Hear a Reading of James Joyce’s Finnegans Wake Set to Music: Features 100+ Musicians and Readers from Across the World

In a post last year on an ambi­tious musi­cal adap­ta­tion of Finnegans Wake, I not­ed that—when most in baf­fle­ment over the Irish writer’s final, seem­ing­ly unin­ter­pretable, work—I turn to Antho­ny Burgess, who not only pre­sumed to abridge the book, but wrote more lucid com­men­tary than any oth­er schol­ar­ly crit­ic or writer­ly admir­er of Joyce. In his study ReJoyce, Burgess described the novel—or whatever-you-call-it—as a “man-made moun­tain… as close to a work of nature as any artist ever got—massive, baf­fling, serv­ing noth­ing but itself, sug­gest­ing a mean­ing but nev­er quite yield­ing any­thing but a frac­tion of it, and yet (like a tree) des­per­ate­ly sim­ple.”

Joyce did seem to aspire to omni­science and the pow­er of god­like cre­ation, to sup­plant the “old father, old arti­fi­cer” he beseech­es at the end of A Por­trait of the Artist as a Young Man. And if Finnegans Wake is a work of nature, it seems to me that we might approach it like nat­u­ral­ists, look­ing for its inner laws and mech­a­nisms, per­form­ing dis­sec­tions and mount­ing it, flayed open, on dis­play boards.

Or we might approach it like poets, painters, field recordists—like artists, in oth­er words. We might leave its innards intact, and instead rep­re­sent what it does to our minds when we con­front its nigh-inscrutable ontol­ogy.

This lat­ter approach is the one adopt­ed by Way­words and Mean­signs’ lat­est release, which brings togeth­er record­ings from over 100 artists from 15 dif­fer­ent coun­tries—some semi-famous, most thrilling­ly obscure. Joyce’s book, explains project direc­tor Derek Pyle, is “the kind of thing that demands cre­ative approaches—from jazz and punk musi­cians to sound artists and mod­ern com­posers, each per­son hears and per­forms the text in a way that’s total­ly unique and end­less­ly excit­ing.” We first com­ment­ed on the endeav­or two years ago, when it released 31 hours of unabridged Joyce inter­pre­ta­tion. Last year’s sec­ond edi­tion great­ly expand­ed on the singing, read­ing, and exper­i­men­tal noodling of and around Finnegans Wake.

The third edi­tion con­tin­ues what has becom­ing a very fine tra­di­tion, and per­haps one of the most appro­pri­ate respons­es to the nov­el in the 78 years since its pub­li­ca­tion. This release (stream­able above, or on Archive.org) adds to the sec­ond edi­tion a belat­ed con­tri­bu­tion from icon­ic bassist and song­writer Mike Watt (of The Min­ute­men, fIRE­HOSE, and solo fame) and “actor and ‘JoyceGeek” Adam Har­vey. (And a Gum­by-star­ring illus­tra­tion, above, by punk rock cov­er artist Ray­mond Pet­ti­bon). The third unabridged col­lec­tion of inter­pre­ta­tive musi­cal read­ings, fur­ther up, offers con­tri­bu­tions from:

Mer­cury Rev vet­er­ans Jason Sebas­t­ian Rus­so and Paul Dil­lon, Joe Cas­sidy of But­ter­fly Child, Rail­road Earth’s Tim Car­bone and Lewis & Clarke’s Lou Rogai, psych-rock­ers Kin­s­ki, vocal­ist Phil Minton, poet S.A. Grif­fin, trans­la­tor Krzysztof Bart­nic­ki, “krautrock” pio­neer Jean-Hervé Péron of faUSt, British fringe musi­cian Neil Camp­bell, Mar­tyn Bates of Eye­less in Gaza, Lit­tle Spar­ta with Sal­ly Timms (Mekons) and Mar­tin Bill­heimer, com­pos­er Seán Mac Erlaine, indi­etron­i­ca pio­neer Schnei­der TM, and many more.

If some­thing on that list doesn’t grab you, you may have stum­bled into the wrong par­ty. In any case, you’ll find hun­dreds oth­er read­ings, songs, etc. to choose from in the expand­ing three-vol­ume com­pi­la­tion. Or you can lis­ten to it straight through, from the first edi­tion, to the sec­ond, to the third. Like the book, this project cel­e­brates, imi­tates, reflects, and refracts, Way­words and Mean­signs admits entry at any point, and near­ly always charms even as it per­plex­es. The fact that no one can real­ly grasp the slip­pery nature of Finnegans Wake per­haps makes the book, and its best cre­ative inter­pre­ta­tions, all the more gen­uine­ly for every­one.

