This might completely invalidate my point, then, but I think jazz can at least come close to “classical”’s range of possibilities
It comes the closest of any popular tradition, certainly, but not really that close in absolute terms.
Also, I’m inclined to believe what you’re saying about “no musical tradition in the world” ever being as wide-ranging as “classical” music, but it is a pretty substantial claim. Do you mind elaborating on why you think that’s so?
It’s similar to the reason that Western civilization is the most diverse and heterogeneous of civilizations: because it eventually absorbs everything else.
Art music in the Western tradition has had over a millennium to develop, during which time it has come into contact with all other known traditions and incorporated their possibilities into its own possibility-space.
There is almost no property you can name that every piece of “classical” music must have; to my knowledge it’s the only kind of music that doesn’t even require sound. (Could you imagine a silent jazz piece?)
It’s similar to the reason that Western civilization is the most diverse and heterogeneous of civilizations: because it eventually absorbs everything else.
Art music in the Western tradition has had over a millennium to develop, during which time it has come into contact with all other known traditions and incorporated their possibilities into its own possibility-space.
That’s a compelling vision/ideal, but I’m not sure that it’s a good description of the reality. Most people in ‘Western art music’ focus their attention on a very small repertoire—much of it from central Europe, much dating to the 19th or late-18th century. Now, I’m obviously not arguing that this traditional repertoire is wholly undeserving of our attention, but surely we would expect to see more variety than that. For good measure, even the folks who are composing new ‘Western art music’ with no connection to that traditional repertoire, are hardly doing a good job of being in “contact with all other known traditions and incorporat[ing] their possibilities”! By and large, they seem lost in their own variety of free-wheeling experimentation, much of which is of no lasting value whatsoever. (That is, the results of this experimentation are by and large not popular, not musically interesting, and not even valuable as achievements of pure technical prowess!) Sure, sometimes a few people from that community manage to produce something worthwhile—Arvo Pärt; John Cage, at least for his 4′33″ - the only piece of music I’d listen to all day long! - Einojuhani Rautavaara; Kaija Saariaho, etc. So, maybe we should indeed celebrate these folks as our own star composers—the Mozart’s and Beethoven’s of our time. But with “mass music” at the same time having undergone a veritable Cambrian explosion of diversity since the mid-20th century, without sacrificing either popular appeal or musical interest, is this really the best we can do?
That’s a compelling vision/ideal, but I’m not sure that it’s a good description of the reality. Most people in ‘Western art music’ focus their attention on a very small repertoire
The nice thing about artistic visions is that they don’t require permission from “most people”; all they have to do is make sense. Art is not a slave to sociology. (The idea that we should be obsessed with sociology is one of mass culture’s memetic imprints.)
Notwithstanding its detailed appearance, your second paragraph is written in far mode (it sounds like a political statement, and doesn’t seem informed by a model of your interlocutor); what is needed to understand this topic is a lot more of near mode.
Artistic visions don’t require permission, but arguably they do require some buy-in, if they are to make any impact in the real world. You seem to be acknowledging this too, inasmuch as you state that we shouldn’t focus too much on the ‘sociology’ of what most people are doing, but should instead switch to ‘near’ mode—presumably to be more aware of the best and most successful outcomes. In that case, I do agree that this can be helpful. And I did list quite a few examples of folks who have done very interesting things, in my opinion.
Artistic visions don’t require permission, but arguably they do require some buy-in, if they are to make any impact in the real world.
No man is an island; a coherent artistic vision will inevitably find “buyers” (not that I endorse the commercial metaphor). Furthermore, there is overlap between differing visions, and even to some extent between visions and the undirected activities of those lacking a vision. The vision of art music I expressed above hardly puts me in an isolated corner; it has plenty of contact with the visions of other people and other aspects of the world. (I can’t be the first person you’ve ever heard express such a vision; even historians I don’t like chart out basically the same cluster of musical activity I do as their subject matter.)
And I did list quite a few examples of folks who have done very interesting things, in my opinion
Your list struck me as a list of aspects of art music that have been filtered through mass culture in some form—thus, well short of a concession that the art-music tradition as such actually exists. Indeed, as you might expect, I generally find the mass-culture-approved parts of art music far from the most interesting; your list didn’t contain much that is exciting to me.
And this does seem consistent with your dialectical stance—you seem to be saying, “art music doesn’t really exist (any more), but here are some things that look kind of like it that do exist—though you’ll notice they aren’t really in the same league with Mozart and Beethoven.” Well, I do agree that the contemporary pickings are rather aesthetically slim when it comes to mass-culture-approved phenomena derived from art music.
The vision of art music I expressed above hardly puts me in an isolated corner; …even historians I don’t like chart out basically the same cluster of musical activity I do as their subject matter.
well short of a concession that the art-music tradition as such actually exists. …[Y]ou seem to be saying, “art music doesn’t really exist (any more), but here are some things that look kind of like it that do exist—though you’ll notice they aren’t really in the same league with Mozart and Beethoven.”
At this point, I notice that I am confused. You seem to be saying that my previous post was somehow misrepresenting the “cluster of musical activity” that these historians ‘chart out as their subject matter’ - and that you obviously care about as well. Do you mean that, e.g. Arvo Pärt and Kaija Saariaho are not members of the art-music tradition? Or perhaps that others within that tradition have also been unexpectedly successful, if perhaps only in esoteric ways that “mass culture” could never approve of and/or acknowledge for some reason—even though Mozart and Beethoven did in fact enjoy some measure of popularity in their own time?
My remark about historians charting out their subject matter pertained to the exchange above where I said that Western art music encompassed everything from medieval plainchant to John Cage’s 4′33″, and you replied (in effect) “but most practitioners of Western art music don’t have a repertory that large (so therefore this definition is idiosyncratic on your part)”; and I was trying to say, “no, it’s not idiosyncratic to me; even people like Richard Taruskin agree with it (for all that they would snort with contempt at my idea that it’s possible to continue to practice this tradition).”
Do you mean that, e.g. Arvo Pärt and Kaija Saariaho are not members of the art-music tradition?
They are examples of the phenomenon of the art-music tradition being put through a mass-cultural filter, which in my view is a kind of corruption (or at least a corrupting tendency, which might be compensated for in a given case by other factors).
if perhaps only in esoteric ways that “mass culture” could never approve of and/or acknowledge for some reason—even though Mozart and Beethoven did in fact enjoy some measure of popularity in their own time?
Mozart and Beethoven’s “popularity in their own time” (i.e. high status in the subculture they were members of) should not be confused with mass-cultural appeal in ours; these are quite different things (even if there is a connection in the form of mass culture having adopted some of the products of the Mozart-Beethoven culture as part of its initial inheritance, with the result that Mozart and Beethoven have some mass-cultural appeal, which is of course eroding over time as mass culture optimizes according to its own criteria).
“but most practitioners of Western art music don’t have a repertory that large (so therefore this definition is idiosyncratic on your part)”
That’s not quite what I was thinking of though. It’s not that the definition is idiosyncratic to you; the problem is that the mere fact that we can define “Western art music” as comprising all of that history does not reassure us much about the continuing inclination of folks in that tradition to keep learning from the music styles/traditions around them and to integrate the new ‘possibilities’ that these styles of music are opening up. Of course we can simply choose not to care too much about what ‘most practitioners’ are doing, and that’s fine too. Although even mainstream historians of music don’t do a very good job at engaging with non-‘elite’ music traditions, even those for which a lot of evidence is available (as with the first mass-market sheet music). There are quite a few truisms about music history that just don’t stand up to a bit of deeper scrutiny in the light of primary sources—such as the prevailing notion that the galant/classical style of the 18th-century simply “evolved” into the more bombastic and ‘romantic’ music of the 19th and early-20th century. In fact, there is significant continuing heritage and development from 18th-c. styles through the mass-culture music of the 19th century, and the influences go as far as the ‘Great American Songbook’ of the early 20th c. and of course its broad equivalents in non-”American” contexts (Of course, the ‘Songbook’ was in itself a continuing influence on later mass-market music, even up to the present day).[1]
[1] (Similar things go even more strongly for any history of e.g. literature that blithely ignores “mass culture” material, since mass-market printed literature is a lot older than mass-market sheet music! The tradition of cheap so-called ‘chapbooks’ is an obvious pre-existing influence for the meteoric and otherwise entirely mysterious “rise of the novel” in high-status literature in the 18th century!)
“popularity in their own time” (i.e. high status in the subculture they were members of)
I’d argue at least about Beethoven, that he did enjoy something more than mere ‘high status’ in his own circle, and significantly closer to “mass appeal” in his known time—surely the well-known fact that his funeral in Vienna was attended by 20,000 people must be of some significance!
As for Mozart, while he did not reach this sort of comparative “mass appeal” he did strive for it—and in fact he was close in some ways, e.g. as a concert performer and with his late ‘Singspiel’ The Magic Flute.
the problem is that the mere fact that we can define “Western art music” as comprising all of that history does not reassure us much about the continuing inclination of folks in that tradition to keep learning from the music styles/traditions around them and to integrate the new ‘possibilities’ that these styles of music are opening up.
I didn’t say (and don’t think) that the value of the Western art-music tradition lies primarily in its diversity and appropriative tendencies; rather, I think of those as being mostly by-products of the ambition which characterizes Western art music, which is closer to the actual source of its value. A rather contingent by-product at that, to the point where, in the context of mass culture, optimizing for “integration” in this sense is outright counterproductive, since ambition is exactly that aspect of music that mass culture tends first, and most, to erode.
Consequently, I am inclined to think of the conservatism you allude to as very possibly being a net positive force, despite some potentially deleterious short-term effects on attitudes toward modernism. After all, modernism requires tradition in order to be properly appreciated anyway.
Consider Schenker. He was wrong about Reger and Schoenberg, but of far greater importance is how right he was about the threat of mass culture, in the sense of it being inimical to the values he found in Mozart and Beethoven. The appreciation of Reger and Schoenberg is ultimately better approached from Schenker’s worldview than from one that doesn’t recognize musical ambition as a concept. Conservatism and modernism are better served by each other than either is by postmodernism.
such as the prevailing notion that the galant/classical style of the 18th-century simply “evolved” into the more bombastic and ‘romantic’ music of the 19th and early-20th century
Of course it did; there is a continuous lineage that can be traced. To deny this is to assert that romanticism sprang out of nowhere, which is absurd. Classicism may have evolved into other things as well, because trees can have more than one branch.
Robert Gjerdingen’s agenda is a destructive one: he is trying to read the ambition I referred to above out of 18th-century music, so as to sever it from the 19th and 20th centuries. The 19th and 20th centuries being when the notion of the Western art-music tradition was (retrospectively!) conceptualized, he is in effect trying to destroy the Western art-music tradition. From your point of view, it probably just looks like he has this shiny new theory, and a lot of this may even be unwitting on his part, but there are larger forces at play. He is implicitly polemicizing on behalf of mass-cultural values.
I’d argue at least about Beethoven, that he did enjoy something more than mere ‘high status’ in his own circle
“His own circle” isn’t what I said; what I said was “the subculture that he was a member of”. The subculture in question did happen to include more or less the entire city of Vienna at that time, because it was still basically in a pre-industrial, artisanal economic regime, ruled by a feudal aristocracy.
I guess if you want to try to imagine what Beethoven’s status in his culture would look like if “translated” into ours, imagine that our world was such that every billionaire had their own orchestra, and Bill Gates’ court composer was Brian Ferneyhough. The kind of “mass appeal” that Ferneyhough would enjoy under those circumstances is probably roughly comparable to that enjoyed by Beethoven in Viennese society in the 1820s. It is in any case the closest one can come to imagining what mass culture would look like, if it were just a straightforward continuation of aristocratic culture with a larger population, evolution of technology, etc.
After all, modernism requires tradition in order to be properly appreciated anyway.
Very true, but it seems that most ‘modernist’-inclined folks do not understand this. I think we’d be seeing a lot more of a continuum between very “traditional” and very “modernist” music, if they did. And I’d also argue that bombastic “ambition” similarly benefits from a contrast with unassuming, “unambitious” music. This is why I think the continuing survival of 18th-c. values and styles can be viewed as quite possibly a positive force, and not at all “destructive”.
Robert Gjerdingen’s agenda is a destructive one: he is trying to read the ambition I referred to above out of 18th-century music, so as to sever it from the 19th and 20th centuries.
I think he’s a lot closer to saying that this sort of “ambition” did exist in that composers displayed it, but that it didn’t matter very much at that time, and that other values happened to be more influential. Doesn’t he specifically say that W. A. Mozart’s music was so ambitious that people at the time had trouble appreciating it, and that this is a key reason why he was not considered as good as other court composers? (Specifically, in the last chapter of his book on the ‘galant’ style, he says: “Mozart… often located his utterances at the margins of what was acceptable musical behavior. Thus, his work could delight or repel depending on the listener or performer...”; he then quotes a contemporary composer as saying that Mozart’s string quartets “according to my as well as the great theorists’ judgment are worthy of the highest praise, but … however, because of their unrelenting extreme artfulness are not everyone’s purchase”. He later comments similarly on an early work of Beethoven. That seems to be quite far from a destructive agenda of ‘read[ing] ambition … out of 18th-century music’ .
(Of course we can’t be sure that this wholly agrees with e.g. Schenker without knowing more about what values Schenker did find especially worthwhile in Mozart and Beethoven. For instance, the sort of large-scale “organic unity” that Schenker seemingly valued the most was arguably developed no earlier than the late-18th and early-19th century—which is in fact when comparable notions of ‘organicism’ were first described by music theorists of the day, such as Ernst Kurth and E. T. A. Hoffmann. --I’m sourcing this tidbit from a freely available PhD thesis which actually has a lot to say about how nineteenth-century music in Vienna featured both continuity and divergence from earlier practices.)
