Discover the Retirement Home for Elderly Musicians Created by Giuseppe Verdi: Created in 1899, It Still Lives On Today

Among my works, the one I like best is the Home that I have had built in Milan for accom­mo­dat­ing old singers not favored by for­tune, or who, when they were young did not pos­sess the virtue of sav­ing. Poor and dear com­pan­ions of my life! 

Giuseppe Ver­di

Is there a rem­e­dy for the iso­la­tion of old age?

What about the jol­ly fra­ter­ni­ty and com­pet­i­tive­ness of an art col­lege dorm, as envi­sioned by opera com­pos­er Giuseppe Ver­di?

Short­ly before his death, the com­pos­er donat­ed all roy­al­ties from his operas to the con­struc­tion and admin­is­tra­tion of a lux­u­ri­ous retreat for retired musi­cians, designed by his librettist’s broth­er, archi­tect Camil­lo Boito.

Com­plet­ed in 1899, Casa Ver­di still serves elder­ly musi­cians today—up to 60 at a time. Res­i­dents of Casa Ver­di include alum­nae of the Met­ro­pol­i­tan Opera and the Roy­al Opera House. Guests have worked along­side such nota­bles as Chet Bak­er and Maria Callas.

Com­pe­ti­tion for res­i­den­tial slots is stiff. To qual­i­fy, one must have been a pro­fes­sion­al musi­cian or music teacher. Those select­ed enjoy room, board, and med­ical treat­ment in addi­tion to, writes The New York Times, “access to con­certs, music rooms, 15 pianos, a large organ, harps, drum sets and the com­pa­ny of their peers.” Musi­cal pro­gram­ming is as con­stant as the fine view of Verdi’s grave.

Din­ing tables are named in hon­or of Verdi’s works. Those inclined to wor­ship do so in a chapel named for San­ta Cecil­ia, the patron saint of musi­cians.

Prac­tice rooms are alive with the sound of music and crit­i­cism. As Casa Verdi’s music ther­a­pist told the Finan­cial Times, “They are very com­pet­i­tive: they are all pri­ma don­nas.”

When mem­o­ry fails, res­i­dents can tune in to such doc­u­men­taries as actor Dustin Hoffman’s Tosca’s Kiss, below

Get a peek inside Verdi’s retire­ment home for artists, com­pli­ments of Urban Sketch­ers here.

Note: An ear­li­er ver­sion of this post appeared on our site in 2018.

Relat­ed Con­tent:

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

Meet Nadia Boulanger, “The Most Influ­en­tial Teacher Since Socrates,” Who Men­tored Philip Glass, Leonard Bern­stein, Aaron Cop­land, Quin­cy Jones & Oth­er Leg­ends

How Music Can Awak­en Patients with Alzheimer’s and Demen­tia

Ayun Hal­l­i­day is an author, illus­tra­tor, and the­ater mak­er in NYC.

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Why Smart People Feel Like Frauds: The Psychology of Impostor Syndrome and Its Hidden Benefits

Incom­pe­tent peo­ple tend to see them­selves as not just com­pe­tent, but high­ly com­pe­tent. So, at any rate, holds the the­o­ry of the “Dun­ning-Kruger effect,” pre­vi­ous­ly fea­tured here on Open Cul­ture. But does the con­verse also hold: do high­ly com­pe­tent peo­ple tend to see them­selves as incom­pe­tent? That would seem to be an impli­ca­tion of what’s been called “impos­tor syn­drome,” a per­sis­tent sense of inad­e­qua­cy rel­a­tive to one’s sta­tus or posi­tion, unsup­port­ed by any objec­tive evi­dence. If you your­self have been afflict­ed with that con­di­tion, it may be a tad hasty to take it as a sign of your own effec­tive­ness, but as the Har­vard Busi­ness School’s Arthur C. Brooks explains in the clip above, it may nonethe­less ben­e­fit you to lean into it.

