How Movie Studios Rejected Scripts During the Silent-Film Era: A Cold, 17-Point Checklist Circa 1915

silent-film-rejections

Born dur­ing the era of silent movies, the Essanay Film Man­u­fac­tur­ing Com­pa­ny pro­duced a series of Char­lie Chap­lin films in 1915, most notably includ­ing The TrampThe Essanay doc­u­ment above shows us one thing: It did­n’t take long for the film indus­try to mas­ter the cold rejec­tion let­ter. Film­mak­ers could pour their heart and soul into writ­ing a script. And what did they get in return? A list of 17 pos­si­ble rea­sons to reject a man­u­script, with a deflat­ing check mark next to a par­tic­u­lar item. That’s it. No fur­ther expla­na­tion offered.

Essanay closed in 1925, prob­a­bly to the delight of some. You can still find some of Essanay’s films in our col­lec­tion of 65 Free Char­lie Chap­lin Films Online.

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via @tedgioia

Relat­ed Con­tent:

Gertrude Stein Gets a Snarky Rejec­tion Let­ter from Pub­lish­er (1912)

Read Rejec­tion Let­ters Sent to Three Famous Artists: Sylvia Plath, Kurt Von­negut & Andy Warhol

No Women Need Apply: A Dis­heart­en­ing 1938 Rejec­tion Let­ter from Dis­ney Ani­ma­tion

T.S. Eliot, as Faber & Faber Edi­tor, Rejects George Orwell’s “Trot­skyite” Nov­el Ani­mal Farm (1944)

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MoMA’s Artists’ Cookbook (1978) Reveals the Meals of Salvador Dalí, Willem de Kooning, Andy Warhol, Louise Bourgeois & More

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If we can con­sid­er some cooks artists, sure­ly we can con­sid­er some artists cooks. Madeleine Con­way and Nan­cy Kirk sure­ly oper­at­ed on that assump­tion when they put togeth­er The Muse­um of Mod­ern Art Artists’ Cook­book, which col­lects 155 recipes from 30 such fig­ures not pri­mar­i­ly known for their culi­nary acu­men as Sal­vador Dalí, Willem de Koon­ing, Louise Bour­geois, Andy Warhol, Helen Franken­thaler, Roy Licht­en­stein, and Chris­to and Jeanne-Claude. (“Strange­ly,” write the wags at Phaidon, “there are no wraps.”)

moma-cookbook-1

Pub­lished in 1978, the Artists’ Cook­book has long since left print, though pricey sec­ond-hand copies of the MoMA-issued edi­tion and some­what more afford­able copies of the spi­ral-bound trade edi­tion still cir­cu­late: Nick Harvill Libraries, for instance offers one for $125.

“Sim­plic­i­ty is a recur­ring theme,” says their site of the recipes con­tained with­in, which include Dalí’s red sal­ad, de Koon­ing’s seafood sauce, Bour­geois’ French cucum­ber sal­ad, Andy Warhol’s per­haps pre­dictable boil­ing method for Camp­bel­l’s canned soup, Franken­thaler’s poached stuffed striped bass, Licht­en­stein’s not entire­ly seri­ous “pri­mor­dial soup” (involv­ing “8cc hydro­gen” and “5cc ammo­nia”), and Chris­to and Jeanne-Claude’s com­plete “quick and easy filet mignon din­ner par­ty.”

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Tak­en as a whole, the project cap­tures not just a dis­tinc­tive moment in Amer­i­can cul­ture when you could pub­lish a cook­book with pret­ty much any theme — we’ve pre­vi­ous­ly fea­tured Dalí’s own, which came out in 1973, and the rock-star-ori­ent­ed Singers & Swingers in the Kitchen, from 1967 — but an equal­ly dis­tinc­tive moment, and place, in Amer­i­can art. MoMA, as you might expect, brought in the artists with whom they had the clos­est con­nec­tions, which in the mid-1970s meant a par­tic­u­lar­ly influ­en­tial cou­ple of gen­er­a­tions who most­ly rose to promi­nence, and stayed in promi­nence, in New York City.

