounters the poor souls outside his palace walls and sees, for the first time, the human condition: debilitating illness, aging, death. He is shocked. As Simone de Beauvoir paraphrases in The Coming of Age, her groundbreaking study of the depredations of growing old, Siddhartha wonders, “What is the use of pleasures and delights, since I myself am the future dwelling-place of old age?” 

Rather than deny his knowledge of suffering, the Buddha followed its logic to the end. “In this,” de Beauvoir writes ironically, “he differed from the rest of mankind… being born to save humanity.” We are mostly out to save ourselves – or our stubborn ideas of who we should be. The more wealth and power we have, the easier it may be to fight the transformations of age…. Until we cannot, since “growing, ripening, aging, dying – the passing of time is predestined.”




When she began to write about her own aging, de Beauvoir was besieged, she says, by “great numbers of people, particularly old people [who] told me, kindly or angrily but always at great length and again and again, that old age simply did not exist!” The hundreds and thousands of dollars spent to fight nature’s effect on our appearance only serves to “prolong,” she writes, our “dying youth.”

Obsessions with cosmetics and cosmetic surgery come from an ageism imposed from without by what scholar Kathleen Woodward calls “the youthful structure of the look” — a harsh gaze that turns the old into “The Other.” The aged are subject to a “stigmatizing social judgment, made worse by our internalization of it.” Ram Dass summarized the condition in 2019 by saying we live in “a very cruel culture” — an “aging society… with a youth mythology.”

The contradictions can be stark. Many of Ram Dass’ generation have become valuable fodder in marketing and politics for their reliability as voters or consumers, a major shift since 1972. But, for all the focus on baby boomers as a hated or a useful demographic, they are largely invisible outside of a certain wealthy class. Old age in the West is no less fraught with economic and social precarity than when de Beauvoir wrote. 

De Beauvoir movingly describes conditions that were briefly evident in the media during the worst of the pandemic – the isolation, fear, and marginalization that older people face, especially those without means. “The presence of money cannot always alleviate” the pains of aging, wrote Elizabeth Hardwick in her 1972 review of de Beauvoir’s book in translation. “Its absence is a certain catastrophe.”

The problem, de Beauvoir pointed out, is that old age is almost synonymous with poverty. The elderly are deemed unproductive, unprofitable, a burden on the state and family. She quotes a Cambridge anthropologist, Dr. Leach, who stated at a conference, “in effect, ‘In a changing world, where machines have a very short run of life, men must not be used too long. Everyone over fifty-five should be scrapped.’” 

The sentiment, expressed in 1968, sounds not unlike a phrase bandied around by business analysts thanks to Erik Brynjolkfsson’s call for human beings to “race with the machines.” It is, eventually, a race everyone loses. And the push for profitability over human flourishing comes back to haunt us all. 

We carry this ostracism so far that we even reach the point of turning it against ourselves: for in the old person that we must become, we refuse to recognize ourselves.” 

De Beauvoir’s response to the widespread cultural denial of aging was to write the first full-length philosophical study of aging in existence, “to break the conspiracy of silence,” she proclaimed. First published as La vieillesse in 1970, the book dared tread where no scholar or thinker had, as Woodward writes in a 2016 re-appraisal: 

The Coming of Age is the inaugural and inimitable study of the scandalous treatment of aging and the elderly in today’s capitalist societies…. There was no established method or model for the study of aging. Beauvoir had to invent a way to pursue this enormous subject. What did she do? …. She surveyed and synthesized what she had found in multiple domains, including biology, anthropology, philosophy, and the historical and cultural record, drawing it all together to argue with no holds barred that the elderly are not only marginalized in contemporary capitalist societies, they are dehumanized.

The book is just as relevant in its major points, argues professor of philosophy Tove Pettersen, despite some sweeping generalizations that may not hold up now or didn’t then. But the exclusions suffered by aging women in capitalist societies are still especially cruel, as the philosopher argued. Women are still stigmatized for their desires after menopause and ceaselessly judged on their appearance at all times.

De Beauvoir’s study has been compared to the exhaustive work of Michel Foucault, who excavated such human conditions as madness, sexuality, and punishment. And like his studies, it can feel claustrophobic. Is there any way out of being Othered, pushed aside, and ignored by the next generation as we age? “Beauvoir claims that the oppressed are not always just passive victims,” says Pettersen, “and that not all oppression is total.” 

We may be conditioned to see aging people as no longer useful or desirable, and to see ourselves that way as we age. But to wholly accept the logic of this judgment is to allow old age to become a “parody” of youth, writes de Beauvoir, as we chase after the past in misguided efforts to reclaim lost social status. We must resist the backward look that a youth-obsessed culture encourages by allowing ourselves to become something else, with a focus turned outward toward a future we won’t see.