And I’d also argue that bombastic “ambition” similarly benefits from a contrast with unassuming, “unambitious” music.
First, ambition is entirely distinct from bombast. (The Well-Tempered Clavier is an ambitious work, but—by and large—not a bombastic one. Hollywood film scores, on the other hand, are often quite bombastic without being the slightest bit ambitious.) Second, the relation between modernism and tradition isn’t simply one of contrast, but (more importantly) one of development. True modernism is just the current manifestation of tradition, so knowledge of tradition is necessary not as a contrasting backdrop but as ancestral context.
(Interestingly, the terms “modern” and “modernism” seem to date from just that time—the late 19th/early 20th centuries—during which continuation of tradition ceased to be the only conceivable option, in the face of the competing possibilities of mass culture and what might be called “historical reenactment”.)
This is why I think the continuing survival of 18th-c. values and styles can be viewed as quite possibly a positive force, and not at all “destructive”.
Mass culture certainly does not represent the “continuing survival of 18th-c. values and styles”! There is a reason I said that Gjedingen’s polemicization on behalf of mass culture was implicit. Maybe it’s even somewhat indirect. On the direct, explicit level Gjerdingen is advocating for what I called “historical reenactment” above (I don’t say “historicism” because I prefer to reserve that word for certain tendencies within the tradition, or, as the latter is also known, modernism). But “historical reenactment-ism” is most likely itself a tool of mass culture (if among the more benign ones), and in Gjerdingen’s case anyway all you have to do is look at where he came from (Meyer and Narmour, the sort of “music theory” generated endogenously by the “scientific”-industrial complex), and what he’s opposing (retrospective reinterpretations of the 18th-century, i.e. the development of tradition) to understand what kind of force he represents.
the sort of large-scale “organic unity” that Schenker seemingly valued the most was arguably developed no earlier than the late-18th and early-19th century
Not at all. Schenker himself found it in abundance in J.S. Bach and Domenico Scarlatti.
which is in fact when comparable notions of ‘organicism’ were first described by music theorists of the day, such as Ernst Kurth and E. T. A. Hoffmann
(Hoffmann is in that timeframe, but Kurth was a century later.)
Mass culture certainly does not represent the “continuing survival of 18th-c. values and styles”!
There’s a decent argument that it does, though. The earliest forms of mass culture in a musical context, inasmuch as that term makes any sense, are from the 18th century in places like Great Britain, where the feudal aristocracy was giving way to a robust middle class (if it hadn’t already done so by that time); the development of engraving made sheet music reasonably cheap. The Beggar’s Opera is from 1728. More significantly, this ‘lowly’ sort of music was not seen as a distinct tradition persay. Johann Christoph Pepusch, the composer/arranger for the Beggar’s Opera, was a founder and director of the ‘Academy of Ancient Music’, which—in an early sort of “historical reenactment”—was devoted to music that was at least a century old at the time. Of course he composed plenty of music in ‘elevated’ genres, notably sacred music, concertos and sonatas. Other composers at the time similarly moved quite freely between the ‘elevated’ music of the day and the lowliest and most popular genres (As perhaps the most distinctive evidence of this, in France—certainly not the least “feudal” or “aristocracy”-ruled country, prior to the French revolution—hundreds of collections of music were published with the title ‘Airs sérieux et à boire’ - meaning “serious airs, and airs for drinking”). The 18th century is also when people really started to collect folk songs, often publishing them in refined harmonizations/arrangements for performance—and these arrangements were of course in what we would now call a ‘classical’ style!
The “retrospective reinterpretations” of the 18th c. tradition you seem to care about the most are indeed, by and large, reinterpretations. Don’t get me wrong, there is plenty of value in them—as well as, more generally, in the successive ‘development’ of that ‘tradition’ as “romantic” and even “modernist” music; much of the value of this ‘development’ is indeed in its continued ambition. But this was not the only ‘continuation’ of that tradition—for that matter, it wasn’t even the most influential one, as far as most listeners today are concerned! If we agree that knowledge of tradition is desirable as “ancestral context”, then it does no good to simply remove or disregard “lowly” culture in its entirety, as it was a key part of that context. The biggest problem is that we don’t need to ‘read the ambition … out of 18th-century music, … to sever it from the 19th and 20th centuries’ because the ‘romantic’ music of the 19th century was breaking off anyway, if only gradually, and not to the same extent in every place—and arguably, these chickens really came home to roost in the middle-to-late 20th century as much of the most “ambitious” music became altogether irrelevant, being inscrutable to just about anyone except maybe the very people who had composed it in the first place.
Hoffmann is in that timeframe, but Kurth was a century later.
E.T.A. Hoffmann has to be the clearest single example then. (There’s a decent chance that Kurth did discuss these early theories in his own work, but it’s hard to tell because his works are so obscure.) Anyway, it does seem to be the case that this is when these notions were first engaged with and became popular.
much of the most “ambitious” music became altogether irrelevant, being inscrutable to just about anyone except maybe the very people who had composed it in the first place
This non-sequitur is at the heart of what I am trying to communicate that I think you have yet to understand.
Mass culture is not the only option. It is not the unique, natural determiner of “history”. We do not have any obligation to consider an activity “irrelevant” just because the population concerned with it is somehow “small”. (In this case it happens to actually be larger than you imply, but that doesn’t even matter.) What counts is how interesting that (possibly small) population, and its products, are.
The beauties of mathematics are “inscrutable” to most of humanity. But as anyone who has studied those beauties in depth knows, that is most of humanity’s loss.
For goodness’ sake, if we want to talk about a continuation of 18th-century values, the notion of musicians being the target audience of music was perfectly ordinary to J.S. Bach, notwithstanding the scorn heaped upon it by the (decidedly more recent) memeplex that you are channeling.
But these sorts of historical arguments aren’t even the point. The point is that we humans, equipped with powers of agency, have the ability to look out at the world, including history, and synthesize tradition for ourselves in accordance with our artistic vision. We don’t need permission from the rest of the world. Bach often seemed to think of God as being his target audience; this seems artistically correct, even though God doesn’t exist.
I have already acknowledged that mass culture was seeded with elite culture, so it is of no use to point out that the beginnings of mass culture manifest products that resemble those of elite culture. And I have never advocated “disregard[ing] lowly culture in its entirety”, if you are talking about the processes that produced The Magic Flute. But you are simply equivocating if you go on to identify those processes with the processes that produced Britney Spears. Any inability to distinguish between the two on your part (or rather, on the part of the standard academic view which you are recognizably representing) is an illustration, rather than a refutation, of what I have been saying.
Mass culture is not the only option. It is not the unique, natural determiner of “history”. We do not have any obligation to consider an activity “irrelevant” just because the population concerned with it is somehow “small”… The beauties of mathematics are “inscrutable” to most of humanity. But as anyone who has studied those beauties in depth knows, that is most of humanity’s loss.
Perhaps there was a bit of a misunderstanding about this. When I said that some thing has become “irrelevant”, I certainly didn’t mean to suggest that it’s somehow morally wrong or inappropriate for people to be interested in it! By the same token though, we can certainly consider an activity that does strive to ‘seed’ mass culture to be more worthwhile than a very similar activity that doesn’t. And the “seeding” of mass-culture music by elite culture was not a one-time, isolated event, but rather a continuing linkage that persisted for the entirety of the 18th century—and even to some extent for much of the 19th century, depending on place, genre and the like—before finally breaking off entirely. Some of that break was probably inevitable—the introduction of recorded, and later of amplified sound being obviously a major disrupting event, see below—but surely not all of it, if only because ‘mass culture’ is itself a fuzzy concept, and some parts of it are obviously more susceptible of literate (‘elite’) influence.
For goodness’ sake, if we want to talk about a continuation of 18th-century values, the notion of musicians being the target audience of music was perfectly ordinary to J.S. Bach
I’ll grant that this is indeed a very significant difference between the 18th and 19th centuries (and earlier times too, of course) and the present day. But that’s because prior to the spread of recorded sound, performing music (that is, being a “musician”—if perhaps with the only audience being the performer themselves!) was a mass activity, to the extent permitted by societal wealth and available technology (i.e. lots more people—and even people in the lower classes, thanks to cheap instruments like the guitar—could be musicians in the 19th c. than in the 15th c.), in a way that it just isn’t today. It’s quite wrong to credit this notion to ‘elite’ culture alone: this simply isn’t what was going on!
And I have never advocated “disregard[ing] lowly culture in its entirety”, if you are talking about the processes that produced The Magic Flute. But you are simply equivocating if you go on to identify those processes with the processes that produced Britney Spears.
Well, see above for one way in which the cultural milieaus and musical values that led to The Magic Flute and to Britney Spears’ discography were indeed very different. But the milieu that led to The Magic Flute—and if you don’t agree about that, you’ll certainly agree about its _sequel_, “Das Labyrinth oder Der Kampf mit den Elementen. Der Zauberflöte zweyter Theil”, or about dozens of other Singspiele, or about ballad operas and other sorts of musical theater, which later reached their apex with Broadway—was recognizably a ‘mass culture’ milieu.
BTW, you say that my view is a “standard academic” one but Adorno that this is really the case. Music departments have yet to show any sort of interest in the “beginnings of mass culture [music]”, to the significant detriment of scholarship about both the ‘classical’/elevated/elite and the ‘popular’ genres. The traditional idea of a single “elite” canon still rules the day there.
By the same token though, we can certainly consider an activity that does strive to ‘seed’ mass culture to be more worthwhile than a very similar activity that doesn’t
Why should we, unless we’re confident that mass culture tracks our values? The original seeding didn’t occur because of any such “striving”; it just occurred because there wasn’t anything else better-optimized already lying around for mass culture to operate on. That is no longer the case now, and indeed we’re no longer in an era where “seeding” is possible, since mass culture already has its own material to work with.
To put it another way, Mozart didn’t have to “compromise” much if at all in order to write a Singspiel, in comparison to the degree that a contemporary serious composer would have to in order to write a Broadway musical (or even, frankly, anything that achieves any renown at all in the 2010s “mainstream” milieu, i.e. the space from which your earlier examples of contemporary music were drawn). This is true even if, from the inside, it felt to Mozart like he was making a large compromise (which is doubtful).
I definitely agree about the importance of active participation as opposed to passive consumption. In fact, I suspect this may be the ultimate root of the distinctions between elite culture and mass culture that I actually care about; when I talk about “mass culture”, I am really talking about consumer culture.
Two observations leap to the fore: (1) a participatory culture makes the notion of a skill-level hierarchy more apparent and well-defined, and (2) “composers writing for composers” is a way of describing a participatory culture (which suggests that its use as a derogatory description is pathological).
There is a certain human quality that will seek out active participation in the face of the apparent option of passive consumption. This is the quality necessary to the continuation of the art-music tradition, and is the quality I am seeking to cultivate.
(One might think here of Glenn Gould’s vision of recording technology allowing people to interact with a work and “recreate” it similarly to how a performer would.)
BTW, you say that my view is a “standard academic” one but Adorno that this is really the case
I can’t tell whether there is a missing verb here or whether this is some kind of amusing pun on “I don’t know”. I’m fairly confident that Adorno (who seems to have had an aesthetic sense akin to mine, though mine is probably wider) was no fan of mass culture, and would have recognized the distinctions I have been pointing to.
In any case, “standard academic view” was insufficiently precise; “contemporary academic trend” would have been better. The traditional idea of an elite canon no doubt still persists (conceivably to the point of domination) through institutional inertia, but the rhetoric is quite different these days, and I think in this case the rhetoric reflects the trend. This is to be expected (“Cthulu always swims away from interestingness”), because universities aren’t actually the anti-populist fortresses that Milton Babbitt envisioned them as, but are rather political institutions that are expected to be “relevant” to “society”.
Luckily, we seem to be in a refragmentation, wherein niche cultures will supplant mass culture in people’s psychology, and more of them will feel allowed to be interesting.
a participatory culture makes the notion of a skill-level hierarchy more apparent and well-defined
Not so. Fetishizing extreme ‘skill’, virtuosity, stardom etc. is a marker of a consumer culture, not a participatory one. One needs only look at what may be the earliest comprehensively-documented instance of a mostly- or entirely-passive musical culture, namely the elite dramma per musica a.k.a. opera seria, to be sure that this is the case! (This is something that people were keenly aware of at the time—which is why opera was eventually reformed to make it more “natural”.)
“composers writing for composers” is a way of describing a participatory culture (which suggests that its use as a derogatory description is pathological).
Well, to the extent that they are indeed engaging in such an activity for the sake of participation, this is certainly true. But it’s quite doubtful to me that even the “anti-populist fortress” of academia (as you put it later in your comment) can escape its own sort of consumer culture-ish dynamics. In this case, of course, such dynamics involve, not so much ‘compromising’ for the sake of mainstream popularity, but precisely the striving for some peak of perceived ‘skill’ and stardom (as judged e.g. by influential critics, patrons/funders and other outsiders), even when this is to the detriment of the overall interestingness and breadth of the participatory process.[1]
If so, this may be a case where all we can do is pick our place on a deeply uncomfortable tradeoff—since neither of these processes seems to track the values we would prefer! But a combination of the refragmentation you point to later on[2] and an increase in influence from the more self-consciously “low skill” and “DIY” subcultures seems to offer the best hope for improvement. Which is paradoxical indeed if you simply assume that these “DIY” subcultures must be “mass” cultures and thus cannot possibly help further an “elite” tradition.