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That’s not to say that the con­trib­u­tors to The Muse­um of Mod­ern Art Artists’ Cook­book were born into the art world. Brain Pick­ings’ Maria Popo­va quotes excerpts of the book’s inter­views with the artists about their ear­ly culi­nary lives: Bour­geois rues the “wast­ed hours” spent cook­ing for her father (“in those days a man had the right to have his food ready for him at all times.” De Koon­ing recalls his child­hood in pover­ty in Hol­land where, “when you had din­ner, it was always brown beans.” Dalí and Warhol put their eccen­tric­i­ties on dis­play, the for­mer with his all-white table (“white porce­lain, white damask, and white flow­ers in crys­tal vas­es”) and the lat­ter with his dec­la­ra­tion that “air­plane food is the best food.” De gustibus, as they say in food and art alike, non dis­putan­dum est.

moma-recipe

via Phae­don/Brain Pick­ings

Relat­ed Con­tent:

Sal­vador Dalí’s 1973 Cook­book Gets Reis­sued: Sur­re­al­ist Art Meets Haute Cui­sine

The Jean-Paul Sartre Cook­book: Philoso­pher Pon­ders Mak­ing Omelets in Long Lost Diary Entries

Alice B. Tok­las Reads Her Famous Recipe for Hashish Fudge (1963)

Ernest Hemingway’s Sum­mer Camp­ing Recipes

Leo Tolstoy’s Fam­i­ly Recipe for Mac­a­roni and Cheese

1967 Cook­book Fea­tures Recipes by the Rolling Stones, Simon & Gar­funkel, Bar­bra Streisand & More

An Archive of 3,000 Vin­tage Cook­books Lets You Trav­el Back Through Culi­nary Time

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The 4′33″ App Lets You Create Your Own Version of John Cage’s Classic Work

433-app

Image via iTunes

John Cage’s 4’33” is one of the most infa­mous works of the 20th cen­tu­ry and which still has the abil­i­ty to divide peo­ple. Three move­ments of silence, where the per­former does noth­ing, it forces the audi­ence to lis­ten to its sur­round­ings and be present, a dis­til­la­tion of zen thought if there ever was one. In an increas­ing­ly dis­tract­ed age, being silent and present is very dif­fi­cult for most peo­ple. A Men­tal Floss arti­cle on the piece’s lega­cy ref­er­enced a 2014 Uni­ver­si­ty of Vir­ginia study where hun­dreds of peo­ple sat in silence for a total of 15 min­utes. “25 per­cent of women and 67 per­cent of men opt­ed to endure painful elec­tric shocks rather than pass the time with­out any stim­u­la­tion,” says the arti­cle.

Two years ago, the John Cage Trust launched the 4’33” app, which sounds coun­ter­in­tu­itive. How can a phone app make one present?

Well, it doesn’t exact­ly do that. Instead, it offers a chance for mem­bers to record and share their own “per­for­mances” of Cage’s famous piece, once again demon­strat­ing Cage’s result-—there is no real silence. (Even in 1951, one year before 4’33”’s com­po­si­tion, when Cage sat in a sound dead­en­ing ane­choic cham­ber in Har­vard, he could still hear the blood rush­ing in his veins.)

google-maps-of-4-33-app-of-john-cage

The iPhone app, which costs 99 cents, is sim­ple and comes with a record­ing of the piece from John Cage’s New York apart­ment, which high­lights the traf­fic sounds and police sirens. Tap on the “World of 4’33”” but­ton at the bot­tom and a world map opens, show­ing green push­pins in var­i­ous loca­tions where users record­ed their own moments of silence. (The project is sim­i­lar to the 2008 inter­net project of field record­ings, “One Minute Vaca­tion”).

One user’s Kaloli, Hawaii record­ing is all trop­i­cal insects and birds busy com­pos­ing their own music. The one some­body record­ed down­town in my home city is of our shop­ping mall at Christ­mas, with pedes­tri­ans, far off car­ols, and the sounds of com­merce. In Japan, there’s a love­ly record­ing of Chi­tose air­port, espe­cial­ly if you find echoey tan­noy announce­ments roman­tic (I do). From urban to sub­ur­ban to coun­try­side, this is a por­trait of a world that is nev­er silent.