“What all strivers I’ve ever met have in com­mon is that, the high­er they climb and the more suc­cess they have, the more inse­cure they feel in their own suc­cess because they’re not quite sure that they’ve earned it or deserve it,” Brooks says. Iron­i­cal­ly, in his expe­ri­ence, “peo­ple who deserve suc­cess through hard work and mer­it and per­son­al respon­si­bil­i­ty are not quite sure they deserve it, and the peo­ple who don’t deserve it are often the peo­ple who are actu­al­ly most sure that they do.”

In that last group are pos­ses­sors of the so-called “dark tri­ad” traits: nar­cis­sism, Machi­avel­lian­ism, and psy­chopa­thy. A “good, nor­mal, healthy per­son,” by con­trast, will nat­u­ral­ly won­der if they real­ly mer­it the pro­mo­tions, rewards, and acco­lades they receive, and if they’re tru­ly up to each task ahead.

To com­bat impos­tor syn­drome, Brooks rec­om­mends you “under­stand it, keep up to date with it, and keep try­ing to get bet­ter at the things you’re not good at yet.” Human­i­ty’s gen­er­al neg­a­tiv­i­ty bias may keep most of us sus­pect­ing that we’ve been over­es­ti­mat­ed, but that does­n’t mean we should ignore the oppor­tu­ni­ties for gen­uine self-improve­ment that such feel­ings present. “The truth is, if things are real­ly, real­ly rough for you, you’re not all weak­ness­es, and if things are going real­ly well for you, you’re not all strengths.” It just hap­pens that at some times, every­one focus­es on the for­mer, and at oth­er times, the lat­ter, and what’s impor­tant is not to let your­self be too heav­i­ly influ­enced in either case. Per­haps you can stay ground­ed by bear­ing in mind a cou­ple of trusty old adages: that nobody’s per­fect, and that you do, some­times, have to fake it ’til you make it.

Relat­ed con­tent:

24 Com­mon Cog­ni­tive Bias­es: A Visu­al List of the Psy­cho­log­i­cal Sys­tems Errors That Keep Us From Think­ing Ratio­nal­ly

Why Incom­pe­tent Peo­ple Think They’re Com­pe­tent: The Dun­ning-Kruger Effect, Explained

Why Over­con­fi­dence Is Our Most Dan­ger­ous Cog­ni­tive Bias

John Cleese on How “Stu­pid Peo­ple Have No Idea How Stu­pid They Are” (Oth­er­wise Known as the Dun­ning-Kruger Effect)

There Are Eight Forms of Intel­li­gence, Not Just One: Which Apply to You?

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

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

How Quentin Tarantino’s One-Night “Detest Fest” Changed His Life & Set Him on the Path to Pulp Fiction

Just days ago, a game came out whose unlike­ly premise has already drawn a good deal of atten­tion. “Man­age your very own video store in the ear­ly 90s!” exclaims the descrip­tion of Retro Rewind. “Rent, sell, dec­o­rate and expand your busi­ness from the ground up and relive the gold­en ages of video rentals!” Those of us old enough to have relied on such estab­lish­ments for our ear­ly cin­e­mat­ic edu­ca­tion can all too eas­i­ly remem­ber how frus­trat­ing they could be, what with their phys­i­cal­ly lim­it­ed selec­tions, sel­dom-rewound tapes, and puni­tive late fees. Even so, younger gen­er­a­tions aren’t wrong to imag­ine that some were spe­cial places where it felt like a cinephile’s dreams could come true. Just ask Quentin Taran­ti­no.