[1] A further issue compounding this ‘Moloch’ problem, is that—much like J.S. Bach who thought of the Lutheran God as being his audience—most “academic” composers nowadays seem to be making music to worship Ra. The Lutheran God very possibly does not exist, but everyone has experienced ‘Ra’ in some form, and I for one don’t think of Ra-worship as especially worthwhile, either artistically or in a broader social sense.
[2] (I had actually been taking this process for granted; I agree that the increasingly-consolidated, capital-intensive, “mainstream” music industry is obviously not a force for increased participation!)
Not so. Fetishizing extreme ‘skill’, virtuosity, stardom etc. is a marker of a consumer culture, not a participatory one.
Here you have once again done something that you have done a number of times before, which is to “round off” my meaning to something completely different from what I intended. A skill-level hierarchy is a completely different concept from the fetishizing of extreme skill, to the point where they are almost opposites: extreme skill will tend to be fetishized (as opposed to admired) in situations where ordinary skill is not appreciated—situations where sensationalistic superstimulus is required for “the audience” to tell that anything interesting is going on at all.
In the early days of video games as a spectator sport, some people wondered how watching someone play a video game could possibly be interesting. The people who wondered that tended to have less experience playing video games themselves than the actual audience did. The increased ability (and, in particular, the detailed ability) to appreciate someone else doing something as the result of having tried to do it yourself is what I am talking about when I talk about there being a hierarchy of skill levels.
Consider something like chess, where enthusiasts who know where they stand via their Elo rating also get more out of watching top masters play than passive audiences do.
But it’s quite doubtful to me that even the “anti-populist fortress” of academia (as you put it later in your comment)
You will notice that I said that academia is not an anti-populist fortress. Hence your reversion to far mode to talk about what “most academic composers” seem to be doing or not doing is beside the point. I don’t think academia is a healthy system, and I think Babbitt was wrong to expect it to foster his activity. (In fact, it barely did so in his own specific case, as he often complained about, despite the fact that he operated mostly during a time when academia seemed much more promising than it does now.)
Forgive the tu quoque, but I find it interesting that you say
I for one don’t think of Ra-worship as especially worthwhile, either artistically or in a broader social sense
given that according to my model, Ra-worship is basically the generating force behind your entire argument. You seem to be uncomfortable with the “messiness” of modernism (which, I claim, is what you’re really talking about when you talk about “academia”, even though the trend in academia, guided by Ra, is away from modernism and toward promoting people like Part and Saariaho as opposed to people like Babbitt and Ferneyhough), the contrarianness of a stance that says “to heck with mass culture, and the ‘trends of our time’, I want to be more interesting than that”.
It would be interesting to know what you think of the following two claims:
(1) You enjoy mass-cultural popular music a lot more than I do; but my lack of enjoyment does not particularly result from a lack of understanding of what is going on in the music.
(2) I enjoy modernist art-music a lot more than you do; and some degree of comprehension failure is implicated in your lack of enjoyment.
I believe both of these, but am more confident in (1), which is informed directly by your comments (including under a possible alias elsewhere), than (2), where priors are doing most of the work.
Here you have once again done something that you have done a number of times before, which is to “round off” my meaning to something completely different from what I intended.
That sort of misunderstanding is a risk in any discussion, of course. I have no quibble against either the appreciation of ‘ordinary skill’, or “the increased ability … to appreciate someone else doing something as the result of having tried yourself”. Both are normal dynamics in a participatory culture. But AIUI it would be wrong to state that ‘sensationalistic superstimulus’ plays no part at all in the popular appreciation of “top” art-music performers.
...You seem to be uncomfortable with the “messiness” of modernism
I am less concerned about messiness persay than about lost purposes—after all, there is certainly quite a bit of “messiness” in other sorts of music (e.g. in early music, or some current subcultures of mass/popular music)! Regardless, I am quite willing to be convinced otherwise. (I do also agree that some critiques of musical “modernism” are rather off the mark, most clearly when they simultaneously elevate all the ‘usual suspects’ - starting from Beethoven’s music, sometimes even Wagner’s—to quintessential and transcendent “landmarks” of Western culture! That attitude is certainly Ra, and I suspect it might be what you’re getting at here.)
(1) You enjoy mass-cultural popular music a lot more than I do; but my lack of enjoyment does not particularly result from a lack of understanding of what is going on in the music.
I think it’s certainly possible that you don’t enjoy mass-cultural popular music at all, which would make the claim true. As it happens my interest in present-day popular music is sort of tangential.
(2) I enjoy modernist art-music a lot more than you do; and some degree of comprehension failure is implicated in your lack of enjoyment.
I certainly don’t claim to understand ‘modernist art-music’ in detail, although I’m abstractly familiar with the basics of what is supposedly going on in that sort of music. (Stated differently, one could also say that my familiarity and even my enjoyment of that kind of music is limited to “far mode”, and does not extend to “near mode”.) By contrast though, I do fully enjoy some pretty late 19th-c. and early 20th c.composers such as e.g. Richard Strauss, even though I’d say that a full “comprehension” of what that music involves is quite non-trivial.
(It would be interesting to know about your stance towards styles other than contemporary pop or modernist art music. That might help me understand your point of view somewhat better).
I do also agree that some critiques of musical “modernism” are rather off the mark, most clearly when they simultaneously elevate all the ‘usual suspects’ - starting from Beethoven’s music, sometimes even Wagner’s—to quintessential and transcendent “landmarks” of Western culture! That attitude is certainly Ra, and I suspect it might be what you’re getting at here.
It can be a manifestation of Ra, but sometimes isn’t—the key counterexample is Schenker, who is very anti-Ra. Of course, this fits with my contention that Schenker’s dislike of modernism was actually a mistake from his own point of view.
But the contemporary “mainstream” quasi-consensus of “sure, Beethoven & co. were cool back in the day, but now, check out our ability to pay homage to all our various political factions while making sure not to be too ‘difficult’ or ‘problematic’!”—that is about as Ra as it gets.
I certainly don’t claim to understand ‘modernist art-music’ in detail, although I’m abstractly familiar with the basics of what is supposedly going on in that sort of music. (Stated differently, one could also say that my familiarity and even my enjoyment of that kind of music is limited to “far mode”, and does not extend to “near mode”.)
Right, this is what I suspected. (“Supposedly” is right, because the things you’re abstractly familiar with bear pretty much the same relation to what is actually going on in that sort of music as the pre-Schenkerian theories did to what was actually going on in Mozart and Beethoven: orthogonal to the most important issues at best, actively misleading at worst.)
(Am I really suggesting that the same mistakes were made again, without anybody bothering to learn from the example of Schenker, despite paying plenty of lip-service to his achievement within a supposedly narrow domain? Yes. Academic fields don’t actually work!)
(It would be interesting to know about your stance towards styles other than contemporary pop or modernist art music. That might help me understand your point of view somewhat better).
I think what would most help you, or anyone, to understand my point of view is not political “stances”, but near-mode engagement: detailed discussion of particular musical works. To this end, I intend to resume blogging in the near future.
(Am I really suggesting that the same mistakes were made again, without anybody bothering to learn from the example of Schenker, despite paying plenty of lip-service to his achievement within a supposedly narrow domain? Yes. Academic fields don’t actually work!)
I thought Lerdahl and Jackendoff had actually addressed the potential of Schenker-like approaches to modernist music, with quite pessimistic results. To quote from their Generative theory of tonal music:
...much of this music withholds evidence for structural parallelism that would lead to any rich hierarchy of grouping structure… Pitch enters only through consideration of linear connections[] and registral extremes[]. The absence of cadential formulas of some kind removes an important indicator of larger-scale[] structure. [I]ntuitions of tension and relaxation… are based less on pitch[] than on rhythmic, dynamic and timbral consideration, and[] large-scale pitch connections do not play a great role in[] comprehension of the music. [If] in addition[] there is little evidence for a regular metrical structure[,] the resulting metrical structure follows the irregularities of local detail and hence cannot be extended to any depth… [T]he mutual interaction of meter and time-span[] is weakened[;] the prolongational reduction is weakened too… Since the music in question often avoids symmetry and overt repetition… the evidence on which to base grouping judgments is predominantly that of local detail[]. As a consequence, little multilevel[] grouping can be constructed beyond the most obvious textural divisions… [N]onhierarchical aspects of musical perception (such as timbre and dynamics) tend to play a deeper, compensatory role[, b]ut this is not compensation in kind; [it] result[s] in a kind of music perceived very locally, often as a sequence of gestures and associations. Its complexity often resides in the extreme refinement of individual nuances...
Does your approach address these concerns in some way? (Note that one can certainly object to the specifics of L&J’s model of musical perception, but the remarks above are in fact quite general, and do not seem to depend on these technical details).
Lerdahl and Jackendoff are a superb example of what I mean when I say that academic fields don’t work. (Incidentally, their book is bizarrely titled; there’s hardly anything “generative” about their ugly reductive theory at all, in contrast to Westergaard, who actually does present “a generative theory of tonal music”.)
I will give them an important concession: if what they say were true, there would indeed be no reason, from my point of view, to be interested in modernism. (Actually, their claim amounts to an assertion that modernism wasn’t possible, and only postmodernism could—or, anyway, did—follow the Romantic era.) Music—at any rate, the Western art-music tradition—would have died.
Imagine coming to some understanding of the profundities of the Western art-music tradition—in particular, the incredible richness of the system of tonality—and then being told, all of a sudden, that nobody is interested in that any more, because, like, fashions change, or something.
One could be forgiven for breaking into an existential crisis of despair. (In fact, I did, for a long while.)
The correct thing to do in this kind of situation, however, is to notice that one is confused. Does it really make sense that a bunch of composers at least as steeped in tradition as you (our hypothetical despairing teenager, whether literally teenaged or not), would all suddenly decide to stop doing an interesting thing and start doing a non-interesting thing? Because “times have changed”?
Or might it conceivably be the case, just maybe, that the discourse surrounding their activity hasn’t entirely managed to capture all aspects of the actual phenomenon? (Perish the thought!)
Lerdahl and Jackendoff—along with everyone who implicitly believes what they explicitly state—are mistaking ignorance in the map for absence in the territory: “if I can’t find it, it must not be there.” (Academia is remarkably poor at noticing confusion! I mean, they’re probably as good as everyone else, but much worse than their mythology claims they are.)
To which the response is: try harder.
I have yet to see anyone really try. I have also yet to see anyone try to do Schenkerian theory as well as Schenker, let alone better. I claim these two facts are connected.
There are a couple of half-hearted attempts by Roy Travis (handicapped by insufficient grasp of Schenker), and Felix Salzer tries a bit with Bartók (but not Schoenberg). Beyond that, basically crickets. And if you ask people what’s going on here, they’ll tell you that Travis and Salzer already tried that, and it “wasn’t successful” or “didn’t really lead anywhere”. Apparently people find it easier to believe that composers stopped composing Western art music in the 20th century, than that they themselves don’t understand music theory well enough.
When the heroine of a dystopian YA novel uncovers the big lie at the center of her society, she wakes up tied to a chair in a dungeon, and a hooded agent of the shadow government says, “Congratulations, you figured out the secret. You will keep quiet about it, or you will regret it.”
In real life, when you uncover the big lie at the center of your society, everyone just sort of sneers at you and says, “What, that old theory? That was debunked years ago!...”
(Actually, their claim amounts to an assertion that modernism wasn’t possible, and only postmodernism could—or, anyway, did—follow the Romantic era.)
No love for musical impressionism, I take it? Which personally seems more akin to 17th/18th-c. attitudes to music than anything from the romantic era. Anyway, ISTM that romantic-inspired music is alive and well these days. Lately of course it’s been further enhanced with some influences from impressionism and ‘world’/‘folk’ genres, and even the rare case of a genuinely successful compositional technique from the modernist era! (viz. Elliott Carter’s manipulations of rhythm and meter, which were also adopted by the minimalists.) This sort of music is what you hear in the best movie soundtracks, but these are of course inspired by forerunners in the art-music tradition.
Does it really make sense that a bunch of composers at least as steeped in tradition as you (our hypothetical despairing teenager, whether literally teenaged or not), would all suddenly decide to stop doing an interesting thing and start doing a non-interesting thing? Because “times have changed”?
The thing is—it might, for some values of “interesting” and “non-interesting”. After all, if you take Gjerdingen’s POV seriously, this is precisely what happened in the ‘romantic’ art-music of the 19th century. (You don’t have to actually share this point of view for this to be a cause for concern; you just have to realize that plenty of people like the music of the 18th-c. and expressly dislike 19th-c. art-music, finding it bland and uninteresting, and then ask yourself why that might be!). The “modernist” impulse itself was quite consistent with that earlier memeplex. It matters little that those composers were “steeped in tradition”, when the memeplex itself was pushing to reject slowly- and collectively-accreted tradition, and embrace innovation and the individual composer. And I’m not even saying that this was a bad thing; it did work wonders—for a while. It gave us so many outstanding pieces of music! But it really isn’t much of a surprise that things would start to go haywire at some point.
To which the response is: try harder.
Can you even ‘try harder’ to find interesting structure, in a way that will do more than ‘simply’ pick up on random noise? Mind you, there’s nothing wrong in itself with seeking patterns in noise; it can, and often does, lead to artistically-meaningful results. (Just ask DeepDream!) But that’s just the baseline outcome. Is there any hope for doing better than that, and finding some truly unexpected “signal”?
Does it really make sense that a bunch of composers...would all suddenly decide to stop doing an interesting thing and start doing a non-interesting thing? Because “times have changed”?
The thing is—it might, for certain values of “interesting” and “not interesting”. After all, if you take Gjerdingen’s POV seriously, this is precisely what happened in the Romantic art-music of the 19th century.