Relat­ed Con­tent:

John Cage’s Silent, Avant-Garde Piece 4’33” Gets Cov­ered by a Death Met­al Band

John Cage Per­forms His Avant-Garde Piano Piece 4’33” … in 1’22” (Har­vard Square, 1973)

Lis­ten to John Cage’s 5 Hour Art Piece: Diary: How To Improve The World (You Will Only Make Mat­ters Worse)

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the FunkZone Pod­cast. You can also fol­low him on Twit­ter at @tedmills, read his oth­er arts writ­ing at tedmills.com and/or watch his films here.

The U.S. National Archives Launches an Animated GIF Archive: See Whitman, Twain, Hemingway & Others in Motion

Does it mat­ter to you if some peo­ple insist on pro­nounc­ing GIF with a hard “g” rather than say­ing “Jiff,” as if they were telling you when they’d get back from the store? (I freely admit, I’m one of those peo­ple.) Well then, you, read­er, cer­tain­ly belong to a core audi­ence for the Nation­al Archives and Records Administration’s online library of ani­mat­ed “jiffs.” Clear­ly NARA knows the cor­rect pro­nun­ci­a­tion, since they announce their new col­lec­tion with the dat­ed pun “Get­ting’ Giphy With It.” And they know what the inter­net needs most from them in times like these: “qual­i­ty ani­mat­ed GIFs from a rep­utable source.”

NARA’s archive of jerky, silent, dig­i­tal mov­ing pic­tures resides at their GIPHY chan­nel, and con­tains an “ani­mat­ed his­to­ry of all fla­vors includ­ing major his­toric events, celebri­ties, Nation­al Parks, news­reels, ani­mat­ed patents, danc­ing sailors,” etc…

“… wait, what’s that?,” you say, “ani­mat­ed patents”? Yes. Admit­ted­ly, not all of the collection’s GIFs make the quip­pi­est of reac­tion shots. The archive does, as Alli­son Meier writes at Hyper­al­ler­gic, “tell US his­to­ry in motion.” But ani­mat­ed images of sta­t­ic photos—some dat­ing from before the days of animation—tend to look a lit­tle stiff, as in the GIF below, made from two dif­fer­ent expo­sures of a Walt Whit­man por­trait. Or the already exceed­ing­ly stiff por­trait fur­ther down of a young Mark Twain and friend.

Meier com­pares these GIF anachro­nisms to the New York Pub­lic Library’s “Stere­ograni­ma­tor,” a neat online tool that allows us to expe­ri­ence a 19th cen­tu­ry mechan­i­cal ver­sion of the GIF. In that regard, they join anti­quar­i­an inter­est with dig­i­tal curios­i­ty. But when we think of ani­mat­ed GIFs, we gen­er­al­ly think of weird lit­tle vignettes, like the image at the top, which shows us archi­tect William Van Alen dressed as his famous Chrysler Build­ing, from a 1931 gath­er­ing of the Soci­ety of Beaux-Arts Archi­tects (which we’ve fea­tured in a pre­vi­ous post).

You’ll find plen­ty of nos­tal­gic GIFS, such as (if you’re a GenX’er) that of Woody the “Give a Hoot, Don’t Pol­lute” pub­lic ser­vice owl, above.

Nat­u­ral­ly, the archive con­tains its share of images with world his­tor­i­cal significance—like the explod­ing swasti­ka in Nurem­berg from the end of World War II, above—and cul­tur­al sig­nif­i­cance, such as the tip­pling Hem­ing­way and boy­ish Bea­t­les, below.

Scenes from clas­sic films and TV shows, adver­tise­ments and pub­lic ser­vice cam­paigns… the resource “cur­rent­ly has over 150 NARA GIFs,” writes Meier, “with more con­tin­u­ing to be added.” Is this a pub­lic­i­ty stunt? Absolute­ly. “GIFs help keep us rel­e­vant,” remarks Dar­ren Cole of the Nation­al Archives, “but also fur­ther the agency’s mis­sion of pro­vid­ing access to our hold­ings to the pub­lic.”