The clip above comes from Joe Rogan’s inter­view with Taran­ti­no and Roger Avary, who worked togeth­er at Man­hat­tan Beach’s Video Archives before they co-wrote Pulp Fic­tion. “Work­ing at that store, I just got caught up in the lit­tle life there,” Taran­ti­no says. Yet he also remem­bers him­self think­ing, “Well, this isn’t my dream. This isn’t what I want­ed to do work­ing at a video store for years. I want­ed to actu­al­ly make movies. It’s not my dream, what I’m doing — but it’s dream-adja­cent!” It turned out that get­ting paid to watch movies all day long (to say noth­ing of becom­ing local­ly famous for sheer cinephil­ia) with­out putting in any seri­ous man­u­al labor “put my ambi­tions to sleep a lit­tle bit.”

Taran­ti­no explains that his awak­en­ing from this retail rever­ie began with wit­ness­ing the sud­den embit­ter­ment of fel­low clerks who passed the age of thir­ty doing the same “cool” jobs they always had. This set him on the path to under­go­ing a series of dark nights of the soul he called “Quentin detest fests,” dur­ing which he would make a no-excus­es account­ing of all the mis­takes he was active­ly or pas­sive­ly mak­ing. “I would spend all night lay­ing out every­thing I’m doing that’s wrong, and then I would spend the last two hours fig­ur­ing out how I could change it. And as opposed to just doing it and then going to get some sleep, and then you for­get about it and fall back into your rou­tine, I decid­ed to change my life.”

Attach­ment to his job was a big part of the prob­lem. “I’ve got to just move to Hol­ly­wood, I’ve got to get involved there, I’ve got to meet oth­er peo­ple that are in the busi­ness,” he real­ized. “I should­n’t be mak­ing mon­ey until I’m mak­ing mon­ey doing what I want to do.” Not long after relo­cat­ing from the South Bay to Kore­atown — still well south of Hol­ly­wood, but close enough — he start­ed mak­ing con­nec­tions in the low-bud­get hor­ror world. “Well, if these guys can do it, I can do it,” he came to believe, and with­in a year and a half he was mak­ing a liv­ing as a screen­writer. The video rental indus­try has long since col­lapsed, but Quentin Taran­ti­no is still going strong as a film­mak­er. If he takes a break from work­ing on what may be his last pic­ture to play Retro Rewind, we’d sure­ly all be inter­est­ed in hear­ing what mem­o­ries it brings back. Maybe he and Avary can dis­cuss it on their Video Archives Pod­cast.

Relat­ed Con­tent:

The Sto­ry of How Quentin Taran­ti­no Became a Film­mak­er and Cre­at­ed Pulp Fic­tion, as Told by Quentin Taran­ti­no

My Best Friend’s Birth­day, Quentin Tarantino’s 1987 Debut Film

Quentin Taran­ti­no Explains How to Write & Direct Movies

Quentin Taran­ti­no Gives a Tour of Video Archives, the Store Where He Worked Before Becom­ing a Film­mak­er

Quentin Taran­ti­no & Roger Avary Rewatch Cult-Clas­sic Movies on Their New Video Archives Pod­cast

What Is a Life-Chang­ing Real­iza­tion You Wish You’d Had Soon­er in Life?

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

In Her Final Reflections, Jane Goodall Issues a Warning: “Without Hope, We Fall Into Apathy”

For many of us, Jane Goodall was one of those cul­tur­al fig­ures who seemed always to have been around, and on some lev­el, made us feel like she always would be. But of course, no human being lives for­ev­er, no mat­ter how wide­ly admired. Goodall made her own depar­ture last fall, in the mid­dle of an Amer­i­can speak­ing tour, at the age of 91. Just two days there­after, she appeared as the guest on the pre­miere of Net­flix’s Famous Last Words, a pro­gram con­sist­ing of inter­views con­duct­ed express­ly to air only after the inter­vie­wee’s death. In the clip above, the show’s host, TV writer-direc­tor-pro­duc­er Brad Falchuk, asks her an out­ward­ly sim­ple ques­tion: “Who would you say you were?”