Relat­ed Con­tent:

James Joyce’s Ulysses: Down­load as a Free Audio Book & Free eBook

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

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

Why Should We Read Tolstoy’s War and Peace (and Finish It)? A TED-Ed Animation Makes the Case

War and Peace, Leo Tolstoy’s epic nov­el of Rus­sia in the Napoleon­ic wars, has for some time borne the unfor­tu­nate, if mild­ly humor­ous, cul­tur­al role as the ulti­mate unread doorstop. (At least before David Fos­ter Wal­lace’s Infi­nite Jest or Karl Ove Knaus­gaard’s My Strug­gle.) The daunt­ing length and com­plex­i­ty of its nar­ra­tive can seem unique­ly for­bid­ding, though it’s equaled or exceed­ed in bulk by the books of ear­ly Eng­lish nov­el­ist Samuel Richard­son or lat­er mas­ter­works by the Ger­man Robert Musil and French Mar­cel Proust (not to men­tion the 8,000 page, 27-vol­ume roman Men of Good­will by Jules Romains.)

But where it may be nec­es­sary in cer­tain cir­cles to have a work­ing knowl­edge of À la recherche du temps per­du’s “madeleine moment,” one needn’t have read every vol­ume of the painstak­ing work to get the main fla­vor for this ref­er­ence. Tolstoy’s nov­el, on the oth­er hand, is all of a piece, an oper­at­ic text of so many dis­parate threads that it’s near­ly impos­si­ble to fol­low only one of them. And “any­one who tells you that you can skip the ‘War’ parts and only read the ‘Peace’ parts is an idiot,” writes Philip Hen­sh­er at The Guardian. (Now he tells me….) Hen­sh­er also swears one can read War and Peace “in 10 days max­i­mum.” Very like­ly, if you approach it with­out fear or prej­u­dice, and take some vaca­tion time. (But “could you read War and Peace in a week,” Tim Dowl­ing teased in those same pages?)

Tolstoy’s mas­sive psy­cho­log­i­cal por­trait of Tsarist Rus­sia in thrall to the French emper­or remains a cor­ner­stone of world, and of course, Russ­ian lit­er­a­ture. With­out it, there may have been no Doc­tor Zhiva­go or August 1914. “War and Peace is a long book, sure,” con­cedes the TED-Ed video above from Bren­dan Pel­sue, “but it’s also a thrilling exam­i­na­tion of his­to­ry, pop­u­lat­ed with some of the deep­est, most real­is­tic char­ac­ters you’ll find any­where.” Like most hulk­ing nov­els of the peri­od, the book was orig­i­nal­ly seri­al­ized in a magazine—the pre-HBO means of dis­sem­i­nat­ing com­pelling drama—but Tol­stoy had not intend­ed for it to grow to such a length or take up five years of his life. One story—that of the Decembrists—led to anoth­er. Grand, sweep­ing views of his­to­ry emerged from exam­i­na­tions of “the small lives that inhab­it those events.”

Pel­sue makes a per­sua­sive rhetor­i­cal case, but also—for most type‑A, over-employed, or high­ly dis­tractible read­ers, at least—inadvertently makes the coun­ter­ar­gu­ment. There are no main char­ac­ters in the book. No Anna Karen­i­na or Ivan Ilyich to fol­low from start to bit­ter end. “Instead, read­ers enter a vast inter­lock­ing web of rela­tion­ships and ques­tions” about the nature of love and war. Maybe you’ve already got one of those—like—in all the time you spend not read­ing nov­els. So (snaps fin­gers), what’s the pay­off? The upshot? The “made­line moment”? (No offense to Proust.) Well, no one can—or should attempt to—summarize a com­plex lit­er­ary work in such a way that we don’t need to read it for our­selves. Nor, can any inter­pre­ta­tion be in any way defin­i­tive. To his cred­it Pel­sue doesn’t try for any­thing of the kind.

Instead, he offers up Tolstoy’s “large, loose bag­gy mon­ster,” in Hen­ry James’ famous­ly dis­mis­sive phrase, not as a nov­el, nor, as Tol­stoy coun­tered, an epic poem or his­tor­i­cal chron­i­cle, but as a dis­tinct­ly Russ­ian form of lit­er­a­ture and “the sum total of Tolstoy’s imag­i­na­tive pow­ers, and noth­ing less.” A blurb that needs some work? We’re only going to miss the point unless we meet the work itself, whether we read it over 10 days or 10 years. The same can be said for so many epic works that lazy peo­ple like… well, all of us at times… com­plain about. There is absolute­ly no sub­sti­tute for read­ing Moby Dick from start to fin­ish at least twice, I’ve told peo­ple with such con­vic­tion they’ve rolled their eyes, snort­ed, and almost kicked me, but I haven’t myself been able to digest all of War and Peace, nor even pre­tend­ed to. Tolstoy’s great­est work has sad­ly come to most of us as a book it’s per­fect­ly okay to skim (or watch the movie).