I submit that anyone who thinks this is what happened in the Romantic art-music of the 19th century should notice their confusion in exactly the same way I was suggesting above. And I’m quite willing to believe that Gjerdingen understands 19th-century music a lot less well than he understands 18th-century music; in fact, that’s almost obvious. (He could find his schemata—or maybe others—in 19th-century music if he looked, but he doesn’t look because he’s committed to the Pennsylvania-school paradigm wherein only the surface of music exists.)
(A seemingly-tangential but potentially important remark: there are two senses of “concreteness” that may come up here, one good and one bad. The good kind is Horus as opposed to Ra, which is something like specificity as opposed to vagueness, or near mode as opposed to far; the bad kind is S as opposed to N in the Myers-Briggs sense, which is like a failure, or refusal, to see patterns—its opposite is what I usually mean by abstraction when I use that as a positive-affect word. Penn-school-style music theory is bad because it is too “concrete” in this S-sense, and lacks or strongly discourages the N-style “abstraction” which is at the core of Schenkerian theory, and absolutely necessary for understanding 19th- and 20th-century art music in anything like a reasonable way.)
The “modernist” impulse itself was quite consistent with that earlier memeplex.
This is false if what you mean is that the modernist impulse was about undoing the 19th century in some sense.
It matters little that these composers were “steeped in tradition”, when the memeplex itself was pushing to reject slowly- and collectively-accreted tradition, and embrace innovation and the individual composer.
This, again, is wrong, perhaps in an important way worth explaining. In brief, it’s a far-mode narrative obscuring the near-mode truth.
Consider this question: was Schenker “steeped in tradition”, or did he embrace the “individual composer”? Obviously, the question is wrong. The whole way that this tradition works is that there is this vast edifice of cultural knowledge against which the individual work, or individual composer, is thrown into relief. Semper idem sed non eodem modo.
A common and misguided criticism of Schenkerian analyses is that they “don’t capture” this or that “salient” detail. This is wrong, because the analytical content of a Schenkerian reduction does not lie in the reduction itself, but in the contrast between the reduction and the score. You, the reader of the analysis, are supposed to be able to infer the operations that lead from the former to the latter, and these operations are the content of the analysis. So, a generic Schenkerian basic structure is always specifically informative about the details of the piece; one chooses between different candidate Schenkerian structures not on the basis of quantified “informativeness”, but rather on aesthetic grounds partially intrinsic to the structures themselves. (This is why performing a Schenkerian analysis is a creative act that feels similar to composition.)
Can you even ‘try harder’ to find interesting structure, in a way that will do more than ‘simply’ pick up on random noise?… Is there any hope for doing better than that, and finding some truly unexpected “signal”?
I don’t think you quite appreciate the degree to which people really, really haven’t been trying—or perhaps, to put it more charitably, haven’t been looking at things in the right way (though I strongly feel that the work of Schenker ought to have been sufficient to suggest the right way).
If you think that the appreciation of 20th-century music (but not 18th- or 19th-century music) consists of picking up patterns in random noise (as opposed to patterns that were designed by humans to be picked up), you are missing something huge.
he’s committed to the Pennsylvania-school paradigm wherein only the surface of music exists.
I’m pretty sure that this is not literally the case—there are lots of primary sources (from the 18th c. and earlier) which clearly refer to the process of elaboration from a “simple” to a “complex” musical surface, and he points to some of these sources. Moreover, he does deploy something quite close to analytical reduction in his work on schemata.
Your remarks about Schenkerian analysis might be more on point—the real failure in that paradigm would then be the focus on a single level of reduction as the “real” one, whereas one should consider the analysis as a whole as well as the operations leading from one level to the next. That’s certainly an interesting point of view. It should be noted though that Gjerdingen does discuss these processes of elaboration from the bare “schema” to the musical surface in a rather detailed way—he just does so in the text, without using a layered notation like Schenker. Moreover, there’s some reason to think that the very existence of well-known middle-ground “schemata”, and the widespread practice of improvising further layers of elaboration in performance, might have resulted in these operations being quite salient to the 18th-c. listener, in a way that we aren’t fully aware of today. Thus, I actually think that there’s plenty of room for both perspectives!
there are lots of primary sources (from the 18th c. and earlier) which clearly refer to the process of elaboration from a “simple” to a “complex” musical surface
For example, C.P.E. Bach’s Essay on the Right Way to Play the Keyboard, which, along with Fux’ Gradus ad Parnassum, is claimed by Schenker as one of his two principal antecedents.
It should be noted though that Gjerdingen does discuss these processes of elaboration from the bare “schema” to the musical surface in a rather detailed way
Which is why Gjerdingen’s work is as interesting as it is—because, in other words, he’s reinventing Schenkerian theory. Make no mistake, it’s a tour de force on Gjerdingen’s part that he was able to start from Pennsylvania and work his way toward Schenker, sort of. No doubt it would be too much to ask of him to carry this process through to completion, or at least to the point where he could make sense of the 19th century. And I do think his book can be worth reading, so long as one approaches it as history and not theory (and one remains aware of the inherent art-destroying tendency of institutionalized historical scholarship).
But it is striking how often anyone who seems to be doing anything at all interesting in music theory turns out to be reinventing Schenkerian theory, usually in an inferior form. Another example is Daniel Harrison, author of Harmonic Function in Chromatic Music, who announces at the beginning of his book that Schenker’s “coin” won’t do to pay back our “debt” with respect to analyzing the late-Romantic chromaticism of Reger, Strauss, Mahler, etc.; and then a scant few pages later is excitedly telling us about his brilliant new theory that “harmonic function” resides in individual tones rather than “chords”. Who would have thought?! Who, that is, except …
But it is striking how often anyone who seems to be doing anything at all interesting in music theory turns out to be reinventing Schenkerian theory
Well, maybe. Don’t get me wrong, I think Schenkerian theory should be required reading for any serious theorist, but it’s all too easy to think that any theorists who have some worthwhile points outside of Schenkerian theory are “just doing music history”, or “just talking about ‘surface’ variation” that’s supposedly irrelevant to ‘deep’ forms of the art, or “just nitpicking” the finer points of this or that style. To take just one example, Neo-Riemannian and transformational theory is as far from Schenker as anything could be, but it still describes features of music that can be perceived quite readily upon listening, and this arguably makes it worthy of study. Even Dmitri Tymoczko’s work is not that bad if you ignore the hype about it and simply read it as a sensible extension on the earlier Neo-Riemannian/transformational perspective.
I think Schenkerian theory should be required reading for any serious theorist, but it’s all too easy to think that any theorists who have some worthwhile points outside of Schenkerian theory are “just doing music history”, or “just talking about ‘surface’ variation” that’s supposedly irrelevant to ‘deep’ forms of the art, or “just nitpicking” the finer points of this or that style.
This is a good example of a sentence that sounds written in the voice of Ra: “Yes, your faction is important, but surely we’re not going to entertain specific arguments that it’s actually strictly more important than these other Powerful Factions, are we? The Invisible Hand of Coolness has already bestowed its blessing upon these various factions, including yours, thereby obviating the need for any explicit power struggle!”
The intellectual reality is this: Schenker in music theory is a figure of comparable importance to Darwin in biology. People before him really weren’t even doing the subject yet, and people after him who act as if he hadn’t existed are doing the subject even less.
The fact that, in the case of music, the sociological reality doesn’t reflect this intellectual reality is nothing less than a pathology.
The fact that saying this breaks the rules is arguably an even greater meta-pathology (Ra).
“All too easy”? Yes, and just why is it so easy? It’s easy because Gjerdingen isn’t actually doing anything other than
(1) music history, i.e. documenting shared stylistic features of a chronological cluster of music; and
(2) anti-artistic polemic, viz. undermining the Western art-music tradition by promoting a narrative that severs the 18th century from the 19th (and thus from us in the 20th and 21st, as well).
(1) could perfectly well be done inside of Schenkerian theory (and Gjerdingen’s feeble semblance of an attempt to argue against this claim on pp. 33-39 falls far short), and (2) is just an outright bad thing to do.
Even Dmitri Tymoczko’s work is not that bad
You have to be kidding me.
To come to that conclusion, you have to do more than ignore the hype. You have to ignore the subtext, which is so apparent as to not actually be subtext at all, but text. That book is a populist tract. The agenda is laid out plainly at the beginning.
For Tymoczko, all music is pop music. In particular, modernist art music is just very strange pop music that nobody likes. To the extent it has value it all, its value lies in its shocking weirdness. He is completely incredulous of, if not oblivious to, any notion that any other mode of listening or approach to music is possible. His orientation is thoroughly anti-intellectual, and the fact that he has been able to acquire such prestige (we’re talking about a Princeton professor who uses the word “cerebral” as a pejorative) is a perfect illustration of the malfunction of contemporary academia.
Ultimately, however, people like Tymoczko are, I regret to say, perhaps the unintended consequence of something that looked healthy and productive, once upon a time, including to me: the epistemological positivism of Babbitt, Westergaard, et al. I now realize that the reason it seemed fine in their case was the cultural capital in the background: they took the Western art music tradition, and its value, for granted. I now suspect that Tymoczko and the Penn School are what it looks like when positivism is deployed without that assumption. This has caused me to update strongly against positivism.
The intellectual reality is this: Schenker in music theory is a figure of comparable importance to Darwin in biology. People before him really weren’t even doing the subject yet, …
That’s kind of pushing it, I think. The main and most robust insights of Schenkerian theory were actually known centuries earlier than Schenker; nevertheless he can be credited for rediscovering these insights and rephrasing them in something closer to a positivistic way, as opposed to the resolutely pragmatic stance taken by many earlier theorists. His work as a music editor and critic probably had something to do with that.
This is a good example of a sentence that sounds written in the voice of Ra: “Yes, your faction is important, but surely we’re not going to entertain specific arguments that it’s actually strictly more important than these other Powerful Factions, are we?
--And yet even biology has its own “stamp-collecting” subfields happily coexisting besides the “evolutionary” specialties—and we usually don’t attribute this arrangement to nefarious influence by the Powerful Faction of young-earth creationists within the biology department.
(1) could perfectly well be done inside of Schenkerian theory …
Look, you’re right that Gjerdingen’s attitude about Schenker is mostly a matter of the intra-academic politicking that you deplore in this comment. But this is hardly a novel claim, or something that “breaks the rules” inside academia: David Temperley effectively said as much in his 2006 review of Music in the Galant Style! And at this point, I think we’ll just agree to disagree about (2); I think there’s room for plenty of “narratives” about 18th-c. music, of which the ‘mainstream’ one emphasizing the purported links to what would later coalesce as the Romantic and Modernist tradition is one of many.
[Tymoczko’s] book is a populist tract.
I regard the ‘populist’ subtext of the book as part of the unimportant “hype” about it, and I suspect that many music theorists would do the same.
To the extent it has value it all, its value lies in its shocking weirdness.
I thought it was in fact a consensus point of view in the core “modernist” period that music had to be shocking and weird, and that any music that wasn’t shocking and weird would be considered “reactionary” (in a rather politicized sense)? It’s hard to see how this once-widespread stance is meaningfully different from a claim that “shocking weirdness” is exactly what gives that music its value.
The main and most robust insights of Schenkerian theory were actually known centuries earlier than Schenker
Not only would I deny that, I would further assert that the main insights of Schenkerian theory are basically still not known by the music theory community. This is why Daniel Harrison can write about viewing chords as collections of individual scale-degrees—literally one of the foundational premises of Schenkerian theory—as if he is proposing something radical: because in point of unfortunate fact, he is.
To be sure, tacit knowledge of the phenomena Schenker describes long predates him. But making the tacit explicit is a large part of what Schenker is about.
nevertheless he can be credited for rediscovering these insights and rephrasing them in something closer to a positivistic way
I would certainly not credit Schenker (who was adamant that he was doing “art” and not “science”) with being “positivistic”—that’s a label one would reserve for someone like Westergaard. And you’ll recall that in my previous comment I expressed doubt about positivism being good anyway. I no longer think that the “epistemic” or “methodological” criticisms of Schenker (typically coming precisely from “positivist” quarters) are of any particular importance.
(In terms of Clark Glymour’s taxonomy, I have switched from being a logical positivist to being an “English professor”.)
And yet even biology has its own “stamp-collecting” subfields happily coexisting besides the “evolutionary” specialties—and we usually don’t attribute this arrangement to nefarious influence by the Powerful Faction of young-earth creationists within the biology department.
That’s because the stamp collectors aren’t writing anti-Darwin polemics; they simply accept Darwinism as the background paradigm (at least as far as I understand). The fact that Schenkerian theory does not enjoy similar background-paradigm status—and, perhaps even more, the fact that it is not infrequently asserted that it does even though it clearly doesn’t—is a sign of dysfunction in the field, as far as I am concerned.
Look, you’re right that Gjerdingen’s attitude about Schenker is mostly a matter of the intra-academic politicking that you deplore in this comment. But this is hardly a novel claim, or something that “breaks the rules” inside academia: David Temperley effectively said as much in his 2006 review of Music in the Galant Style!
As far as I could tell, David “[n]o one would call me a Schenkerian” Temperley said nothing like what I said. His criticism of Gjerdingen was more like the mirror image of your argument to me: Gjerdingen shouldn’t be so dogmatically attached to his own paradigm, and should realize that Schenkerian theory, too, has “something to contribute”. No, thank you—Schenker is better off without the (false) protection of Ra.
(Incidentally, the example he offers at the end of the review to illustrate “how a cooperative and open-minded
engagement between schema theory and other approaches might illuminate
music-theoretical issues”—doesn’t that sound like political boiler-plate to you? -- is an exercise in vacuity. He starts off by complaining that Schenkerian theory “is unable to explain why descending-
fifths sequences are so much more common than ascending-fifths ones”, which is the wrong kind of question to begin with—if anything it suggests that the phenomenon in question is probably not best understood simply as “descending- fifths sequences”, but rather in a more, ahem, Schenkerian way. But let’s run with it. What does Temperley propose as the answer?