In light of the pop­u­lar­i­ty of “his­to­ry image accounts” on social media, notes Meier, the NARA GIFs “are a savvy ini­tia­tive to con­nect a wider audi­ence with the rich­ness of the Nation­al Archives”—a way that allows users to accu­rate­ly doc­u­ment sources and place images in con­text. Each GIF on the NARA chan­nel links back to the Nation­al Archives Cat­a­log, with var­i­ous lev­els of descrip­tion and sourc­ing infor­ma­tion. Gim­mick or no, it’s a pret­ty cool resource full of some pret­ty cool GIFs—even, believe it or not, those “ani­mat­ed patents.”

via Hyper­al­ler­gic

Relat­ed Con­tent:

The New York Pub­lic Library Lets You Down­load 180,000 Images in High Res­o­lu­tion: His­toric Pho­tographs, Maps, Let­ters & More

Some of Buster Keaton’s Great, Death-Defy­ing Stunts Cap­tured in Ani­mat­ed Gifs

The His­to­ry of Rus­sia in 70,000 Pho­tos: New Pho­to Archive Presents Russ­ian His­to­ry from 1860 to 1999

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

H.G. Wells Reads Finnegans Wake & Tells James Joyce: It’s “A Dead End,” “You Have Turned Your Back on Common Men” (1928)

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Images via Wiki­me­dia Com­mons

I first heard the phrase “ter­mi­nal aes­thet­ic” in a class on T.S. Eliot and Ezra Pound, who col­lab­o­rat­ed on the final ver­sion of Eliot’s post World War I edi­fice, The Waste Land. That poem, went the argu­ment, trav­eled so far out on the edge, with its frag­ment­ed lan­guage and incon­gru­ous lit­er­ary and his­tor­i­cal ref­er­ences, that it couldn’t pos­si­bly serve as a basis for new forms of writ­ing. Instead, Eliot had walked to the end of a promon­to­ry, and plant­ed a flag to mark a cre­ative and, per­haps, spir­i­tu­al dead end.

I’m not sure I agree, but the idea has always fas­ci­nat­ed me, that a work of art could be so rar­i­fied, so ahead of its read­ers, so idio­syn­crat­ic, inac­ces­si­ble, and strange, that it might escape all attempts at imi­ta­tion and domes­ti­ca­tion. There may be no greater exam­ple of such a project than James Joyce’s final work, Finnegans Wake. For all the admi­ra­tion and obses­sion it has inspired, for the many artists who have learned from this strange book (includ­ing, notably, A Clock­work Orange’s Antho­ny Burgess), it remains for near­ly all of us, in the words of H.G. Wells, a repos­i­to­ry of “vast rid­dles.”

Wells wrote to Joyce in 1928, regard­ing what was then sim­ply known as the Irish author’s “Work in Progress.” Excerpts were just then appear­ing piece­meal in jour­nals and being “passed around in lit­er­ary cir­cles,” writes Let­ters of Note,” to a large­ly baf­fled audi­ence.” It seems that Wells had been asked—perhaps by Joyce himself—to offer pub­lic com­ment or a blurb of some sort. He declined. “I’ve been study­ing you and think­ing over you a lot,” he begins. “The out­come is that I don’t think I can do any­thing for the pro­pa­gan­da of your work.”

Wells pro­fess­es a “great per­son­al lik­ing” for Joyce, but then details the “absolute­ly dif­fer­ent cours­es” their lives and thought had tak­en: “Your men­tal exis­tence is obsessed by a mon­strous sys­tem of con­tra­dic­tions,” Wells writes, and elab­o­rates with some dis­taste on Joyce’s scat­o­log­i­cal and the­o­log­i­cal obses­sions. Then he turns to the work at hand, which would become Finnegans Wake:

Now with regard to this lit­er­ary exper­i­ment of yours. It’s a con­sid­er­able thing because you are a very con­sid­er­able man and you have in your crowd­ed com­po­si­tion a mighty genius for expres­sion which has escaped dis­ci­pline. But I don’t think it gets any­where. You have turned your back on com­mon men — on their ele­men­tary needs and their restrict­ed time and intel­li­gence… What is the result? Vast rid­dles. Your last two works have been more amus­ing and excit­ing to write than they will ever be to read. Take me as a typ­i­cal com­mon read­er. Do I get much plea­sure from this work? … No. So I ask: Who the hell is this Joyce who demands so many wak­ing hours of the few thou­sand I have still to live for a prop­er appre­ci­a­tion of his quirks and fan­cies and flash­es of ren­der­ing?

