Published by the Scarecrow Press, New York, in 2013
The subject matter of ‘The Classical Revolution’ is the current emerging of a new music, which is rooted in premodernist tonal traditions. In painting, figurative realism – which was marginalized by modernism (abstract art, concept art) but never entirely disappeared – is enjoying a revival; a couple of contemporary architects are increasingly successful in recreating something of the classical tradition in building (Krier, Terry, Adams, Greenberg), in spite of fierce opposition from the modernist establishment which still chases the utopia of the last century. And now also in serious music, ideas of revival and restoration are appearing – somewhat later than in the other art forms, as usual. There has already been written about new figurative painting and new classical architecture, but new classical music is still a rather virginal territory.
“We are amazed and exhilarated by Beethoven’s formal achievements – like the first movement of the Eroica – because the material which they organize lives separately in us. Le Marteau sans Maitre gives no comparable experience, since it contains no recognizable material – no units of significance that can live outside the work that produces them. (Could there be an arrangement of Le Marteau sans Maitre for solo piano? A free improvisation for jazz combo? A set of variations for string quartet? A fragment whistled in the street?)”
Music is a complete representation of a state of mind.
We know the heart of our civilization through music in a way we cannot easily know through anything else. We communicate not just with other people, but with other generations. Like Bach’s St Matthew Passion. The fact that such things exist makes available to us a vision of the world that is not only superior to ours, but has an awful lot to teach us about what we could be.
Two quotes from texts by the British philosopher and aesthetician and musicologist Roger Scruton, that have to be read metaphorically, he does not want us to become like 18C Leipzigers. Classical music as an inspirational, aspirational and transcendent vision requires from both musicians and audiences a serious state of mind and receptiveness which is harder to acquire in our technologically-saturated times than in a time, when life was much slower, calmer and quieter. In comparison with the bordering-on-the-insane ‘celebration of modern life’ of Elliott Carter, the bland, obsessive mindlessness of Philip Glass or the puerile fake sixties-rebelliousness of Louis Andriessen, it is the seriousness of the music of David Matthews or Nicolas Bacri on which any hope for a future of classical music rests.
“Perhaps what is inexpressible (what I find mysterious and am not able to express) is the background against which whatever I could express has its meaning.” (Ludwig Wittgenstein)
This seems to be a quite expressive indication of the meaning of music…. which is not in the notes, but hints at the background against which they obtain their meaning. And this background is not meant to be the cultural framework of music – although that also plays a role in the formation of meaning, but on a more concrete, stylistic and technical level – but something of a psychic, transcendent nature.
For people, who have begun to have some doubts to whether established avantgarde music can live-up to the standards of excellence, expression and intelligence of music in general – as an art form, in the widest possible sense – it is recommended to follow-up the following links which will provide some enlightenment on the matter.
A remarkable German building project
In the centre of Berlin, a most spectatular building project is currently taking form: the reconstruction of the Berlin royal palace, the ‘Berliner Stadtschloss’, in the heart of the city at the end of the famous boulevard Unter den Linden. This project is interesting for new music, since it represents a change in the spirit of our times, until recently dominated by certain notions of modernity which are now increasingly being considered ‘outdated’; ideas which, in the postwar days, stimulated many composers to consider Europe’s rich musical tradition as being ‘out of step’ with the times, thus creating a mental field all of their own, disconnected from the central performance culture.
In the 19th century, and still long afterwards, Brahms was considered a ‘conservative’ composer, while Wagner and Liszt represented the ‘progressive line’, a notion which, with hindsight, was used by progressive composers like Schönberg to justify their own explorations which were presented as developments away from, and in the same time, rooted in tradition. In 1947 Schönberg wrote his famous essay ‘Brahms the progressive’ in which he showed that a return to the contrapuntal, imitative style (from which Schönberg took his cue for his own endeavors) was initiated by Brahms as a disciplined alternative to the coloristic and emotionalist excesses of ‘free’ romanticism. Schönberg wanted to show that he had digested the influences of both Wagner (in terms of tonal and expressive exploration) and Brahms (for his structuralist approaches), whereby Brahms was promoted as a ‘progressive’ composer so that modern ‘progressives’ like Schönberg could demonstrate their relationship to the traditional past, in the hope to get understood in a performance culture where the past was an impressive and oppressive presence.
But how ‘progressive’ was Brahms in reality?
For decades, Western culture has been reluctant to assign an inherent value or a purpose to art—even as it continues to hold art in high esteem. Though we no longer seem comfortable saying so, our reverence for art must be founded on a timeless premise: that art is good for us. If we don’t believe this, then our commitment—in money, time, and study—makes little sense. In what way might art be good for us? The answer, I believe, is that art is a therapeutic instrument: its value lies in its capacity to exhort, console, and guide us toward better versions of ourselves and to help us live more flourishing lives, individually and collectively.
Resistance to such a notion is understandable today, since “therapy” has become associated with questionable, or at least unavailing, methods of improving mental health. To say that art is therapeutic is not to suggest that it shares therapy’s methods but rather its underlying ambition: to help us to cope better with existence. While several predominant ways of thinking about art appear to ignore or reject this goal, their ultimate claim is therapeutic as well.
Graag wil ik op deze plaats verwijzen naar het essay van Adreas Kinneging: ‘Anders dan alle anderen’, over de invloed van de Romantiek op de hedendaagse Westerse samenleving, te vinden onder de titel ‘Een uit de hand gelopen idee’ (zie menu ‘Texts’ bovenaan deze site).
Van groot belang voor iedereen die in de problemen van de hedendaagse cultuur geïnteresseerd is.
In one of the more respectable German music magazines, the Neue Zeitschrift für Musik (New Journal for Music), set-up by Robert Schumann in 1834 and still in full swing, a devastating article has appeared in the 06/2013 issue about my book ‘The Classical Revolution’, tearing it to pieces with a vehemence, mostly reserved for religious quarrels among fundamentalists. The author: Konrad Boehmer, is a Dutch/German sonic artist, born in Germany in 1941 from a father working for the regime but nonetheless killed in the war, grown-up in the DDR, later-on fleeing to West-German Cologne which was in the fifties the centre of electronic celebration. Later-on mr Boehmer landed in Holland where he quickly became a member of the modernist establishment, the small circle of self-made revolutionaries who planned the Brave New World in music. I do not know him personally, nor have I ever done harm to him, I have not even mentioned him in any of my writings, since his works never gave me a reason to give them much attention. But I owe him my sincere gratitude for the efforts he put into the mentioned article, because it fully and wholeheartedly confirms and demonstrates what the problems of the modernist mentality were.
The other day, a neurobiologist (who had recently published a book, doing away with the ‘romantic notion’ of ‘personality’ and ‘soul’), accused me of being merely a bag of neurons. ‘Speak for yourself’, I reacted, since her happy smile betrayed her accusation to be perfectly referring to herself, and went out for a walk to the stables.
Why are there so many people around with the burning wish to put the fluent, immaterial aspects of life down to physical phenomenae? As we know, the radio set is for the programme, not the other way around, and understanding the working of the human brain does not reveal anything worth knowing about the personality using this organ to interact with the world. Why are there so many musicologists, music theorists, composers, music aestheticians, pursuing the goal of explaining music in rational, scientific terms?