Gjerdingen’s examples show us that the Prinner pattern had a life of its own and very often occurred without the descending-fifths progression. This historical evidence gives new credence to the contrapuntal view of descending-fifths sequences: Perhaps such sequences did arise, in part, as harmonic elaborations of a con-
trapuntal pattern
In other words, Gjerdingen dug up a bunch of examples of the unelaborated version, and not only was this enough to convince Temperley that it constitutes an “explanation” of the elaborated version, where the evident inherent relationship of the two hadn’t been, but it suddenly relieved him of his curiosity with regard to the alleged statistical disparity between the ascending and descending variants, despite the fact that Gjerdingen himself makes no attempt to explain why the Prinner is so much more common than its ascending counterpart which failed to make it into his catalog. Such piffle!)
I think there’s room for plenty of “narratives” about 18th-c. music, of which the ‘mainstream’ one emphasizing the purported links to what would later coalesce as the Romantic and Modernist tradition is one of many
You may be content with a detached view from afar, where it seems like everybody ought to be able to just get along, but I make no apology for the fact that I, as an artist, have skin in the game; and, in the face of the ever-tempting, corrupting mind-viruses of complacency and anti-ambition, the narrative I believe in will not survive—much less as the ‘mainstream’ one—without a fight.
[Tymoczko’s] book is a populist tract.
I regard the ‘populist’ subtext of the book as part of the unimportant “hype” about it, and I suspect that many music theorists would do the same
The anti-intellectual orientation is reflected in the very methodology (an extremely concrete—in the bad sense—and superficial mode of listening is assumed throughout), and in the choice of questions considered fit for study. (E.g., “why do most people prefer tonal to atonal music?” Even aside from the whiff of “9 out of 10 dogs prefer our brand of dog food” commercialism, what a thoroughly stupid question! You might as well ask why most people “prefer” arithmetic to calculus, or some such.)
I thought it was in fact a consensus point of view in the core “modernist” period that music had to be shocking and weird, and that any music that wasn’t shocking and weird would be considered “reactionary” (in a rather politicized sense)?
This is a caricature at best and a rank equivocation at worst. Similar views were attributed to Beethoven by his contemporaries, with about as much justifiability. Problematicity, and perhaps even a certain kind of “unpleasantness” at first glance were an important parts of the aesthetic of modernism, but (as with Beethoven) a deeper sense of beauty and continuity of tradition were always underlying. It was always still art; never was it shock for shock’s sake.
To be sure, tacit knowledge of the phenomena Schenker describes long predates him. But making the tacit explicit is a large part of what Schenker is about.
I was indeed pointing to the extent to which the description of ‘Schenkerian’ phenomena was quite explicit. (Taking elaboration/‘composing out’ as one example, you pointed out C.P.E. Bach’s work about the keyboard already, but Quantz’s treatise on playing the flute is also significant, as well as the many, many treatises and other sources which expressly discuss “diminution” around the 17th c. - the EarlyMusicSources website gives a helpful list of those.)
(In terms of Clark Glymour’s taxonomy, I have switched from being a logical positivist to being an “English professor”.)
Yeah, Clark Glymour has been criticized for that particular contention of his—see this review of his book. It’s not at all clear that taking an aesthetic attitude towards the world, like many English professors, literary critics and art critics more generally do, involves any real ‘rejection’ of logical positivism stricto sensu—as opposed to merely ‘rejecting’ a naïve sort of philistine and overenthusiastic ‘scientism’! Most “positivists” would probably regard such a contention as a blatant category error.
But it’s debatable that this should concern the Music department, which is after all not primarily charged with creating new art, but with explaining and making sense of the musical traditions that are already out there—including, to be sure, romantic music and modernism.
I make no apology for the fact that I, as an artist, have skin in the game; and, in the face of the ever-tempting, corrupting mind-viruses of complacency and anti-ambition, the narrative I believe in will not survive—much less as the ‘mainstream’ one—without a fight.
Choosing your own narrative is of course your prerogative in what’s clearly an artistic context, as opposed to a more detached retelling of history. Surely though the best defense against ‘complacency and anti-ambition’ involves recognizing the value of musical ambition itself.
That’s because the stamp collectors aren’t writing anti-Darwin polemics; they simply accept Darwinism as the background paradigm (at least as far as I understand). …
That’s a problem to be sure, but ISTM that the field is slowly improving. “Anti-Schenkerian polemics” are becoming increasingly rare, and they increasingly debate only the most marginal and contentious aspects of Schenker such as his epistemic stance, or to what extent his “organicism” should be applied to earlier music. The introductory curriculum is still not chosen in a way that would reflect Schenkerian theory as the ‘background paradigm’, but that’s one of the hardest things to change in any academic field.
...despite the fact that Gjerdingen himself makes no attempt to explain why the Prinner is so much more common than its ascending counterpart which failed to make it into his catalog. Such piffle!
I really don’t understand this. Why should we even expect the “ascending Prinner” to be as common as the “descending one” within any specific style? Explaining this sort of stylistic variation is just not something you can sensibly do with a general model of tonal music like the one Schenker gives you. Moreover, as Gjerdingen makes abundantly clear, the Prinner itself did not exist in a vacuum; it interacted with other patterns in a complex way. Perhaps the “ascending Prinner” simply didn’t feature the same affordances, and this explains why it was neglected.
I was indeed pointing to the extent to which the description of ‘Schenkerian’ phenomena was quite explicit
“Diminution” was known, yes, but reversing it as a general analytical method, much less following this to its ultimate conclusion (the Ursatz), certainly was not. Here are some other concepts that were not explicit before Schenker:
the hierarchy of structural levels (Schichten);
the specific relationship of strict counterpoint to free composition (and, in particular, the distinction between them—see the introduction to Counterpoint);
Stufen as “spiritual” entities, as opposed to concrete sonorities;
Stufen as generators of musical content (motives);
the strict distinction between “harmony” (the theory of Stufen) and “counterpoint” (the theory of voice leading) -- in particular, the dubious relevance of traditional “harmony exercises” with their “doubling rules” etc.;
the concept of “organic coherence”, i.e. tonal closure as achieved in the Ursatz;
the “law of the passing tone”, i.e. linear progressions (Züge) being the true explanation of “harmonic motion”;
the “line model” of music (as opposed to the “chord model”; this is admittedly more explicit in Westergaard than Schenker); in particular, the hierarchy of lines (more explicit in Schenker than Westergaard!); in particular, the fact that a single line can give rise to other, subordinate, lines that depend on it at later levels (absolutely essential to the proper understanding of highly chromatic or “atonal” music).
If only these ideas were widely known even today!
In general, Schenker is special because he knew how to theorize. I have never encountered anyone before or since, at least in the realm of music, with a better sense of the aesthetics of theory-construction. (Part of this, though only part, involves an interest in taking ideas to their logical conclusion—thus seeking understanding—as opposed to contenting oneself with the “pragmatic”.)
But it’s debatable that this should concern the Music department, which is after all not primarily charged with creating new art, but with explaining and making sense of the musical traditions that are already out there
I completely disagree—or, to the extent I agree, I regard this as an argument against music departments. I reject the ideology of detachment as a virtue—the idea that it’s fine for the “kids” to play, but the job of the “adults” is to study their play patterns.
And notice the devious work being done by the word “already” in your sentence! If artists aren’t going to have a primary role in music departments, why on Earth should they cede the right to those departments to decide what is “already” the case?
If mathematics departments are supposed to be about creating mathematics, then music departments should be about creating music. Of course, academia doesn’t actually work, so the antecedent is probably false.
(Also, I dislike the framing of “creating new X”. As you hopefully realize by now, I don’t consider novelty per se—note the spelling of that Latin phrase—to be the point. “Continuing to actively create X” would be better.)
“Anti-Schenkerian polemics” are becoming increasingly rare
I see no particular evidence of this—Gjerdingen doesn’t strike me as an exemplar of a dying trend. In any case my concern is not so much explicit polemics as the shifting of the Overton Window to include people like Tymoczko, who would have been happily unthinkable at a place like Princeton back in the old days. This trend is real, and I think inherent to the incentive structure of academia (of which “technically-impressive-looking validations of political correctness and intellectual laziness/complacency” is about as close to a description of the optimization target as one can explicitly articulate).
Why should we even expect the “ascending Prinner” to be as common as the “descending one” within any specific style?
Who knows? Ask Temperley—he was the one who seemed to think this was some kind of anomaly that Schenkerian theory was obligated to explain (but, somehow, Gjerdingen’s theory mysteriously wasn’t).
“Diminution” was known, yes, but reversing it as a general analytical method, much less following this to its ultimate conclusion (the Ursatz), certainly was not.
I get your point—and “diminution” obviously stands out as one loosely-‘Schenkerian’ notion that’s especially well attested in old sources—but “certainly” is a strong word! This video. posted as recently as a week ago by the Society for Music Theory, gives an intriguing example of the sort of analysis that could be done in the late 18th century. One could also quibble about the degree to which some of these notions were actually well-known, if with a different terminology: for example, the idea of Stufen (i.e. triads) as generators of musical content is arguably implied in the Rameauvian notion of “fundamental bass” which was at first adopted in a quite subsidiary role, to be used alongside the more traditional notions of thoroughbass and counterpoint. (Even W. A. Mozart used this “Basso fondamentale” in his teaching). And this concurrent use of so-called “harmony” and the earlier thoroughbass and counterpoint seems to only have been lost as an educational practice sometime in the 19th century.
In general, Schenker is special because he knew how to theorize.
I do agree about this, but one problem with Schenker is that he’s extremely inconsistent about showing this ability in his writings. I can’t help suspecting that one reason why there are so many anti-Schenkerians in even the most “positivistic” music departments has to be the fear of a bait-and-switch argument, where the die-hard Schenkerians “hook” you with sensible talk of diminution and “good abstraction” and the importance of “lines”… but before you know it, they’ve switched to talking about fluffy notions like “organic coherence” and the “generating power” of the tonic triad, and for all you know they’ll soon start to go on and on and on about how the moral decay of Austria totally explains why it lost WWI, and how the sorry state of classical music is somehow relevant to this “decay”!
I reject the ideology of detachment as a virtue—the idea that it’s fine for the “kids” to play, but the job of the “adults” is to study their play patterns.
Making sense of music does not have to involve the philistine “detachment” you seem to fear so much, though. It can be a kind of artistic activity in itself. And indeed, Schenker seems to have been especially aware of this.
If mathematics departments are supposed to be about creating mathematics...
Mathematicians are especially lucky because creating new math is among the best ways, and perhaps the only real way of comprehensively explaining and “curating” previous math work in a way that makes sense to their fellow professionals. People in music departments don’t have quite the same luxury! Albeit the practice of “recomposition” can in many ways be illuminating and provide good proofs of concept for theoretical ideas about music, which makes this sort of new compositional activity especially valuable.
...I don’t consider novelty per se—note the spelling of that Latin phrase -- …
Latin phrase? Now that’s the sort of nonsensical linguistic prescriptivism up with which I shall not put!
In any case my concern is not so much explicit polemics as the shifting of the Overton Window to include people like Tymoczko, who would have been happily unthinkable at a place like Princeton back in the old days.
Is Tymoczko’s work all that different in character from, e.g. David Lewin’s (which famously involved the application of mathematical group theory to explaining chord changes)? When you’re aware of previous lines of work and the extent to which Tymoczko is in many ways following in the footsteps of previous theorists, it’s really hard to regard him as such a big “shift of the Overton window”.
Yes, I realize saying this contradicts what I wrote in Wikipedia a decade ago. But the fact of the matter is that Stufen are more abstract (“spiritual”) than that. They are not triads themselves, but rather assignments of functionality to tones (e.g. “root”, “third”, and “fifth”—hence the confusion with triads—but also “second”, “fourth”, and “seventh”, as we see when Schenker uses figured-bass numerals with reference to the root of the Stufe). Their type signature is thus that of a key, or tonality, not a set. As with keys, there exists a natural mapping from Stufen to triads; but the key of C major is distinct from the triad of C major, and likewise, so is the Stufe of C major (which is in fact more similar to the former).
(I believe I have also explained elsewhere the relationship between modes and Stufen: e.g. the Dorian mode corresponds to a II Stufe in major.)
Schenker didn’t quite grasp this, unfortunately—but it follows a lot more closely from his concepts than his concepts do from Rameau’s (heavens!).
And let’s take a step back, because we’re talking past each other in an fairly absurd way. You’re basically trying to argue that Schenker’s ideas were already understood in the past by people like Rameau; yet even while you’re arguing this, I claim that Schenker’s ideas are not in fact currently understood by you (or the music theory profession generally, which, again, you do an admirable job of representing, whether or not you’re a member of it). So from my perspective, your argument doesn’t even type-check, much less convince.
In general, Schenker is special because he knew how to theorize.
I do agree about this, but one problem with Schenker is that he’s extremely inconsistent about showing this ability in his writings...the die-hard Schenkerians “hook” you with sensible talk of diminution and “good abstraction” and the importance of “lines”… but before you know it, they’ve switched to talking about fluffy notions like “organic coherence” and the “generating power” of the tonic triad
I have apparently not succeeded in communicating what I attempted to communicate above.
When I said I had jumped ship from logical positivism to English-professorship, this is what I was talking about. Schenker was doing it right. Those “fluffy notions”—which are not actually all that fluffy—are what good discourse on music looks like. It’s music, for goodness’ sake.. Schenker talks that way because he actually cares—it’s the way one talks when one has something to protect.