A fair enough ques­tion, I sup­pose, and fair enough critique—one we might expect from the self-described “sci­en­tif­ic, con­struc­tive” mind of Wells. “To me,” he writes, “it is a dead end.”

Finnegans Wake con­tin­ues to baf­fle and frus­trate con­tem­po­rary read­ers, and writ­ers like Michael Chabon, who once described it as “hulk­ing, chimeri­cal, gib­ber­ing to itself in an out­landish tongue, a fright­en­ing beast out of leg­end.” Does Finnegans Wake speak to us com­mon read­ers, or does it “gib­ber” only to itself, leav­ing the rest of us behind? Like Ulysses, it’s best to tra­verse the book with a guide. Burgess has writ­ten a few (and has even auda­cious­ly abridged the nov­el). We must also remem­ber that Finnegans Wake is as much about sound as sense, and should be heard as well as read. (Hear Joyce him­self read from the nov­el here.)

Then there are the “frac­tal” expli­ca­tions of the nov­el, like Ter­rence McKenna’s and that of a recent sci­en­tif­ic study of its “mul­ti­frac­tal­i­ty.” I doubt any of this would have moved Wells, who demand­ed a clar­i­ty of thought and expres­sion that was anath­e­ma to the lat­er Joyce, immersed as he was in a project to dis­as­sem­ble the roots and branch­es of lan­guage and his­to­ry and repur­pose them for his own means. For all his puz­zle­ment over Joyce’s “exper­i­ment,” how­ev­er, Wells does seem to have found exact­ly the right word to cap­ture Joyce’s rad­i­cal lit­er­ary aims, describ­ing the writer of Ulysses and the inscrutable Finnegans Wake as “insur­rec­tionary.”

Read Wells’ full let­ter at Let­ters of Note, who also bring us a let­ter from a “Vladimir Dixon,” writ­ten in imi­ta­tion of Finnegans Wake, and pos­si­bly penned by Joyce him­self.

via The Paris Review

Relat­ed Con­tent:

James Joyce Reads ‘Anna Livia Plura­belle’ from Finnegans Wake

Hear All of Finnegans Wake Read Aloud: A 35 Hour Read­ing

James Joyce’s Finnegans Wake Gets Turned into an Inter­ac­tive Web Film, the Medi­um It Was Des­tined For

H.G. Wells Pans Fritz Lang’s Metrop­o­lis in a 1927 Movie Review: It’s “the Sil­li­est Film”

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

John Cleese & Jonathan Miller Turn Profs Talking About Wittgenstein Into a Classic Comedy Routine (1977)

Every­one inter­est­ed in phi­los­o­phy must occa­sion­al­ly face the ques­tion of how, exact­ly, to define phi­los­o­phy itself. You can always label as phi­los­o­phy what­ev­er philoso­phers do — but what, exact­ly, do philoso­phers do? Here the Eng­lish come­di­ans John Cleese of Mon­ty Python and Jonathan Miller of Beyond the Fringe offer an inter­pre­ta­tion of the life of mod­ern philoso­phers in the form of a five-minute sketch set in “a senior com­mon room some­where in Oxford (or Cam­bridge).”

There, Cleese and Miller’s philoso­phers have a wide-rang­ing talk about Lud­wig Wittgen­stein, sens­es of the word “yes,” whether an “unfetched slab” can be said to exist, and the very role of the philoso­pher in this “het­ero­ge­neous, con­fus­ing, and con­fused jum­ble of polit­i­cal, social, and eco­nom­ic rela­tions we call soci­ety.” They come to the ten­ta­tive con­clu­sion that, just as oth­ers dri­ve bus­es or chop down trees, philoso­phers “play lan­guage games” — or per­haps “games at lan­guage” — “in order to find out what game it is that we are play­ing.”