Goodall describes her­self as “some­body sent to this world to try to give peo­ple hope in dark times, because with­out hope, we fall into apa­thy and do noth­ing, and in the dark times that we are liv­ing in now, if peo­ple don’t have hope, we’re doomed. How can we bring lit­tle chil­dren into this dark world we’ve cre­at­ed and let them be sur­round­ed by peo­ple who’ve giv­en up? So even if this is the end of human­i­ty as we know it, let’s fight to the very end. Let’s let the chil­dren know that there is hope, if they get togeth­er. And even if it becomes impos­si­ble for any­body, it’s bet­ter to go on fight­ing to the end than just to give up and say, ‘Okay.’ ” These are fine words, though it may sur­prise some of us that they make no men­tion of chimps.

Though she became famous as a pri­ma­tol­o­gist, and specif­i­cal­ly as an expert on chim­panzees, Goodall devot­ed much ener­gy in her lat­er decades to tak­ing action on broad­er caus­es. These includ­ed envi­ron­men­tal con­ser­va­tion and the secu­ri­ty of life on Earth itself, which she saw as imper­iled by the actions of cer­tain gov­ern­ments and polit­i­cal actors. When Falchuk asks who she does­n’t like, she express­es her desire to send per­ma­nent­ly into space Elon Musk, Don­ald Trump and “some of his real sup­port­ers,” Vladimir Putin, Xi Jin­ping, Ben­jamin Netanyahu and “his far-right gov­ern­ment.” That answer may get us won­der­ing whether the result­ing pow­er vac­u­ums would be filled by more or less savory char­ac­ters. The entire inter­view will leave us with anoth­er, per­haps more trou­bling ques­tion: who, today, could be suit­ed to assume the place in pub­lic life left behind by Jane Goodall?

Relat­ed Con­tent:

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

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

The Last Inter­view Book Series Fea­tures the Final Words of Cul­tur­al Icons: Borges to Bowie, Philip K. Dick to Fri­da Kahlo

The Celebri­ty Encoun­ters of Koko the Goril­la. For Her 43rd Birth­day Today

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Bertrand Russell’s Advice For How (Not) to Grow Old: “Make Your Interests Gradually Wider and More Impersonal”

Image by Nation­al Por­trait Gallery, via Wiki­me­dia Com­mons

Advice on how to grow old fre­quent­ly comes from such banal or blood­less sources that we can be for­giv­en for ignor­ing it. Pub­lic health offi­cials who dis­pense wis­dom may have good inten­tions; phar­ma­ceu­ti­cal com­pa­nies who do the same may not. In either case, the mes­sages arrive in a form that can bring on the despair they seek to avert. Elder­ly peo­ple in well-lit pho­tographs stroll down gar­den paths, ball­room dance, do yoga. Bul­let­ed lists punc­tu­at­ed by dry cita­tions issue gen­tly-word­ed guide­lines for sen­si­ble liv­ing. Inof­fen­sive bland­ness as a pre­scrip­tion for liv­ing well.

At the oth­er extreme are pro­files of excep­tion­al cases—relatively spry indi­vid­u­als who have passed the cen­tu­ry mark. Rarely do their sto­ries con­form to the mod­el of abstemious­ness enjoined upon us by pro­fes­sion­als. But we know that grow­ing old with dig­ni­ty entails so much more than diet and exer­cise or mak­ing it to a hun­dred-and-two. It entails fac­ing death as square­ly as we face life. We need writ­ers with depth, sen­si­tiv­i­ty, and elo­quence to deliv­er this mes­sage. Bertrand Rus­sell does just that in his essay “How to Grow Old,” writ­ten when the philoso­pher was 81 (six­teen years before he even­tu­al­ly passed away, at age 97).

Rus­sell does not flat­ter his read­ers’ ratio­nal­ist con­ceits by cit­ing the lat­est sci­ence. “As regards health,” he writes, “I have noth­ing use­ful to say…. I eat and drink what­ev­er I like, and sleep when I can­not keep awake.” (We are inclined, per­haps, to trust him on these grounds alone.) He opens with a dri­ly humor­ous para­graph in which he rec­om­mends, “choose your ances­tors well,” then he issues advice on the order of not dwelling on the past or becom­ing a bur­den to your chil­dren.