I wasn’t kidding above, when I said
I no longer think that the “epistemic” or “methodological” criticisms of Schenker … are of any particular importance.
What makes someone a good theorist is not methodological propriety (which basically means adherence to a particular set of communicational norms—see how much of an English professor I’m being?), but rather a quality that might be called relentless seeing (by analogy with “original seeing”). It involves things like curiosity, bullet-biting, and abstraction (in the sense of pattern-recognition I discussed above); as well as, of course, caring—having something to protect, a sense of directionality.
So yes, someone with these qualities is likely to see a connection between the lack of “background structure” (i.e. agency, directionality, “moral sense”, etc.) in the “lives of the masses” and the political disasters of their time, if they’re inclined to take any interest in politics to begin with.
Schenker’s sense of how to theorize is actually better than (any particular version of) his theory. He’s the kind of person from whom the right way to learn is by imitation, even more than appropriation of specific ideas. Basically, the postwar anglophone reception of Schenker has it exactly backwards!
Making sense of music does not have to involve the philistine “detachment” you seem to fear so much!
Indeed not, but Schenker is what it looks like when it doesn’t, and the Penn School is what it looks like when it does. These are like the two ends of the “philistine detachment” spectrum, according to which others can be measured.
Mathematicians are especially lucky because creating new math is among the best ways, and perhaps the only real way of comprehensively explaining and “curating” previous math work… People in music departments don’t have quite the same luxury!
In case you haven’t noticed, I deny this.
nonsensical linguistic prescriptivism
There is nothing nonsensical about linguistic prescriptivism! Once again we see the perversity of the academic mindset according to which all explicit normativity is to be banished from life. (Of course, a surfeit of implicit normativity is encouraged, leading to a hypocrisy ratchet.)
When the linguists said “don’t confuse us with grammarians”, there was nothing in that statement that needed to imply that being a grammarian was somehow wrong, as opposed linguistics simply being a different subject from prescriptive grammar. Yet, that was how everybody seemed to take it, to the point where we now have linguists running around thinking that combatting “prescriptivism” is part of their professional identity. That is nonsensical.
At this point, I’m about ready to declare that grammarianism (linguistic aesthetics, a.k.a. “prescriptivism”) is more interesting than linguistics. (By analogy to Schenkerian theory being more interesting than ethnomusicology.)
When you’re aware of previous lines of work and the extent to which Tymoczko is in many ways following in the footsteps of previous theorists, it’s really hard to regard him as such a big “shift of the Overton window”.
Yes, I agree that Tymoczko can reasonably be regarded as a consequence of Lewin! I have therefore updated against Lewin.
It is much, much more obvious that Tymoczko is bad than it ever was that Lewin was good. In retrospect, the reasons Lewin seemed good were largely sociological: he was interested in the right sort of music. But this is only a necessary condition, not a sufficient one, and it is (obviously) not true of Tymoczko.
You’re basically trying to argue that Schenker’s ideas were already understood in the past by people like Rameau
Um, I’m expressly not trying to say this (i.e., that “Schenker’s ideas” as a whole were extant), much less about Rameau himself (whose theoretical outlook was in fact quite wrong—his ‘fundamental bass’ simply wasn’t the sort of basic principle of music he thought it was). But the way some elements of Rameau’s theory were adopted practically (by a comparative elite of folks with pre-existing expertise about music, not the middle-class pure amateurs who mostly stuck with Rameau’s simplified treatment in its entirety) is rather more interesting.
This is also why the distinction between “triad” and “modality” is rather beside the point, in practical usage. You can hopefully see how the “modal” point of view practically follows from the “triad as a generator of musical content”, just as it follows from Schenker’s presentation. Indeed, jazz theorists have rediscovered this link in a largely independent fashion, which is why they like to talk about modes so much.
As for whether Schenkerian theory as a whole was “already understood in the past”, one would have to answer in the negative, simply because of its reliance on a clever yet remarkably successful synthesis of 18th-c. (see above) and 19th-c. ideas (organicism, complex “form”, music as an emotionally-connoted ‘journey’ across distant tonal areas, etc.) that could not realistically be developed before the late-19th or early-20th c. That much is clear enough. But this also makes the theory historically dependent in a rather unorthodox way for a figure on a par with Darwin! (For instance, Schenker’s ideas in and of themselves have little to say about orchestration and texture. If Schenker’s works were all we had to go on, we would never know to hear, say, the start of KV332(I), 1st mvmt., as much more than stereotypically “pretty” music prolonging the tonic sonority—and would entirely miss the veritable “journey” involved in the truly remarkable variety of textures and styles Mozart lets us sample in these measures! (And arguably in the entire movement. Also, this is a brief description and probably fails to convey the real mastery in what Mozart’s doing—which requires a fairly in-depth knowledge of these “styles” and their extra-musical implications to really appreciate.) This clarifies as well why I am somewhat skeptical of claims about “the right sort of music” to be interested in scholarly. If all that means is “music that a Schenker-like outlook happens to jive with”, that can justify a purely artistic choice, not so much a broadly stated claim about what theories are “good” or “bad” for the development of art music.)
Those “fluffy notions”—which are not actually all that fluffy—are what good discourse on music looks like. … it’s the way one talks when one has something to protect.
I definitely agree about this, but I’m not quite sure about the implication that non-Schenkerian theorists could not possibly have ‘something to protect’ of their own. (It’s very possible that you’re right about most of the ‘Penn School’, though!) Of course, their underlying interests might not be coincident with the ones Schenker had. They needn’t even do em any good, especially in the longer run—as arguably shown by the case of Rameau, who is on record as stating that he cared a lot more about his theoretical pursuits than the (rather impressive) music he actually composed!
There is nothing nonsensical about linguistic prescriptivism!
(Sure, but the “nonsense” I was talking about is specifically the prescriptivist tendency to take rules from a radically different language, and one that has been dead for thousands of years, viz. Latin—whether involving lexicon, syntax or grammar—and apply them wholesale to English. In this case, using the form “per say” has the benefit of adding some transparency about what the idiom actually means—something like “(just) in accordance with what’s being said; as an aside” in a way that just parroting per se doesn’t, unless you have studied Latin before!)
what the idiom actually means—something like “(just) in accordance with what’s being said; as an aside”
But that isn’t at all what the idiom actually means. Well, maybe there’s been a shift I’m unaware of and that’s what many people mean by it now, and on any particular occasion it may be used or abused in any way its user fancies. But what the Latin means, and what the phrase has always meant in English use when I’ve seen it, is more like “as such” or “in itself”. It doesn’t have anything to do with asides, and while I can see the connection between “just in accordance with what’s being said” and the actual meaning it would never occur to me to express it in such a way.
(I’d thought komponisto’s remark was referring back to a recent instance of “per say” in one of your comments, but I can’t find it now. Maybe it was someone else, or maybe you corrected it, or maybe I just imagined the whole thing. The comment I thought it was in has been edited but now doesn’t contain either “per say” or “per se”.)
This is also why the distinction between “triad” and “modality” is rather beside the point, in practical usage.
Not at all. It strongly implicates the distinction between the chord model and the line model of musical data; thinking of the Stufe as a triad has the severely unfortunate effect of encouraging the chord model. This is why almost no one has noticed that Schenkerian theory, like Westergaardian theory, uses the line model. It is for this reason that I am so insistent on the distinction between Stufen and triads, and what you call the “‘modal’ point of view”.
You’re basically trying to argue that Schenker’s ideas were already understood in the past by people like Rameau
Um, I’m expressly not trying to say this (i.e., that “Schenker’s ideas” as a whole were extant
The phrase “as a whole” is absent from my statement. You were trying to argue that some of Schenker’s ideas were extant, and I was disputing this in the important cases that were mentioned, in particular the Stufe as generator of content. While it was certainly related to things that had been said earlier by others (including Rameau), neither Schenker’s particular idea of Stufe nor, indeed, his idea of content were part of the standard music theory he inherited; had they been, no one would have been struck by the originality and importance of his Harmony.
In retrospect, of course, it is nearly always possible to trace the ancestry even of original ideas; and, in fact, contrary to the current “historical” Zeitgeist which has so strongly influenced your comments, I think this is exactly how earlier ideas should be looked at—from the perspective of their later descendants (provided the latter are actually a development or improvement of the earlier, which is markedly the case here). However, the consequence of this in this case is that, to whatever extent (e.g.) Rameau anticipated Schenker, it is a credit to Rameau, not a diminishment of Schenker.
But this also makes the theory historically dependent in a rather unorthodox way for a figure on a par with Darwin!
The reason Schenker is on a par with Darwin is not because of the novelty of his ideas; it is because of their fundamentality. As with Darwin’s ideas in the case of biology, Schenker’s ideas in music are a starting point, a core background assumption, for any reasonable view of music after him.
For instance, Schenker’s ideas in and of themselves have little to say about orchestration and texture. If Schenker’s works were all we had to go on, we would never know to hear, say, the start of KV332(I), 1st mvmt., as much more than stereotypically “pretty” music
This is a perfect example of what I am talking about when I say that Schenker’s ideas have not been understood.
I could just reply by pointing out that the first sentence is simply false. Read the Ninth Symphony monograph; you will find (just for instance) Schenker arguing at length against Wagner’s re-orchestrations of Beethoven. Already at that early stage, Schenker seemed to be under the impression that a lot of specific points about orchestration and texture followed from his ideas.
But really, the correct response is of a more general, meta-level character. The source of this type of complaint is a basic failure to understand what it is that one is supposed to be learning when one reads a music theorist—most of all Schenker. Even if Schenker had not bothered to spell out the specific orchestrational or textural consequences of his ideas on Beethoven’s Ninth Symphony or any other particular work, even if his only surviving writings were those devoted to the general presentation of his “theory” ( Harmony, Counterpoint, and Free Composition), it would still be entirely wrong to make the claim that you have, whether in general or about K. 332 in particular.
Your criticism is basically analogous to telling a nearsighted person that, if their eyeglasses were “all they had to go on”, they would never notice the beauties of the landscape. Well, of course, but eyeglasses are never all that a given individual has to go on; they also have the entire human visual system and cognitive apparatus, not to mention a lifetime’s worth of experience that will have imprinted itself upon these latter. The problem is that they’re nearsighted, and a distant landscape will, by default, appear as a nondescript blur, limiting their ability to make use of their interpretive and appreciative faculties. Hence, what they need most urgently are corrective lenses. Not a verbal description of the landscape, a textbook on natural history, or research in computer vision that might lead to commercially useful animal- and plant-classification algorithms.
Schenkerian theory is a framework. By default, people do not perceive music; they perceive only a distant, distorted shadow that hints at what music might be. A good music theory is like a corrective lens that allows them to perceive music in its full, vivid glory. The difference between perceiving a piece of music only superficially, as opposed to “all the way through” to the Urlinie, is like the difference between seeing a blurry smear of color, on the one hand, and a picturesque panorama of detail, on the other.
This isn’t a perfect analogy, but I hope it conveys something of the reason that “Schenker has little to say about orchestration or texture (or rhythm or …)” is just the wrong type of criticism of Schenker, even if were true (which it virtually never is). If you learn to hear music the way that Schenkerian theory aims to teach (as in, hearing this way is a skill), you notice more about a piece of music, not less.
There seems to be a certain kind of personality trait, a certain kind of over-concrete literal-mindedness, that prevents people from understanding this, in the specific case of Schenkerian theory, and from expecting this kind of thing of a theory in general. What is remarkable about Schenker is that he possessed the kind of personality that did expect this of a theory, and, as a result, presented a theory of this kind. This is what I mean by he knew how to theorize.
One could also perhaps make an analogy to programming. A theory of music should, in fact, be something like a programming language for music. Saying something of the form “this theory has nothing to say about orchestration (etc.)” is like criticizing a programming language on the grounds that it lacks good libraries. This is a superficial criticism, because if the core of the language is well designed, good libraries can always be written. Similarly, if you have a good theory of music, understanding the various details that might be involved in a given piece of music, such as orchestration, texture, or any number of other things, will take care of itself in the hands of a dedicated listener.
Sure, but the “nonsense” I was talking about is specifically the prescriptivist tendency to take rules from a radically different language, and one that has been dead for thousands of years, viz. Latin—whether involving lexicon, syntax or grammar—and apply them wholesale to English
That’s not what was going on here. I wasn’t doing something like advocating against “split infinitives” on the grounds that infinitives are a single word in Latin (actually they’re a single word in English as well and do not include the word to, a point that few understand but that can be confirmed by comparison with German, where the English preposition to corresponds to the German preposition zu, not to the infinitive ending -en).
Rather, I was correcting apparent ignorance of an actual piece of Latin being used in English. It is a feature of literate discourse that phrases from other languages are used; in such a speech community, one is expected to either have familiarity with the languages, or to learn the foreign vocabulary items (ahem) ad hoc. Something like “per say” is the result of somebody unfamiliar with the phrase in Latin misconstruing it as a phrase in English; this is simply a failure of literacy, nothing more—which can, of course, be easily corrected (even without studying the rest of Latin). As you may be able to gather, I am rather big on literacy. (As I have already indicated, I am not a fan of Richard Taruskin’s version of music history, but his framing of the nature of art music as being basically about a kind of literacy is something I find more or less spot on.)
a participatory culture makes the notion of a skill-level hierarchy more
apparent and well-defined
Not so. Fetishizing extreme ‘skill’, virtuosity, stardom etc. is a marker of
a consumer culture, not a participatory one.
For one thing, fetishizing skill is a fairly small component of contemporary
popular music culture. For another, that’s different from the skill-level
hierarchy komponisto is talking about. As a musician (disclosure!), I expect a
musician’s judgment of another musician’s skill level to be more accurate and
finer-grained than the judgment of a non-musician.