As inten­tion­al­ly ridicu­lous as that expla­na­tion may sound, it would­n’t come across as espe­cial­ly out­landish in many phi­los­o­phy-depart­ment com­mon rooms today. Cleese and Miller, no strangers to play­ing their own kinds of lan­guage games, get laughs not so much from mock­ing the non­sen­si­cal com­plex­i­ties of phi­los­o­phy — and indeed, most of their lines make per­fect sense on one lev­el or anoth­er — as they do from so vivid­ly express­ing the dis­tinc­tive man­ner of the “Oxbridge Philoso­pher” char­ac­ters they por­tray. It has every­thing to do with man­ner, both ver­bal and phys­i­cal, tak­en to as absurd an extreme as their lines of think­ing.

Cleese and Miller’s ver­sion of the Oxbridge Philoso­pher sketch here comes from the 1977 Amnesty Inter­na­tion­al ben­e­fit show and tele­vi­sion spe­cial An Evening With­out Sir Bernard Miles (also known as The Mer­maid Frol­ics), but oth­ers exist. It goes at least as far back as Beyond the Fringe’s days pio­neer­ing their huge­ly influ­en­tial brand of British satire on the stage in the 1960s; their ear­li­er per­for­mance just above fea­tures Miller and fel­low troupe mem­ber Alan Ben­nett. It can still make us laugh today, but we might well won­der whether any­one in the his­to­ry of human­i­ty has ever real­ly sound­ed like this — in which case, we should watch footage of real-life Oxford philoso­phers back in those days and judge for our­selves.

Relat­ed Con­tent:

Mon­ty Python Sings “The Philosopher’s Song,” Reveal­ing the Drink­ing Habits of Great Euro­pean Thinkers

Mon­ty Python’s Philosopher’s Foot­ball Match: The Epic Show­down Between the Greeks & Ger­mans (1972)

John Cleese Touts the Val­ue of Phi­los­o­phy in 22 Pub­lic Ser­vice Announce­ments for the Amer­i­can Philo­soph­i­cal Asso­ci­a­tion

Athe­ism: A Rough His­to­ry of Dis­be­lief, with Jonathan Miller

The Mod­ern-Day Philoso­phers Pod­cast: Where Come­di­ans Like Carl Rein­er & Artie Lange Dis­cuss Schopen­hauer & Mai­monides

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Entire History of Japan in 9 Quirky Minutes

If you peruse our col­lec­tion of Free Online His­to­ry Cours­es, you’ll find plen­ty of enrich­ing his­to­ry cours­es from top-notch uni­ver­si­ties, all pre­sent­ed in a fair­ly con­ven­tion­al style. And cer­tain­ly noth­ing like the short his­to­ry les­son you’ll find above. Cre­at­ed by Amer­i­can musi­cian and video blog­ger Bill Wurtz, this “His­to­ry of Japan” walks idio­syn­crat­i­cal­ly through 40,000 years of his­to­ry in 9 min­utes, cov­er­ing the rise of tech­nol­o­gy and reli­gion, the influ­ence of Chi­na on Japan’s lan­guage and brand of bud­dhism, the rise of the samu­rai, the coun­try’s vexed rela­tion­ship with the West, the bomb­ing of Nagasa­ki and Hiroshi­ma, and more. Released in Feb­ru­ary, the video has already clocked more than 17 mil­lion views on YouTube–pretty good con­sid­er­ing that Wurtz cre­at­ed the video as “a pro­to­type to see if I could do a long video in the first place.” In a recent Q & A, Wurtz sug­gest­ed that he may well try to revive anoth­er project he’s been work­ing on–a His­to­ry of the Unit­ed States. Stay tuned for that.

You can read a script for the His­to­ry of Japan video here.

Note: The Great Cours­es is now offer­ing a 30-Day Free Tri­al, giv­ing you access to a video library of great cours­esIf you’re not famil­iar with them, The Great Cours­es trav­els across the US, record­ing great pro­fes­sors lec­tur­ing on top­ics that will appeal to any life­long learn­er. If you’re inter­est­ed in stream­ing their cours­es online–whenever you want and how­ev­er much you want–get details on their a 30-Day Free Tri­al here.