But the true ker­nel of his short essay, “the prop­er recipe for remain­ing young,” he says, came to him from the exam­ple of a mater­nal grand­moth­er, who was so absorbed in her life, “I do not believe she ever had time to notice she was grow­ing old.” “If you have wide and keen inter­ests and activ­i­ties in which you can still be effec­tive,” Rus­sell writes. “you will have no rea­son to think about the mere­ly sta­tis­ti­cal fact of the num­ber of years you have already lived, still less of the prob­a­ble short­ness of your future.”

Such inter­ests, he argues, should be “imper­son­al,” and it is this qual­i­ty that loosens our grip. As Maria Popo­va puts it, “Rus­sell places at the heart of a ful­fill­ing life the dis­so­lu­tion of the per­son­al ego into some­thing larg­er.” The idea is famil­iar; in Russell’s hands it becomes a med­i­ta­tion on mor­tal­i­ty as ever-time­ly as the so-often-quot­ed pas­sages from Donne’s “Med­i­ta­tion XVII.” Philoso­pher and writer John G. Messer­ly calls Russell’s con­clud­ing pas­sage “one of the most beau­ti­ful reflec­tions on death I have found in all of world lit­er­a­ture.”

The best way to over­come it [the fear of death]—so at least it seems to me—is to make your inter­ests grad­u­al­ly wider and more imper­son­al, until bit by bit the walls of the ego recede, and your life becomes increas­ing­ly merged in the uni­ver­sal life. An indi­vid­ual human exis­tence should be like a riv­er: small at first, nar­row­ly con­tained with­in its banks, and rush­ing pas­sion­ate­ly past rocks and over water­falls. Grad­u­al­ly the riv­er grows wider, the banks recede, the waters flow more qui­et­ly, and in the end, with­out any vis­i­ble break, they become merged in the sea, and pain­less­ly lose their indi­vid­ual being. The man who, in old age, can see his life in this way, will not suf­fer from the fear of death, since the things he cares for will con­tin­ue. And if, with the decay of vital­i­ty, weari­ness increas­es, the thought of rest will not be unwel­come. I should wish to die while still at work, know­ing that oth­ers will car­ry on what I can no longer do and con­tent in the thought that what was pos­si­ble has been done.

Read Russell’s “How to Grow Old” in full here. And see many more elo­quent med­i­ta­tions on aging and death—from Hen­ry Miller, André Gide, Ursu­la K. Le Guin, and Grace Paley—at The Mar­gin­a­lian.

Note: An ear­li­er ver­sion of this post appeared on our site in 2018.

Relat­ed Con­tent:  

Bertrand Russell’s Advice to Peo­ple Liv­ing 1,000 Years in the Future: “Love is Wise, Hatred is Fool­ish”

Bertrand Rus­sell: The Every­day Ben­e­fit of Phi­los­o­phy Is That It Helps You Live with Uncer­tain­ty

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

You’re Only As Old As You Feel: Har­vard Psy­chol­o­gist Ellen Langer Shows How Men­tal Atti­tude Can Poten­tial­ly Reverse the Effects of Aging

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

Herbie Hancock Explains the Big Lesson He Learned From Miles Davis: Every Mistake in Music, as in Life, Is an Opportunity

One thing they don’t teach you in par­ent­ing school is how to guide a young child into mak­ing few­er mis­takes in her home­work, while also com­mu­ni­cat­ing to her that mis­takes are not “bad” but often “good” in that they can be con­duits for cre­ative think­ing and intu­itive path­ways to progress. This les­son presents even more prob­lems if your child has per­fec­tion­ist ten­den­cies. (If you have sound ped­a­gog­i­cal meth­ods, I’m all ears.)