It’s a frus­trat­ing work, some­times bor­ing and dis­agree­able, didac­tic and annoy­ing. It has “the worst open­ing sen­tence of any major nov­el,” opines Philip Hen­sh­er, and “the very worst clos­ing sen­tence by a coun­try mile.” And it is also per­haps, “the best nov­el ever written—the warmest, the round­est, the best sto­ry and the most inter­est­ing.” Tol­stoy not only enter­tains, but he accom­plish­es his inten­tion, argues Alain de Bot­ton, of increas­ing his read­ers’ “emo­tion­al intel­li­gence.” I wouldn’t take anyone’s word for it. We are free to reject Tol­stoy, as Tol­stoy him­self reject­ed Shake­speare, call­ing the ven­er­a­tion of the Bard “a great evil.” But we’d have to read him first. There must be some good rea­sons why peo­ple who have actu­al­ly read War and Peace to the end refuse to let the rest of us for­get it.

Relat­ed Con­tent:

An Ani­mat­ed Intro­duc­tion to Leo Tol­stoy, and How His Great Nov­els Can Increase Your Emo­tion­al Intel­li­gence

Tol­stoy Calls Shake­speare an “Insignif­i­cant, Inartis­tic Writer”; 40 Years Lat­er, George Orwell Weighs in on the Debate

Watch War and Peace: The Splen­did, Epic Film Adap­ta­tion of Leo Tolstoy’s Grand Nov­el (1969)

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

Inspiration from Charles Bukowski: You Might Be Old, Your Life May Be “Crappy,” But You Can Still Make Good Art

Now more than ever, there’s tremen­dous pres­sure to make it big while you’re young.

Pity the 31-year-old who fails to make it onto a 30-under-30 list…

The soon-to-grad­u­ate high school­er passed over for YouTube star­dom…

The great hordes who creep into mid­dle age with­out so much as a TED Talk to their names…

Social media def­i­nite­ly mag­ni­fies the sen­sa­tion that an unac­cept­able num­ber of our peers have been grant­ed first-class cab­ins aboard a ship that’s sailed with­out us. If we weren’t so demor­al­ized, we’d sue Insta­gram for cre­at­ing the impres­sion that every­one else’s #Van­Life is lead­ing to book deals and pro­files in The New York­er.

Don’t despair, dear read­er. Charles Bukows­ki is about to make your day from beyond the grave.

In 1993, at the age of 73, the late writer and self-described “spoiled old toad,” took a break from record­ing the audio­book of Run With the Hunt­ed to reflect upon his “crap­py” life.

Some of these thoughts made it into Drew Christie’s ani­ma­tion, above, a reminder that the smoothest road isn’t always nec­es­sar­i­ly the rich­est one.

In ser­vice of his ill-pay­ing muse, Bukows­ki logged decades in unglam­orous jobs —dish­wash­er, truck­driv­er and loader, gas sta­tion atten­dant, stock boy, ware­house­man, ship­ping clerk, park­ing lot atten­dant, Red Cross order­ly, ele­va­tor oper­a­tor, and most noto­ri­ous­ly, postal car­ri­er and clerk. These gigs gave him plen­ty of mate­r­i­al, the sort of real world expe­ri­ence that eludes those upon whom lit­er­ary fame and for­tune smiles ear­ly.

(His alco­holic mis­ad­ven­tures pro­vid­ed yet more mate­r­i­al, earn­ing him such hon­orifics as the ”poet lau­re­ate of L.A. lowlife” and “enfant ter­ri­ble of the Meat School poets.”)

One might also take com­fort in hear­ing a writer as prodi­gious as Bukows­ki reveal­ing that he didn’t hold him­self to the sort of dai­ly writ­ing reg­i­men that can be dif­fi­cult to achieve when one is jug­gling day jobs, stu­dent loans, and/or a fam­i­ly. Also appre­ci­at­ed is the far-from-cur­so­ry nod he accords the ther­a­peu­tic ben­e­fits that are avail­able to all those who write, regard­less of any pub­lic or finan­cial recog­ni­tion:

Three or four nights out of sev­en. If I don’t get those in, I don’t act right. I feel sick. I get very depressed. It’s a release. It’s my psy­chi­a­trist, let­ting this shit out. I’m lucky I get paid for it. I’d do it for noth­ing. In fact, I’d pay to do it. Here, I’ll give you ten thou­sand a year if you’ll let me write. 

Relat­ed Con­tent:

4 Hours of Charles Bukowski’s Riotous Read­ings and Rants

Hear 130 Min­utes of Charles Bukowski’s First-Ever Record­ed Read­ings (1968)

Rare Record­ings of Bur­roughs, Bukows­ki, Gins­berg & More Now Avail­able in a Dig­i­tal Archive Cre­at­ed by the Mary­land Insti­tute Col­lege of Art (MICA)

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Fol­low her @AyunHalliday.