Relat­ed Con­tent:

Free Online His­to­ry Cours­es

Ear­ly Japan­ese Ani­ma­tions: The Ori­gins of Ani­me (1917–1931)

1850s Japan Comes to Life in 3D, Col­or Pho­tos: See the Stereo­scop­ic Pho­tog­ra­phy of T. Ena­mi

Learn Japan­ese Free

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Stephen Fry: What I Wish I Knew When I Was 18

Grow­ing up, many of us assume that every adult can, by def­i­n­i­tion, give us life advice. When we grow up a lit­tle more, we real­ize that, like every­thing else, it isn’t quite that sim­ple: though old­er peo­ple do, on the whole, seem eager and some­times even des­per­ate to dole out words of wis­dom, whether those words apply in our own cas­es, or even make sense, falls to us to deter­mine. And so we’d do bet­ter not to ask our elders to give us advice, but to give their younger selves advice: what, we might ask, do you wish you’d known before, say at the age of eigh­teen? Writer, come­di­an, and all-around man of the page and screen Stephen Fry answers in the clip above.

“The worst thing you can ever do in life is set your­self goals,” Fry says. “Two things hap­pen: one is you don’t meet your goals so you call your­self a fail­ure. Sec­ond­ly, you meet your goal and go, ‘Well, I’m here, now what? I’m not hap­py I’ve got this car, this job, I’m liv­ing in this address which I always thought was the place I want­ed to be.’ Because you’re going for some­thing out­side your­self, and that’s no good.” The obser­va­tion that you can’t derive last­ing sat­is­fac­tion from exter­nal cir­cum­stances may date back at least to the Sto­ics, who rec­om­mend focus­ing only on your own actions and reac­tions, but it bears repeat­ing more often than ever in the exter­nal cir­cum­stance-rich 21st cen­tu­ry.

But that does­n’t mean that you can sim­ply turn inward: “Let’s for­get what suc­cess­ful peo­ple have in com­mon. If there’s a thing that unsuc­cess­ful peo­ple have in com­mon, it’s that they talk about them­selves all the time. ‘I need to do this, I need’ — their first two words are usu­al­ly ‘I need.’ That’s why nobody likes them, and that’s why they’ll nev­er get where they want to be.” But “if you use your eyes to look out, not to be looked into, then you con­nect, then you’re inter­est­ing, then peo­ple want to be around you. It’s about the warmth and the charm you can radi­ate that is real because of your pos­i­tive inter­est in oth­ers.”

I myself have thought about these words of Fry’s often since first watch­ing this inter­view with him half a decade ago. Clear­ly these pieces of advice to his eigh­teen-year-old self have wider applic­a­bil­i­ty, and he has much more to offer besides: Spend a few extra moments and a few extra words con­nect­ing with oth­ers. Efface your­self. Delib­er­ate­ly pur­sue expe­ri­ences dif­fer­ent from the ones you “know you like.” Trav­el and read. Have heroes and men­tors, and keep learn­ing from them. Shar­ing the ben­e­fits of life is the ben­e­fit of life. Under­stand the dual pull of being a part of and apart from the “tribe.” Test things out instead of tak­ing them on trust. Nev­er read the com­ments. Kind­ness counts more than virtue, jus­tice, truth, or any­thing else.

And, we might add, make sure to ask the right ques­tions when seek­ing advice — but make even more sure to ask the right peo­ple.

Relat­ed Con­tent:

Stephen Fry on Cop­ing with Depres­sion: It’s Rain­ing, But the Sun Will Come Out Again

How to Live a Good Life? Watch Phi­los­o­phy Ani­ma­tions Nar­rat­ed by Stephen Fry on Aris­to­tle, Ayn Rand, Max Weber & More

What Ques­tions Would Stephen Fry Ask God at the Pearly Gates?

Stephen King Writes A Let­ter to His 16-Year-Old Self: “Stay Away from Recre­ation­al Drugs”

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

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