The prob­lem isn’t just that adults con­stant­ly tele­graph bina­ry “yes/no,” “good/bad” mes­sages to every­one and every­thing around them, but that most adults are deeply uncom­fort­able with ambi­gu­i­ty, and thus deeply afraid of mis­takes, as a result of imbib­ing so many bina­ry mes­sages them­selves. Impro­vi­sa­tion fright­ens trained and untrained musi­cians alike, for exam­ple, for this very rea­son. Who wants to screw up pub­licly and look like… well, a screw up?

We think that doing some­thing well, and even “per­fect­ly,” will win us the pat on the head/gold star/good report card we have been taught to crave all our lives. Sure­ly there are excel­lent rea­sons to strive for excel­lence. But accord­ing to one who should know—the most excel­lent Miles Davis—excellence by nature obvi­ates the idea of mis­takes. How’s that, you ask? Let us attend to one of Davis’ for­mer side­men, Her­bie Han­cock, who tells one of his favorite sto­ries about the man above.

Loose impro­vi­sa­tion is inte­gral to jazz, but we all know Miles Davis as a very exact­ing char­ac­ter. He could be mean, demand­ing, abra­sive, cranky, hyper­crit­i­cal, and we might con­clude, giv­en these per­son­al qual­i­ties, and the con­sis­tent excel­lence of his play­ing, that he was a per­fec­tion­ist who couldn’t tol­er­ate screw ups. Han­cock gives us a very dif­fer­ent impres­sion, telling the tale of a “hot night” in Stuttgart, when the music was “tight, it was pow­er­ful, it was inno­v­a­tive, and fun.”

Mak­ing what any­one would rea­son­ably call a mis­take in the mid­dle of one of Davis’ solos—hitting a notice­ably wrong chord—Hancock react­ed as most of us would, with dis­may. “Miles paused for a sec­ond,” he says, “and then he played some notes that made my chord right… Miles was able to turn some­thing that was wrong into some­thing that was right.” Still, Han­cock was so upset, he couldn’t play for about a minute, par­a­lyzed by his own ideas about “right” and “wrong” notes.

What I real­ize now is that Miles didn’t hear it as a mis­take. He heard it as some­thing that hap­pened. As an event. And so that was part of the real­i­ty of what was hap­pen­ing at that moment. And he dealt with it…. Since he didn’t hear it as a mis­take, he thought it was his respon­si­bil­i­ty to find some­thing that fit.

Han­cock drew a musi­cal les­son from the moment, yes, and he also drew a larg­er life les­son about growth, which requires, he says, “a mind that’s open enough… to be able to expe­ri­ence sit­u­a­tions as they are and turn them into med­i­cine… take what­ev­er sit­u­a­tion you have and make some­thing con­struc­tive hap­pen with it.”

This bit of wis­dom reminds me not only of my favorite Radio­head lyric (“Be con­struc­tive with your blues”), but also of a sto­ry about a Japan­ese monk who vis­it­ed a monastery in the U.S. and promised to give a demon­stra­tion in the fine art of Zen archery. After much solemn prepa­ra­tion and breath­less antic­i­pa­tion, the monk led his hosts on a hike up the moun­tain, where he then blind­ly fired an arrow off a cliff and walked away, leav­ing the stunned spec­ta­tors to con­clude the tar­get must be wher­ev­er the arrow hap­pened to land.

What mat­ters, Davis is quot­ed as say­ing, is how we respond to what’s hap­pen­ing around us: “When you hit a wrong note, it’s the next note that you play that deter­mines if it’s good or bad.” Or, as he put it more sim­ply and non-dual­is­ti­cal­ly, “Do not fear mis­takes. There are none.”

Note: An ear­li­er ver­sion of this post appeared on our site in 2018.