For one thing, fetishizing skill is a fairly small component of contemporary popular music culture. …As a musician (disclosure!), I expect a musician’s judgment of another musician’s skill level to be more accurate and finer-grained than the judgment of a non-musician.
That’s only because contemporary popular/consumer culture has gone even further on that same slippery slope, in allowing the sheer force of familiarity and public image to substitute for even the most trifling amount of actual skill. But when a musician ‘judges’ the skill-level of a fellow participating musician in any contingent context, she is not thereby establishing or contributing to a single “well-defined” hierarchy of skill, nor is she making that hierarchy “more apparent” in any real sense. That’s entirely consumer culture’s doing.
It comes the closest of any popular tradition, certainly, but not really that close in absolute terms.
It’s similar to the reason that Western civilization is the most diverse and heterogeneous of civilizations: because it eventually absorbs everything else.
Art music in the Western tradition has had over a millennium to develop, during which time it has come into contact with all other known traditions and incorporated their possibilities into its own possibility-space.
There is almost no property you can name that every piece of “classical” music must have; to my knowledge it’s the only kind of music that doesn’t even require sound. (Could you imagine a silent jazz piece?)
That’s a compelling vision/ideal, but I’m not sure that it’s a good description of the reality. Most people in ‘Western art music’ focus their attention on a very small repertoire—much of it from central Europe, much dating to the 19th or late-18th century. Now, I’m obviously not arguing that this traditional repertoire is wholly undeserving of our attention, but surely we would expect to see more variety than that.
For good measure, even the folks who are composing new ‘Western art music’ with no connection to that traditional repertoire, are hardly doing a good job of being in “contact with all other known traditions and incorporat[ing] their possibilities”! By and large, they seem lost in their own variety of free-wheeling experimentation, much of which is of no lasting value whatsoever. (That is, the results of this experimentation are by and large not popular, not musically interesting, and not even valuable as achievements of pure technical prowess!) Sure, sometimes a few people from that community manage to produce something worthwhile—Arvo Pärt; John Cage, at least for his 4′33″ - the only piece of music I’d listen to all day long! - Einojuhani Rautavaara; Kaija Saariaho, etc. So, maybe we should indeed celebrate these folks as our own star composers—the Mozart’s and Beethoven’s of our time. But with “mass music” at the same time having undergone a veritable Cambrian explosion of diversity since the mid-20th century, without sacrificing either popular appeal or musical interest, is this really the best we can do?
The nice thing about artistic visions is that they don’t require permission from “most people”; all they have to do is make sense. Art is not a slave to sociology. (The idea that we should be obsessed with sociology is one of mass culture’s memetic imprints.)
Notwithstanding its detailed appearance, your second paragraph is written in far mode (it sounds like a political statement, and doesn’t seem informed by a model of your interlocutor); what is needed to understand this topic is a lot more of near mode.
Artistic visions don’t require permission, but arguably they do require some buy-in, if they are to make any impact in the real world. You seem to be acknowledging this too, inasmuch as you state that we shouldn’t focus too much on the ‘sociology’ of what most people are doing, but should instead switch to ‘near’ mode—presumably to be more aware of the best and most successful outcomes. In that case, I do agree that this can be helpful. And I did list quite a few examples of folks who have done very interesting things, in my opinion.
No man is an island; a coherent artistic vision will inevitably find “buyers” (not that I endorse the commercial metaphor). Furthermore, there is overlap between differing visions, and even to some extent between visions and the undirected activities of those lacking a vision. The vision of art music I expressed above hardly puts me in an isolated corner; it has plenty of contact with the visions of other people and other aspects of the world. (I can’t be the first person you’ve ever heard express such a vision; even historians I don’t like chart out basically the same cluster of musical activity I do as their subject matter.)
Your list struck me as a list of aspects of art music that have been filtered through mass culture in some form—thus, well short of a concession that the art-music tradition as such actually exists. Indeed, as you might expect, I generally find the mass-culture-approved parts of art music far from the most interesting; your list didn’t contain much that is exciting to me.
And this does seem consistent with your dialectical stance—you seem to be saying, “art music doesn’t really exist (any more), but here are some things that look kind of like it that do exist—though you’ll notice they aren’t really in the same league with Mozart and Beethoven.” Well, I do agree that the contemporary pickings are rather aesthetically slim when it comes to mass-culture-approved phenomena derived from art music.
But that isn’t the filter I use.
At this point, I notice that I am confused. You seem to be saying that my previous post was somehow misrepresenting the “cluster of musical activity” that these historians ‘chart out as their subject matter’ - and that you obviously care about as well. Do you mean that, e.g. Arvo Pärt and Kaija Saariaho are not members of the art-music tradition? Or perhaps that others within that tradition have also been unexpectedly successful, if perhaps only in esoteric ways that “mass culture” could never approve of and/or acknowledge for some reason—even though Mozart and Beethoven did in fact enjoy some measure of popularity in their own time?
My remark about historians charting out their subject matter pertained to the exchange above where I said that Western art music encompassed everything from medieval plainchant to John Cage’s 4′33″, and you replied (in effect) “but most practitioners of Western art music don’t have a repertory that large (so therefore this definition is idiosyncratic on your part)”; and I was trying to say, “no, it’s not idiosyncratic to me; even people like Richard Taruskin agree with it (for all that they would snort with contempt at my idea that it’s possible to continue to practice this tradition).”
They are examples of the phenomenon of the art-music tradition being put through a mass-cultural filter, which in my view is a kind of corruption (or at least a corrupting tendency, which might be compensated for in a given case by other factors).
Mozart and Beethoven’s “popularity in their own time” (i.e. high status in the subculture they were members of) should not be confused with mass-cultural appeal in ours; these are quite different things (even if there is a connection in the form of mass culture having adopted some of the products of the Mozart-Beethoven culture as part of its initial inheritance, with the result that Mozart and Beethoven have some mass-cultural appeal, which is of course eroding over time as mass culture optimizes according to its own criteria).
That’s not quite what I was thinking of though. It’s not that the definition is idiosyncratic to you; the problem is that the mere fact that we can define “Western art music” as comprising all of that history does not reassure us much about the continuing inclination of folks in that tradition to keep learning from the music styles/traditions around them and to integrate the new ‘possibilities’ that these styles of music are opening up. Of course we can simply choose not to care too much about what ‘most practitioners’ are doing, and that’s fine too. Although even mainstream historians of music don’t do a very good job at engaging with non-‘elite’ music traditions, even those for which a lot of evidence is available (as with the first mass-market sheet music). There are quite a few truisms about music history that just don’t stand up to a bit of deeper scrutiny in the light of primary sources—such as the prevailing notion that the galant/classical style of the 18th-century simply “evolved” into the more bombastic and ‘romantic’ music of the 19th and early-20th century. In fact, there is significant continuing heritage and development from 18th-c. styles through the mass-culture music of the 19th century, and the influences go as far as the ‘Great American Songbook’ of the early 20th c. and of course its broad equivalents in non-”American” contexts (Of course, the ‘Songbook’ was in itself a continuing influence on later mass-market music, even up to the present day).[1]
[1] (Similar things go even more strongly for any history of e.g. literature that blithely ignores “mass culture” material, since mass-market printed literature is a lot older than mass-market sheet music! The tradition of cheap so-called ‘chapbooks’ is an obvious pre-existing influence for the meteoric and otherwise entirely mysterious “rise of the novel” in high-status literature in the 18th century!)
I’d argue at least about Beethoven, that he did enjoy something more than mere ‘high status’ in his own circle, and significantly closer to “mass appeal” in his known time—surely the well-known fact that his funeral in Vienna was attended by 20,000 people must be of some significance!
As for Mozart, while he did not reach this sort of comparative “mass appeal” he did strive for it—and in fact he was close in some ways, e.g. as a concert performer and with his late ‘Singspiel’ The Magic Flute.
I didn’t say (and don’t think) that the value of the Western art-music tradition lies primarily in its diversity and appropriative tendencies; rather, I think of those as being mostly by-products of the ambition which characterizes Western art music, which is closer to the actual source of its value. A rather contingent by-product at that, to the point where, in the context of mass culture, optimizing for “integration” in this sense is outright counterproductive, since ambition is exactly that aspect of music that mass culture tends first, and most, to erode.
Consequently, I am inclined to think of the conservatism you allude to as very possibly being a net positive force, despite some potentially deleterious short-term effects on attitudes toward modernism. After all, modernism requires tradition in order to be properly appreciated anyway.
Consider Schenker. He was wrong about Reger and Schoenberg, but of far greater importance is how right he was about the threat of mass culture, in the sense of it being inimical to the values he found in Mozart and Beethoven. The appreciation of Reger and Schoenberg is ultimately better approached from Schenker’s worldview than from one that doesn’t recognize musical ambition as a concept. Conservatism and modernism are better served by each other than either is by postmodernism.
Of course it did; there is a continuous lineage that can be traced. To deny this is to assert that romanticism sprang out of nowhere, which is absurd. Classicism may have evolved into other things as well, because trees can have more than one branch.
Robert Gjerdingen’s agenda is a destructive one: he is trying to read the ambition I referred to above out of 18th-century music, so as to sever it from the 19th and 20th centuries. The 19th and 20th centuries being when the notion of the Western art-music tradition was (retrospectively!) conceptualized, he is in effect trying to destroy the Western art-music tradition. From your point of view, it probably just looks like he has this shiny new theory, and a lot of this may even be unwitting on his part, but there are larger forces at play. He is implicitly polemicizing on behalf of mass-cultural values.
“His own circle” isn’t what I said; what I said was “the subculture that he was a member of”. The subculture in question did happen to include more or less the entire city of Vienna at that time, because it was still basically in a pre-industrial, artisanal economic regime, ruled by a feudal aristocracy.
I guess if you want to try to imagine what Beethoven’s status in his culture would look like if “translated” into ours, imagine that our world was such that every billionaire had their own orchestra, and Bill Gates’ court composer was Brian Ferneyhough. The kind of “mass appeal” that Ferneyhough would enjoy under those circumstances is probably roughly comparable to that enjoyed by Beethoven in Viennese society in the 1820s. It is in any case the closest one can come to imagining what mass culture would look like, if it were just a straightforward continuation of aristocratic culture with a larger population, evolution of technology, etc.
Very true, but it seems that most ‘modernist’-inclined folks do not understand this. I think we’d be seeing a lot more of a continuum between very “traditional” and very “modernist” music, if they did. And I’d also argue that bombastic “ambition” similarly benefits from a contrast with unassuming, “unambitious” music. This is why I think the continuing survival of 18th-c. values and styles can be viewed as quite possibly a positive force, and not at all “destructive”.
I think he’s a lot closer to saying that this sort of “ambition” did exist in that composers displayed it, but that it didn’t matter very much at that time, and that other values happened to be more influential. Doesn’t he specifically say that W. A. Mozart’s music was so ambitious that people at the time had trouble appreciating it, and that this is a key reason why he was not considered as good as other court composers? (Specifically, in the last chapter of his book on the ‘galant’ style, he says: “Mozart… often located his utterances at the margins of what was acceptable musical behavior. Thus, his work could delight or repel depending on the listener or performer...”; he then quotes a contemporary composer as saying that Mozart’s string quartets “according to my as well as the great theorists’ judgment are worthy of the highest praise, but … however, because of their unrelenting extreme artfulness are not everyone’s purchase”. He later comments similarly on an early work of Beethoven. That seems to be quite far from a destructive agenda of ‘read[ing] ambition … out of 18th-century music’ .
(Of course we can’t be sure that this wholly agrees with e.g. Schenker without knowing more about what values Schenker did find especially worthwhile in Mozart and Beethoven. For instance, the sort of large-scale “organic unity” that Schenker seemingly valued the most was arguably developed no earlier than the late-18th and early-19th century—which is in fact when comparable notions of ‘organicism’ were first described by music theorists of the day, such as Ernst Kurth and E. T. A. Hoffmann. --I’m sourcing this tidbit from a freely available PhD thesis which actually has a lot to say about how nineteenth-century music in Vienna featured both continuity and divergence from earlier practices.)
First, ambition is entirely distinct from bombast. (The Well-Tempered Clavier is an ambitious work, but—by and large—not a bombastic one. Hollywood film scores, on the other hand, are often quite bombastic without being the slightest bit ambitious.) Second, the relation between modernism and tradition isn’t simply one of contrast, but (more importantly) one of development. True modernism is just the current manifestation of tradition, so knowledge of tradition is necessary not as a contrasting backdrop but as ancestral context.
(Interestingly, the terms “modern” and “modernism” seem to date from just that time—the late 19th/early 20th centuries—during which continuation of tradition ceased to be the only conceivable option, in the face of the competing possibilities of mass culture and what might be called “historical reenactment”.)
Mass culture certainly does not represent the “continuing survival of 18th-c. values and styles”! There is a reason I said that Gjedingen’s polemicization on behalf of mass culture was implicit. Maybe it’s even somewhat indirect. On the direct, explicit level Gjerdingen is advocating for what I called “historical reenactment” above (I don’t say “historicism” because I prefer to reserve that word for certain tendencies within the tradition, or, as the latter is also known, modernism). But “historical reenactment-ism” is most likely itself a tool of mass culture (if among the more benign ones), and in Gjerdingen’s case anyway all you have to do is look at where he came from (Meyer and Narmour, the sort of “music theory” generated endogenously by the “scientific”-industrial complex), and what he’s opposing (retrospective reinterpretations of the 18th-century, i.e. the development of tradition) to understand what kind of force he represents.
Not at all. Schenker himself found it in abundance in J.S. Bach and Domenico Scarlatti.
(Hoffmann is in that timeframe, but Kurth was a century later.)