As an old Zen master once pointed out, the leaves don’t go back on the tree. The leaves in fall and the tree in winter, however, are things of beauty and promise:

There is only one solution if old age is not to be an absurd parody of our former life, and that is to go on pursuing ends that give our existence a meaning — devotion to individuals, to groups or to causes, social, political, intellectual or creative work… In old age we should wish still to have passions strong enough to prevent us turning in on ourselves. One’s life has value so long as one attributes value to the life of others, by means of love, friendship, indignation, compassion.

Borrow de Beauvoir’s The Coming of Age from the Internet Archive and read it online for free. Or purchase a copy of your own.

via The Marginalian

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

 

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.

During the first summer of the COVID-19 pandemic, nursing home deaths attributed to Alzheimer’s disease and dementia increased by more than 20 percent, owing to such factors as chronic staffing shortages and a ban on outside visitors.

As DeAnn Walters, director of clinical affairs for the California Association of Health Facilities, told Politico:

We’re trying to be supporter, social worker, caregiver, friend and housekeeping for the resident. It’s putting a lot of pressure on the caregivers and the operation of the facility to make sure everyone has what they need. Before the pandemic we couldn’t even get socks on people and you’d see them walking around barefoot.

Not the vision any of us would choose for our parent’s golden years, or our own.

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.

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Ayun Halliday is the Chief Primatologist of the East Village Inky zine and author, most recently, of Creative, Not Famous: The Small Potato Manifesto.  Follow her @AyunHalliday.

Is There Life After Death?: Michio Kaku, Bill Nye, Sam Harris & More Explore One of Life’s Biggest Questions

We should probably not look to science to have cherished beliefs confirmed. As scientific understanding of the world has progressed over the centuries, it has brought on a loss of humans’ status as privileged beings at the center of the universe whose task is to subdue and conquer nature. (The stubborn persistence of those attitudes among the powerful has not served the species well.) We are not special, but we are still responsible, we have learned — maybe totally responsible for our lives on this planet. The methods of science do not lend themselves to soothing existential anxiety.

But what about the most cherished, and likely ancient, of human beliefs: faith in an afterlife?  Ideas of an underworld, or heaven, or hell have animated human culture since its earliest origins. There is no society in the world where we will not find some belief in an afterlife existing comfortably alongside life’s most mundane events. Is it a harmful idea? Is there any real evidence to support it? And which version of an afterlife — if such a thing existed — should we believe?




Such questions stack up. Answers in forms science can reconcile seem diminishingly few. Nonetheless, as we see in the Big Think video above, scientists, science communicators, and science enthusiasts are willing to discuss the possibility, or impossibility, of continuing after death. We begin with NASA astronomer Michelle Thaller, who references Einstein’s theory of the universe as fully complete, “so every point in the past and every point in the future are just as real as the point of time you feel yourself in right now.” Time spreads out in a landscape, each moment already mapped and surveyed.

When a close friend died, Einstein wrote a letter to his friend’s wife explaining, “Your husband, my friend, is just over the next hill. He’s still there” — in a theoretical sense. It may not have been the comfort she was looking for. The hope of an afterlife is that we’ll see our loved ones again, something Einstein’s solution does not allow. Sam Harris — who has leaned into the mystical practice of meditation while pulling it from its religious context — admits that death is a “dark mystery.” When people die, “there’s just the sheer not knowing what happened to them. And into this void, religion comes rushing with a very consoling story, saying nothing happened them; they’re in a better place and you’re going to meet up with them after.”

The story isn’t always so consoling, depending on how punitive the religion, but it does offer an explanation and sense of certainty in the face of “sheer not knowing.” The human mind does not tolerate uncertainty particularly well. Death feels like the greatest unknown of all. (Harris’ argument parallels that of anthropologist Pascal Boyer on the origin of all religions.) But the phenomenon of death is not unknown to us. We are surrounded by it daily, from the plants and animals we consume to the pets we sadly let go when their lifespans end. Do we keep ourselves up wondering what happened to these beings? Maybe our spiritual or religious beliefs aren’t always about death….

“In the Old Testament there isn’t really any sort of view of the afterlife,” says Rob Bell, a spiritual teacher (and the only talking head here not aligned with a scientific institution or rationalist movement). “This idea that the whole thing is about when you die is not really the way that lots of people have thought about it.” For many religious practitioners, the idea of eternal life means “living in harmony with the divine right now.” For many, this “right now” — this very moment and each one we experience after it — is eternal. See more views of the afterlife above from science educators like Bill Nye and scientists like Michio Kaku, who says the kind of afterlives we’ve only seen in science fiction — “digital and genetic immortality” — “are within reach.”

Related Content:

Benedict Cumberbatch Reads Nick Cave’s Beautiful Letter About Grief

Richard Feynman on Religion, Science, the Search for Truth & Our Willingness to Live with Doubt

Michio Kaku & Brian Green Explain String Theory in a Nutshell: Elegant Explanations of an Elegant Theory

Philosopher Sam Harris Leads You Through a 26-Minute Guided Meditation

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

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