Metamorfosis: Franz Kafka’s Best-Known Short Story Gets Adapted Into a Tim Burtonesque Spanish Short Film

In one sense, giv­en their spare set­tings and alle­gor­i­cal feel, the sto­ries of Franz Kaf­ka could play out any­where. But in anoth­er, one can only with dif­fi­cul­ty sep­a­rate those sto­ries from the late 19th- and ear­ly 2oth-cen­tu­ry cen­tral Europe in which Kaf­ka him­self spent his short life. This simul­ta­ne­ous con­nec­tion to place and place­less­ness (and also, per David Fos­ter Wal­lace’s inter­pre­ta­tion, play­ful­ness, or at least humor of some kind) has made Kafka’s work appeal­ing mate­r­i­al indeed for ani­ma­tors, some of whose work we’ve fea­tured here on Open Cul­ture before.

When film­mak­ers try their hands at live-action Kaf­ka adap­ta­tions, though, they tend to find them­selves per­form­ing acts of not just artis­tic but cul­tur­al trans­plan­ta­tion. Just last year we post­ed Dominic Allen’s Two Men, an award-win­ning short film that relo­cates Kafka’s para­ble “Passers-by” to a remote sec­tion of West­ern Aus­tralia.

Work­ing with a much longer and bet­ter-known piece of the Kaf­ka canon, direc­tor Fran Estévez’s Meta­mor­fo­s­is brings the tale of Gre­gor Sam­sa’s sud­den trans­for­ma­tion into a large insect to Spain — or into the Span­ish lan­guage, any­way.

The recip­i­ent of quite a few awards itself in South Amer­i­ca and Europe (includ­ing a fes­ti­val in Kafka’s own birth­place, the cur­rent Czech Repub­lic), Meta­mor­fo­s­is com­bines Kafka’s still-star­tling man-turned-bug first-per­son nar­ra­tion with both stark black-and-white footage and illus­tra­tions to cre­ate just the right claus­tro­pho­bic, askew atmos­phere. The set design, which at cer­tain moments feels right out of ear­ly Tim Bur­ton, under­scores the fairy-tale aspect of this grim work of imag­i­na­tion. But then, at the very end, the aes­thet­ic ceil­ing lifts, widen­ing the view­er’s per­spec­tive on not just the movie’s fore­go­ing six­teen min­utes but on the nature of The Meta­mor­pho­sis, Kafka’s orig­i­nal sto­ry, itself — though, alas, things still don’t end par­tic­u­lar­ly well for poor old Gre­gor Sam­sa.

Meta­mor­fo­s­is will be added to our list, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More.

Relat­ed Con­tent:

Hear Bene­dict Cum­ber­batch Read Kafka’s The Meta­mor­pho­sis

Four Franz Kaf­ka Ani­ma­tions: Enjoy Cre­ative Ani­mat­ed Shorts from Poland, Japan, Rus­sia & Cana­da

Franz Kaf­ka Sto­ry Gets Adapt­ed into an Award-Win­ning Aus­tralian Short Film: Watch Two Men

Franz Kaf­ka Says the Insect in The Meta­mor­pho­sis Should Nev­er Be Drawn; Vladimir Nabokov Draws It Any­way

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.

Robert Pirsig Reveals the Personal Journey That Led Him to Write His Counterculture Classic, Zen and the Art of Motorcycle Maintenance (1974)

I well remem­ber pulling Robert Pirsig’s Zen and the Art of Motor­cy­cle Main­te­nance from my par­ents’ shelves at age twelve or thir­teen, work­ing my way through a few pages, and stop­ping in true per­plex­i­ty to ask, “what is this?” The book fit no for­mal scheme or genre I had ever encoun­tered before. I under­stood its lan­guage, but I did not know how to read it. I still don’t, though I’ve had decades to study some of Pirsig’s ref­er­ences and influ­ences, from Pla­to to Kant to Dōgen. Is this mem­oir? Fic­tion? Phi­los­o­phy? A med­i­ta­tion on machin­ery, like Hen­ry Adams’ strange essay “The Dynamo and the Vir­gin”? Yes.

Pirsig’s coun­ter­cul­tur­al clas­sic, pub­lished in 1974 after five years of rejec­tions (121 in total) was “not… a mar­ket­ing man’s dream,” as the edi­tor at his even­tu­al pub­lish­er, William Mor­row, wrote to him at the time. Nev­er­the­less, it sold—“50,000 copies in three months,” writes the L.A. Times, “and more than 5 mil­lion in the decades since. The dense tome has been trans­lat­ed into at least 27 lan­guages…. Its pop­u­lar­i­ty made Pir­sig ‘prob­a­bly the most wide­ly read philoso­pher alive,’ one British jour­nal­ist wrote in 2006.’” Pir­sig, who died this past Mon­day, only wrote one oth­er work, the philo­soph­i­cal nov­el Lila: An Inquiry into Morals. But he will be remem­bered as an impor­tant, if quixot­ic, fig­ure in 20th cen­tu­ry thought.