Relat­ed Con­tent:

Miles Davis Opens for Neil Young and “That Sor­ry-Ass Cat” Steve Miller at The Fill­more East (1970)

How to Respond to the Chal­lenges of Our Time?: Jazz Leg­ends Her­bie Han­cock & Wayne Short­er Give 10 Pieces of Advice to Young Artists, and Every­one Else

The Only Time Prince & Miles Davis Jammed Togeth­er Onstage: Watch the New Year’s Eve, 1987 Con­cert

How Music Unites Us All: Her­bie Han­cock & Kamasi Wash­ing­ton in Con­ver­sa­tion

Her­bie Hancock’s Joy­ous Sound­track for the Orig­i­nal Fat Albert TV Spe­cial (1969)

Her­bie Han­cock Presents the Pres­ti­gious Nor­ton Lec­tures at Har­vard Uni­ver­si­ty: Watch Online

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

Bruce Springsteen Won’t Back Down: Performs “Streets of Minneapolis” Live in Minneapolis

When the his­to­ry books are writ­ten, we’ll remem­ber the politi­cians, law firms, and CEOs who quick­ly bent the knee to Don­ald Trump. We’ll also remem­ber the scant few Amer­i­can fig­ures who refused to back down. Bruce Spring­steen will be high on that short list.

Tour­ing in Europe last sum­mer, Spring­steen warned his audi­ence: “The Amer­i­ca that I love, the Amer­i­ca I have writ­ten about, that has been a bea­con of hope and lib­er­ty for 250 years, is cur­rent­ly in the hands of a cor­rupt, incom­pe­tent and trea­so­nous admin­is­tra­tion.” Those words seem par­tic­u­lar­ly pre­scient giv­en the chaos and vio­lence now unfold­ing in Min­neso­ta.

Fol­low­ing the shoot­ings of Renee Good and Alex Pret­ti, Spring­steen made his voice heard again—this time through music. Last week, he released the protest song “Streets of Min­neapo­lis” and soon after­ward trav­eled to Min­neso­ta to per­form the song live at a ben­e­fit con­cert arranged by Tom Morel­lo. Speak­ing to the crowd, Spring­steen said, “I wrote Streets of Min­neapo­lis and record­ed it the next day.” When he won­dered if the song sound­ed too ‘soap­boxy,’ he turned to Morel­lo, and the Rage Against the Machine gui­tarist replied, “Bruce, nuance is won­der­ful, but some­times you need to kick them in the teeth.” We’ll say amen to that.

After “Streets of Min­neapo­lis,” Spring­steen and Morel­lo per­formed “The Ghost of Tom Joad.” Watch it above. The start of the show began with “Killing In The Name Of.” Catch it below.

Relat­ed Con­tent 

Bruce Spring­steen Revives the Protest Song, Con­demns ICE Vio­lence in “Streets of Min­neapo­lis”

Scott Gal­loway Unveils “Resist and Unsub­scribe,” an Action Plan for Con­sumers to Push Back Against Gov­ern­ment Over­reach

Tom Morel­lo Responds to Angry Fans Who Sud­den­ly Real­ize That Rage Against the Machine’s Music Is Polit­i­cal: “What Music of Mine DIDN’T Con­tain Polit­i­cal BS?”

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Why Jerry Seinfeld Lives by the Stoic Philosophy of Marcus Aurelius

Hav­ing pre­vi­ous­ly con­sid­ered whether come­di­ans are the philoso­phers of our time, we must now ask whether they, too, build upon the work of oth­er philoso­phers. Few of today’s most promi­nent fun­ny men and women live a philo­soph­i­cal life — or have cul­ti­vat­ed the tem­pera­ment nec­es­sary to live a philo­soph­i­cal life — more pub­licly than Jer­ry Sein­feld. This has been sug­gest­ed by, among oth­er things, a 2012 New York Times Mag­a­zine pro­file by Jon­ah Wein­er. “Sein­feld will nurse a sin­gle joke for years, amend­ing, abridg­ing and rework­ing it incre­men­tal­ly, to get the thing just so,” writes Wein­er. “It’s sim­i­lar to cal­lig­ra­phy or samu­rai,” Sein­feld says. “I want to make crick­et cages. You know those Japan­ese crick­et cages? Tiny, with the doors? That’s it for me: soli­tude and pre­ci­sion, refin­ing a tiny thing for the sake of it.”