Zen osten­si­bly recounts a motor­cy­cle jour­ney Pir­sig took with his son, Chris, and two friends. They are shad­owed by anoth­er char­ac­ter, Phae­drus, the author’s neu­rot­ic alter ego. Pir­sig poured all of him­self into the book: his unortho­dox philo­soph­i­cal and spir­i­tu­al jour­ney, his strug­gle with schiz­o­phre­nia, his close and fret­ful rela­tion­ship to his son (who lat­er suc­cumbed to drug addic­tion and was mur­dered at age 22, five years after Zen came out). It is a book “filled with unan­swered and, per­haps, unan­swer­able ques­tions.”

The kind of deep ambi­gu­i­ty and uncer­tain­ty Zen explores is not easy to write about, unsur­pris­ing­ly, and in the NPR inter­view above from 1974, Pir­sig describes his strug­gles as a writer—the dis­trac­tions and intru­sions, the self-doubt and con­fu­sion. Pir­sig seclud­ed him­self for much of the writ­ing of the book, and for much of it worked a day job writ­ing tech­ni­cal man­u­als, which explains quite a lot about its intri­cate lev­els of tech­ni­cal detail.

Pirsig’s descrip­tions of the hard-won self-dis­ci­pline (and exhaus­tion) that the writer’s life requires will ring true for any­one who has tried to write a book. He sums up his moti­va­tion suc­cinct­ly: “this was real­ly a com­pul­sive book. If I didn’t do it, I’d feel worse than if I did do it.” But Pir­sig found he couldn’t make any progress as a writer until he gave up try­ing to be “in quotes, a ‘writer,’” or play the role of one any­way. “It was always a sep­a­ra­tion of my real self from the act of writ­ing,” he says.

His process sounds like the freewrit­ing of Ker­ouac’s road nov­el or the auto­mat­ic writ­ing of the Sur­re­al­ists: “I could almost watch my hand mov­ing on the page; there was almost no voli­tion one way or the oth­er, it was just hap­pen­ing.” What he iden­ti­fies as the “sin­cer­i­ty” of the book’s voice helps steady read­ers who must trust a very unre­li­able nar­ra­tor to guide them through a phi­los­o­phy of what Pir­sig calls “quality”—a meta­phys­i­cal con­di­tion that under­lies reli­gions and philoso­phies East and West. “One can med­i­tate,” he wrote, “on the fact that the old Eng­lish roots for the Bud­dha and Qual­i­ty, God and good, appear to be iden­ti­cal.” Pir­sig sub­ject­ed all human endeav­or to the scruti­ny of “qual­i­ty,” includ­ing so-called “val­ue free” sci­ence, a char­ac­ter­i­za­tion he found dubi­ous.

In the BBC radio inter­view above, you can hear Pir­sig describe his per­son­al and intel­lec­tu­al jour­ney, which took him through a trou­bled child­hood in Min­neso­ta, a tour in the Kore­an War, an aca­d­e­m­ic career, and even­tu­al­ly a cen­tral role in the “whole attempt to reform Amer­i­ca” begun by “beat­niks” and “hip­pies” in San Fran­cis­co. (Both words, he wrote, were “clich­es and stereo­types… invent­ed for the antitech­nol­o­gists, the anti­sys­tem peo­ple.”) Urged by a uni­ver­si­ty col­league to pur­sue the ques­tion “what is qual­i­ty?,” Pir­sig under­took an obses­sive inves­ti­ga­tion. His will­ing­ness and courage to fol­low wher­ev­er it led defined the rest of his life as a writer and thinker.

Relat­ed Con­tent: 

What Are Lit­er­a­ture, Phi­los­o­phy & His­to­ry For? Alain de Bot­ton Explains with Mon­ty Python-Style Videos

12 Clas­sic Lit­er­ary Road Trips in One Handy Inter­ac­tive Map

Phi­los­o­phy of Reli­gion: A Free Online Course

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

A 3,350-Song Playlist of Music from Haruki Murakami’s Personal Record Collection

Music and writ­ing are insep­a­ra­ble in the hippest mod­ern nov­els, from Ker­ouac to Nick Horn­by to Irvine Welsh. It might even be said many such books would not exist with­out their inter­nal sound­tracks. When it comes to hip, pro­lif­ic mod­ern nov­el­ist Haru­ki Muraka­mi, we might say the author him­self may not exist with­out his sound­tracks, and they are sprawl­ing and exten­sive. Muraka­mi, who is well known for his intense focus and hero­ic achieve­ments as a marathon and dou­ble-marathon run­ner, exceeds even this con­sum­ing pas­sion with his near-reli­gious devo­tion to music.

Muraka­mi became a con­vert to jazz fan­dom at the age of 15 and until age 30 ran a jazz club. Then he sud­den­ly became a nov­el­ist after an epiphany at a base­ball game. (Hear Ilana Simons read his ver­sion of that sto­ry in her short ani­mat­ed film above). His first book’s sto­ry unfold­ed in an envi­ron­ment total­ly per­me­at­ed by music and music fan cul­ture. From then on, musi­cal ref­er­ences spilled from his char­ac­ters’ lips, and swirled around their heads per­pet­u­al­ly.

What sets Muraka­mi apart from oth­er music-obsessed nov­el­ists is not only the degree of his obses­sion, but the breadth of his musi­cal knowl­edge. He is as flu­ent in clas­si­cal as he as in jazz and six­ties folk and pop, and his range in each genre is con­sid­er­able. He has so much to say about clas­si­cal music, in fact, that he once pub­lished a book of six con­ver­sa­tions between him­self and Sei­ji Oza­wa, “one of the world’s lead­ing orches­tral con­duc­tors.”  Murakami’s 2013 Col­or­less Tsuku­ru Taza­ki and His Years of Pil­grim­age—its title a ref­er­ence to Franz Liszt—contains per­haps his most elo­quent state­ment on the role music plays in his life and work, phrased in uni­ver­sal terms:

Our lives are like a com­plex musi­cal score. Filled with all sorts of cryp­tic writ­ing, six­teenth and thir­ty-sec­ond notes and oth­er strange signs. It’s next to impos­si­ble to cor­rect­ly inter­pret these, and even if you could, and could then trans­pose them into the cor­rect sounds, there’s no guar­an­tee that peo­ple would cor­rect­ly under­stand, or appre­ci­ate, the mean­ing there­in.

“At times,” writes Scott Mes­low at The Week, “read­ing Murakami’s work can feel like flip­ping through his leg­en­dar­i­ly expan­sive record col­lec­tion.” While we’ve pre­vi­ous­ly fea­tured playlists drawn from Murakami’s jazz obses­sion and from the gen­er­al vari­ety of his dis­crim­i­nat­ing (yet thor­ough­ly West­ern) musi­cal palate, these have been minus­cule by com­par­i­son with his per­son­al library of LPs, an “inspi­ra­tional… wall of 10,000 records,” the major­i­ty of which are jazz. Muraka­mi admits he always lis­tens to music when he works, and you can see part of his floor-to-ceil­ing record library, and huge speak­er sys­tem, in a pho­to of his desk on his attrac­tive­ly-designed web­site. Down below, we bring you one of the next best things to actu­al­ly sit­ting in his study, a playlist of 3,350 tracks from Murakami’s per­son­al col­lec­tion. (If you need Spo­ti­fy’s free soft­ware, down­load it here.)

Hoagy Carmichael, Lionel Hamp­ton, Her­bie Han­cock, Gene Kru­pa, Djan­go Rein­hardt, Sergei Prokofiev, Fred­er­ic Chopin… it’s quite a mix, and one that may not only remind you of sev­er­al moments in Murakami’s body of work, but will also give you a sam­pling of the sound­track to its author’s imag­i­na­tion as he tran­scribes the “cryp­tic writ­ing” we have to “trans­pose… into the cor­rect sounds” as we try to make sense of it.

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Relat­ed Con­tent:

A 96-Song Playlist of Music in Haru­ki Murakami’s Nov­els: Miles Davis, Glenn Gould, the Beach Boys & More

Haru­ki Murakami’s Pas­sion for Jazz: Dis­cov­er the Novelist’s Jazz Playlist, Jazz Essay & Jazz Bar

A Dream­i­ly Ani­mat­ed Intro­duc­tion to Haru­ki Muraka­mi, Japan’s Jazz and Base­ball-Lov­ing Post­mod­ern Nov­el­ist

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

Watch Animated Introductions to 13 Classic Authors: Kafka, Austen, Dostoevsky, Dickens & Many More

Pop­u­lar inde­pen­dent philoso­pher Alain de Bot­ton has been pro­vid­ing mini-intro­duc­tions to aca­d­e­m­ic sub­jects for sev­er­al years now through his School of Life. These take the form of ani­mat­ed pré­cis of the life and work of a hand­ful of promi­nent authors who might be con­sid­ered rep­re­sen­ta­tive, if not essen­tial, to the dis­ci­pline. In phi­los­o­phy, we have such indis­pens­able fig­ures as Pla­to, Rene Descartes, and Immanuel Kant. In polit­i­cal the­o­ry, we have Adam Smith, John Rawls, Karl Marx. Wher­ev­er we land—conservative, lib­er­al, or radical—we end up inter­act­ing with such thinkers. When it comes to the gen­er­al cat­e­go­ry of “Lit­er­a­ture,” how­ev­er, it seems to me it should be a bit more dif­fi­cult to choose only a few fig­ure­heads.