Or, as Sein­feld puts it in the more recent inter­view above with pod­cast­er Gra­ham Ben­siger, he wants to know what time it is, but he wants even more to take the watch apart in order to learn how it works. This has become his life­long quest, in his pro­fes­sion­al are­na of com­e­dy and with his oth­er obses­sions as well.

Cul­ti­vat­ing both his under­stand­ing and him­self has entailed indulging his taste for dif­fi­cult sit­u­a­tions, or rather, chal­lenges with­in what he calls the appro­pri­ate “brack­et of strug­gle.” At this point in the jour­ney, he’s found what could at first sound like a sur­pris­ing guide: sec­ond-cen­tu­ry Roman emper­or Mar­cus Aure­lius, whose book the Med­i­ta­tions, along with Epicte­tus’ Enchirid­ion and the writ­ings of Seneca the Younger, con­sti­tute the core texts of Sto­icism.

To live Sto­ical­ly in the Aure­lian sense is to bear always in mind that, as Sein­feld puts it, “every­thing that you’re wor­ried about is going to be gone like that. The peo­ple that are crit­i­ciz­ing you, they’re going to be gone. You’re going to be gone. All this hand-wring­ing, wor­ry, and con­cern over ‘How are peo­ple view­ing me,’ ‘Some­one said some­thing bad about me’ — and you get so upset about it — is wast­ed time and ener­gy.” In the view of Mar­cus Aure­lius, “your only focus should be on get­ting bet­ter at what you’re doing. Focus on what you’re doing, get bet­ter at what you’re doing. Every­thing else is a com­plete waste of time.” It’s not hard to under­stand why such a world­view would appeal to the man Sarah Sil­ver­man, in the Times Mag­a­zine Pro­file, calls “the ulti­mate crafts­man” among come­di­ans.

In addi­tion to the Med­i­ta­tions, Sein­feld also relies on the prac­tice of actu­al med­i­ta­tion, which he cred­its with pro­vid­ing him both the phys­i­cal and men­tal ener­gy nec­es­sary to keep pur­su­ing his goals into his sev­en­ties. “Med­i­ta­tion is like if I said to you, ‘I’m going to need you to get in the hot tub once a day, and just sit there for five min­utes. Could you do that? That’s pret­ty easy. Med­i­ta­tion is even eas­i­er than that.” Exer­cise is the oppo­site, since it “takes more effort than any­thing,” but it’s become just as impor­tant a part of his life, the three keys to whose suc­cess he enu­mer­ates as fol­lows: “Tran­scen­den­tal med­i­ta­tion, lift weights, espres­so.” One likes to imag­ine that, had Mar­cus Aure­lius installed a Mar­zoc­co up on Pala­tine Hill, he’d have enjoyed a few shots through­out the day too.

Relat­ed Con­tent:

Mar­cus Aure­lius’ 9 Rules for Liv­ing a Sto­ic Life

What’s the Deal with Pop Tarts? Jer­ry Sein­feld Explains How to Write a Joke

Jer­ry Sein­feld Deliv­ers Com­mence­ment Address at Duke Uni­ver­si­ty: You Will Need Humor to Get Through the Human Expe­ri­ence

Sein­feld, Louis C.K., Chris Rock, and Ricky Ger­vais Dis­sect the Craft of Com­e­dy (NSFW)

How Sein­feld, the Sit­com Famous­ly “About Noth­ing,” Is Like Gus­tave Flaubert’s Nov­els About Noth­ing

The Sto­ic Wis­dom of Roman Emper­or Mar­cus Aure­lius: An Intro­duc­tion in Six Short Videos

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

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