For a good part of Euro­pean his­to­ry, most peo­ple couldn’t read the lan­guages they spoke, but even those who could were hard­ly con­sid­ered lit­er­ate. This dis­tinc­tion was reserved for elites with clas­si­cal edu­ca­tions who read Latin and usu­al­ly Greek. Lit­er­a­ture meant Vir­gil, Ovid, Horace, Homer…. Even after the Ref­or­ma­tion and the spread of lit­er­a­cy in “vul­gar” tongues, the dis­dain for com­mon tongues remained. The rad­i­cal­ism of Dante and lat­er Cer­vantes was to write great lit­er­a­ture in their nation­al lan­guages. Dur­ing the 18th cen­tu­ry, the nov­el was often con­sid­ered pri­mar­i­ly mid­dle class women’s enter­tain­ment, and in much of the 19th, a pop­u­lar diver­sion rarely wor­thy of the high­est crit­i­cal appraisal.

The 20th cen­tu­ry brought not only mod­ernist rev­o­lu­tions but social rev­o­lu­tions that opened doors for women voic­es and writ­ers pre­vi­ous­ly rel­e­gat­ed to the mar­gins. In our cur­rent age, a diver­si­ty of writ­ers now firm­ly occu­py the cen­ter of cul­ture. The oughts were dom­i­nat­ed by Junot Diaz’s Pulitzer Prize-win­ning The Brief Won­drous Life of Oscar Wao, for exam­ple. This year’s Pulitzer win­ners include Col­son White­head and poet Tye­him­ba Jess. Nobel and Pulitzer win­ner Toni Mor­ri­son just swept up anoth­er award from the Amer­i­can Acad­e­my of Arts & Sci­ences. This is not to men­tion mul­ti­ple-award-win­ning inter­na­tion­al writ­ers like Derek Wal­cott, Gabriel Gar­cia Mar­quez, Chi­ma­man­da Ngozi Adichie.… Ven­er­a­ble west­ern lit­er­ary tra­di­tions have become glob­al in com­po­si­tion.

But in every peri­od of lit­er­ary his­to­ry, inter­na­tion­al writ­ers inter­act­ed, cor­re­spond­ed, influ­enced, and pla­gia­rized each oth­er. There is no sin­gle line of descent through the his­to­ry of lit­er­a­ture, no sin­gu­lar impe­r­i­al sto­ry that dom­i­nates its pro­duc­tion and recep­tion. Its loca­tion varies from age to age, its fam­i­lies are mas­sive and sprawl­ing, loose­ly con­nect­ed at the edges, but some­times only very loose­ly. Per­haps it is a tes­ta­ment to the patri­cian con­ser­vatism of phi­los­o­phy that it remains a field dom­i­nat­ed by respons­es to dead great men. Lit­er­a­ture has proven much more dynam­ic. De Botton’s choic­es in his intro­duc­to­ry video series on lit­er­a­ture do not quite reflect this dynamism. Why Voltaire and not, well, Cer­vantes, gen­er­al­ly con­sid­ered for cen­turies the father of the mod­ern nov­el form? Why no Faulkn­er, Gertrude Stein, Haru­ki Muraka­mi, or Toni Mor­ri­son? No Allen Gins­berg, Mar­garet Atwood, James Bald­win?

These authors and many oth­ers may sure­ly be to come. And we should bear in mind the source: not only is de Bot­ton a pop philoso­pher first and crit­ic sec­on­dar­i­ly, but he is also pro­mot­ing a schol­ar­ly approach to self-help. The authors he choos­es, there­fore, all have life lessons to impart of the kind de Bot­ton believes can help us be hap­pi­er, nicer peo­ple who have bet­ter rela­tion­ships. Charles Dick­ens, at the top, for exam­ple, teach­es us to sym­pa­thize with oth­ers and to care about “seri­ous things.” Jane Austen want­ed us to be “bet­ter and wis­er,” and her nov­els offer read­ers a course in per­son­al devel­op­ment. From the exis­ten­tial bleak­ness of Fyo­dor Dos­toyevsky, we can draw life lessons about hope and redemp­tion in the midst of human fail­ure. Even the claus­tro­pho­bic night­mares of Franz Kaf­ka have their util­i­ty as “redemp­tive, con­sol­ing art.” De Bot­ton large­ly relies on bio­graph­i­cal crit­i­cism and strays quite a ways from received inter­pre­ta­tions.

His casu­al approach to lit­er­a­ture as a didac­tic tool of per­son­al bet­ter­ment has the hall­marks of a very Vic­to­ri­an out­look, with both the draw­backs and the ben­e­fits such a view entails. While the School of Life series may have a nar­row view of who pro­duces art, cul­ture, and phi­los­o­phy, it also has a com­pelling argu­ment to make that such things mat­ter and mat­ter great­ly. The human­i­ties need all the help they can get, and de Bot­ton seems to argue that we need them more than ever as well. Most read­ers of Open Cul­ture, I imag­ine, would sure­ly agree. See de Botton’s full series, includ­ing such prac­ti­cal writ­ers as James Joyce, Mar­cel Proust, George Orwell, and Leo Tol­stoy, at the School of Life YouTube playlist.

Relat­ed Con­tent:

Watch Ani­mat­ed Intro­duc­tions to 25 Philoso­phers by The School of Life: From Pla­to to Kant and Fou­cault

6 Polit­i­cal The­o­rists Intro­duced in Ani­mat­ed “School of Life” Videos: Marx, Smith, Rawls & More

Alain de Bot­ton Shows How Art Can Answer Life’s Big Ques­tions in Art as Ther­a­py

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

Alejandro Jodorowsky’s Very First Film, La Cravate, Based on a Novella by Thomas Mann (1957)

Ale­jan­dro Jodor­owsky may have rede­fined the film-view­ing expe­ri­ence for a cou­ple gen­er­a­tions of art-house thrillseek­ers, but he did­n’t start his cre­ative jour­ney in cin­e­ma. Decades before he sent his audi­ences on the mind-alter­ing fea­ture-length trips (whether or not they came pre­pared for them with their own mind-alter­ing sub­stances) like El Topo and The Holy Moun­tain, he wrote poet­ry, worked as a clown, found­ed and direct­ed a the­ater troupe, and after relo­cat­ing from his native Chile to France, stud­ied mime and per­formed with Mar­cel Marceau. Only then had life pre­pared him to make his first film, 1957’s La Cra­vate.

Telling its sto­ry in vivid col­or but with­out words, the short (which also goes under such titles as Les têtes inter­ver­tiesThe Trans­posed Heads, and most sen­sa­tion­al­is­ti­cal­ly The Sev­ered Heads) draws on Jodor­owsky and his col­lab­o­ra­tors’ skills devel­oped in the per­form­ing arts to con­vert into cin­e­mat­ic mime Thomas Man­n’s 1950 novel­la The Trans­posed Heads: A Leg­end of India. Nov­el­ist Rayo Casablan­ca quotes Jodor­owsky describ­ing the tale as one of “a woman who has an intel­lec­tu­al hus­band, who is very weak phys­i­cal­ly. She also has a mus­cu­lar but idi­ot­ic lover. She cuts the heads off of the two men and inter­changes them. She remains with the mus­cu­lar body and the head of the intel­lec­tu­al. How­ev­er, after a cer­tain time, the body of the ath­lete is soft­ened and the body of the intel­lec­tu­al becomes vig­or­ous and mus­cu­lar.”

Mann, in Jodor­owsky’s read­ing, “want­ed to thus say that it is the intel­lect which makes the body,” but for near­ly fifty years, his own visu­al inter­pre­ta­tion went unseen. Not long after its pre­miere at Rome’s Cin­e­ma Auteur Fes­ti­val in 1957 it went miss­ing, pre­sumed lost, until the sole print­’s redis­cov­ery in a Ger­man attic in 2006. Final­ly, Jodor­owsky’s fans could see not just his direc­to­r­i­al debut but his first star­ring role onscreen, with a sup­port­ing cast that includ­ed the Bel­gian sur­re­al humorist Ray­mond Devos. The film’s moral, writes Dan­ger­ous Minds’ Paul Gal­lagher, “is nev­er to lose your head over unre­quit­ed love, but find some­one who loves you as you are,” but as with all of Jodor­owsky’s works, feel free to take from it what­ev­er mes­sage finds its way into your head.

Relat­ed Con­tent:

Ale­jan­dro Jodorowsky’s 82 Com­mand­ments for Liv­ing

Ale­jan­dro Jodor­owsky Explains How Tarot Cards Can Give You Cre­ative Inspi­ra­tion

The 14-Hour Epic Film, Dune, That Ale­jan­dro Jodor­owsky, Pink Floyd, Sal­vador Dalí, Moe­bius, Orson Welles & Mick Jag­ger Nev­er Made

Watch Mar­cel Marceau Mime The Mask Mak­er, a Sto­ry Cre­at­ed for Him by Ale­jan­dro Jodor­owsky (1959)

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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