There’s a decent argument that it does, though. The earliest forms of mass culture in a musical context, inasmuch as that term makes any sense, are from the 18th century in places like Great Britain, where the feudal aristocracy was giving way to a robust middle class (if it hadn’t already done so by that time); the development of engraving made sheet music reasonably cheap. The Beggar’s Opera is from 1728. More significantly, this ‘lowly’ sort of music was not seen as a distinct tradition persay. Johann Christoph Pepusch, the composer/arranger for the Beggar’s Opera, was a founder and director of the ‘Academy of Ancient Music’, which—in an early sort of “historical reenactment”—was devoted to music that was at least a century old at the time. Of course he composed plenty of music in ‘elevated’ genres, notably sacred music, concertos and sonatas. Other composers at the time similarly moved quite freely between the ‘elevated’ music of the day and the lowliest and most popular genres (As perhaps the most distinctive evidence of this, in France—certainly not the least “feudal” or “aristocracy”-ruled country, prior to the French revolution—hundreds of collections of music were published with the title ‘Airs sérieux et à boire’ - meaning “serious airs, and airs for drinking”). The 18th century is also when people really started to collect folk songs, often publishing them in refined harmonizations/arrangements for performance—and these arrangements were of course in what we would now call a ‘classical’ style!
The “retrospective reinterpretations” of the 18th c. tradition you seem to care about the most are indeed, by and large, reinterpretations. Don’t get me wrong, there is plenty of value in them—as well as, more generally, in the successive ‘development’ of that ‘tradition’ as “romantic” and even “modernist” music; much of the value of this ‘development’ is indeed in its continued ambition. But this was not the only ‘continuation’ of that tradition—for that matter, it wasn’t even the most influential one, as far as most listeners today are concerned! If we agree that knowledge of tradition is desirable as “ancestral context”, then it does no good to simply remove or disregard “lowly” culture in its entirety, as it was a key part of that context.
The biggest problem is that we don’t need to ‘read the ambition … out of 18th-century music, … to sever it from the 19th and 20th centuries’ because the ‘romantic’ music of the 19th century was breaking off anyway, if only gradually, and not to the same extent in every place—and arguably, these chickens really came home to roost in the middle-to-late 20th century as much of the most “ambitious” music became altogether irrelevant, being inscrutable to just about anyone except maybe the very people who had composed it in the first place.
E.T.A. Hoffmann has to be the clearest single example then. (There’s a decent chance that Kurth did discuss these early theories in his own work, but it’s hard to tell because his works are so obscure.) Anyway, it does seem to be the case that this is when these notions were first engaged with and became popular.
This non-sequitur is at the heart of what I am trying to communicate that I think you have yet to understand.
Mass culture is not the only option. It is not the unique, natural determiner of “history”. We do not have any obligation to consider an activity “irrelevant” just because the population concerned with it is somehow “small”. (In this case it happens to actually be larger than you imply, but that doesn’t even matter.) What counts is how interesting that (possibly small) population, and its products, are.
The beauties of mathematics are “inscrutable” to most of humanity. But as anyone who has studied those beauties in depth knows, that is most of humanity’s loss.
For goodness’ sake, if we want to talk about a continuation of 18th-century values, the notion of musicians being the target audience of music was perfectly ordinary to J.S. Bach, notwithstanding the scorn heaped upon it by the (decidedly more recent) memeplex that you are channeling.
But these sorts of historical arguments aren’t even the point. The point is that we humans, equipped with powers of agency, have the ability to look out at the world, including history, and synthesize tradition for ourselves in accordance with our artistic vision. We don’t need permission from the rest of the world. Bach often seemed to think of God as being his target audience; this seems artistically correct, even though God doesn’t exist.
I have already acknowledged that mass culture was seeded with elite culture, so it is of no use to point out that the beginnings of mass culture manifest products that resemble those of elite culture. And I have never advocated “disregard[ing] lowly culture in its entirety”, if you are talking about the processes that produced The Magic Flute. But you are simply equivocating if you go on to identify those processes with the processes that produced Britney Spears. Any inability to distinguish between the two on your part (or rather, on the part of the standard academic view which you are recognizably representing) is an illustration, rather than a refutation, of what I have been saying.
Perhaps there was a bit of a misunderstanding about this. When I said that some thing has become “irrelevant”, I certainly didn’t mean to suggest that it’s somehow morally wrong or inappropriate for people to be interested in it! By the same token though, we can certainly consider an activity that does strive to ‘seed’ mass culture to be more worthwhile than a very similar activity that doesn’t. And the “seeding” of mass-culture music by elite culture was not a one-time, isolated event, but rather a continuing linkage that persisted for the entirety of the 18th century—and even to some extent for much of the 19th century, depending on place, genre and the like—before finally breaking off entirely. Some of that break was probably inevitable—the introduction of recorded, and later of amplified sound being obviously a major disrupting event, see below—but surely not all of it, if only because ‘mass culture’ is itself a fuzzy concept, and some parts of it are obviously more susceptible of literate (‘elite’) influence.
I’ll grant that this is indeed a very significant difference between the 18th and 19th centuries (and earlier times too, of course) and the present day. But that’s because prior to the spread of recorded sound, performing music (that is, being a “musician”—if perhaps with the only audience being the performer themselves!) was a mass activity, to the extent permitted by societal wealth and available technology (i.e. lots more people—and even people in the lower classes, thanks to cheap instruments like the guitar—could be musicians in the 19th c. than in the 15th c.), in a way that it just isn’t today. It’s quite wrong to credit this notion to ‘elite’ culture alone: this simply isn’t what was going on!
Well, see above for one way in which the cultural milieaus and musical values that led to The Magic Flute and to Britney Spears’ discography were indeed very different. But the milieu that led to The Magic Flute—and if you don’t agree about that, you’ll certainly agree about its _sequel_, “Das Labyrinth oder Der Kampf mit den Elementen. Der Zauberflöte zweyter Theil”, or about dozens of other Singspiele, or about ballad operas and other sorts of musical theater, which later reached their apex with Broadway—was recognizably a ‘mass culture’ milieu.
BTW, you say that my view is a “standard academic” one but Adorno that this is really the case. Music departments have yet to show any sort of interest in the “beginnings of mass culture [music]”, to the significant detriment of scholarship about both the ‘classical’/elevated/elite and the ‘popular’ genres. The traditional idea of a single “elite” canon still rules the day there.
Why should we, unless we’re confident that mass culture tracks our values? The original seeding didn’t occur because of any such “striving”; it just occurred because there wasn’t anything else better-optimized already lying around for mass culture to operate on. That is no longer the case now, and indeed we’re no longer in an era where “seeding” is possible, since mass culture already has its own material to work with.
To put it another way, Mozart didn’t have to “compromise” much if at all in order to write a Singspiel, in comparison to the degree that a contemporary serious composer would have to in order to write a Broadway musical (or even, frankly, anything that achieves any renown at all in the 2010s “mainstream” milieu, i.e. the space from which your earlier examples of contemporary music were drawn). This is true even if, from the inside, it felt to Mozart like he was making a large compromise (which is doubtful).
I definitely agree about the importance of active participation as opposed to passive consumption. In fact, I suspect this may be the ultimate root of the distinctions between elite culture and mass culture that I actually care about; when I talk about “mass culture”, I am really talking about consumer culture.
Two observations leap to the fore: (1) a participatory culture makes the notion of a skill-level hierarchy more apparent and well-defined, and (2) “composers writing for composers” is a way of describing a participatory culture (which suggests that its use as a derogatory description is pathological).
There is a certain human quality that will seek out active participation in the face of the apparent option of passive consumption. This is the quality necessary to the continuation of the art-music tradition, and is the quality I am seeking to cultivate.
(One might think here of Glenn Gould’s vision of recording technology allowing people to interact with a work and “recreate” it similarly to how a performer would.)
I can’t tell whether there is a missing verb here or whether this is some kind of amusing pun on “I don’t know”. I’m fairly confident that Adorno (who seems to have had an aesthetic sense akin to mine, though mine is probably wider) was no fan of mass culture, and would have recognized the distinctions I have been pointing to.
In any case, “standard academic view” was insufficiently precise; “contemporary academic trend” would have been better. The traditional idea of an elite canon no doubt still persists (conceivably to the point of domination) through institutional inertia, but the rhetoric is quite different these days, and I think in this case the rhetoric reflects the trend. This is to be expected (“Cthulu always swims away from interestingness”), because universities aren’t actually the anti-populist fortresses that Milton Babbitt envisioned them as, but are rather political institutions that are expected to be “relevant” to “society”.
Luckily, we seem to be in a refragmentation, wherein niche cultures will supplant mass culture in people’s psychology, and more of them will feel allowed to be interesting.
Not so. Fetishizing extreme ‘skill’, virtuosity, stardom etc. is a marker of a consumer culture, not a participatory one. One needs only look at what may be the earliest comprehensively-documented instance of a mostly- or entirely-passive musical culture, namely the elite dramma per musica a.k.a. opera seria, to be sure that this is the case! (This is something that people were keenly aware of at the time—which is why opera was eventually reformed to make it more “natural”.)
Well, to the extent that they are indeed engaging in such an activity for the sake of participation, this is certainly true. But it’s quite doubtful to me that even the “anti-populist fortress” of academia (as you put it later in your comment) can escape its own sort of consumer culture-ish dynamics. In this case, of course, such dynamics involve, not so much ‘compromising’ for the sake of mainstream popularity, but precisely the striving for some peak of perceived ‘skill’ and stardom (as judged e.g. by influential critics, patrons/funders and other outsiders), even when this is to the detriment of the overall interestingness and breadth of the participatory process.[1]
If so, this may be a case where all we can do is pick our place on a deeply uncomfortable tradeoff—since neither of these processes seems to track the values we would prefer! But a combination of the refragmentation you point to later on[2] and an increase in influence from the more self-consciously “low skill” and “DIY” subcultures seems to offer the best hope for improvement. Which is paradoxical indeed if you simply assume that these “DIY” subcultures must be “mass” cultures and thus cannot possibly help further an “elite” tradition.
[1] A further issue compounding this ‘Moloch’ problem, is that—much like J.S. Bach who thought of the Lutheran God as being his audience—most “academic” composers nowadays seem to be making music to worship Ra. The Lutheran God very possibly does not exist, but everyone has experienced ‘Ra’ in some form, and I for one don’t think of Ra-worship as especially worthwhile, either artistically or in a broader social sense.
[2] (I had actually been taking this process for granted; I agree that the increasingly-consolidated, capital-intensive, “mainstream” music industry is obviously not a force for increased participation!)
Here you have once again done something that you have done a number of times before, which is to “round off” my meaning to something completely different from what I intended. A skill-level hierarchy is a completely different concept from the fetishizing of extreme skill, to the point where they are almost opposites: extreme skill will tend to be fetishized (as opposed to admired) in situations where ordinary skill is not appreciated—situations where sensationalistic superstimulus is required for “the audience” to tell that anything interesting is going on at all.
In the early days of video games as a spectator sport, some people wondered how watching someone play a video game could possibly be interesting. The people who wondered that tended to have less experience playing video games themselves than the actual audience did. The increased ability (and, in particular, the detailed ability) to appreciate someone else doing something as the result of having tried to do it yourself is what I am talking about when I talk about there being a hierarchy of skill levels.
Consider something like chess, where enthusiasts who know where they stand via their Elo rating also get more out of watching top masters play than passive audiences do.
You will notice that I said that academia is not an anti-populist fortress. Hence your reversion to far mode to talk about what “most academic composers” seem to be doing or not doing is beside the point. I don’t think academia is a healthy system, and I think Babbitt was wrong to expect it to foster his activity. (In fact, it barely did so in his own specific case, as he often complained about, despite the fact that he operated mostly during a time when academia seemed much more promising than it does now.)
Forgive the tu quoque, but I find it interesting that you say
given that according to my model, Ra-worship is basically the generating force behind your entire argument. You seem to be uncomfortable with the “messiness” of modernism (which, I claim, is what you’re really talking about when you talk about “academia”, even though the trend in academia, guided by Ra, is away from modernism and toward promoting people like Part and Saariaho as opposed to people like Babbitt and Ferneyhough), the contrarianness of a stance that says “to heck with mass culture, and the ‘trends of our time’, I want to be more interesting than that”.
It would be interesting to know what you think of the following two claims:
(1) You enjoy mass-cultural popular music a lot more than I do; but my lack of enjoyment does not particularly result from a lack of understanding of what is going on in the music.
(2) I enjoy modernist art-music a lot more than you do; and some degree of comprehension failure is implicated in your lack of enjoyment.
I believe both of these, but am more confident in (1), which is informed directly by your comments (including under a possible alias elsewhere), than (2), where priors are doing most of the work.
That sort of misunderstanding is a risk in any discussion, of course. I have no quibble against either the appreciation of ‘ordinary skill’, or “the increased ability … to appreciate someone else doing something as the result of having tried yourself”. Both are normal dynamics in a participatory culture. But AIUI it would be wrong to state that ‘sensationalistic superstimulus’ plays no part at all in the popular appreciation of “top” art-music performers.
I am less concerned about messiness persay than about lost purposes—after all, there is certainly quite a bit of “messiness” in other sorts of music (e.g. in early music, or some current subcultures of mass/popular music)! Regardless, I am quite willing to be convinced otherwise. (I do also agree that some critiques of musical “modernism” are rather off the mark, most clearly when they simultaneously elevate all the ‘usual suspects’ - starting from Beethoven’s music, sometimes even Wagner’s—to quintessential and transcendent “landmarks” of Western culture! That attitude is certainly Ra, and I suspect it might be what you’re getting at here.)
I think it’s certainly possible that you don’t enjoy mass-cultural popular music at all, which would make the claim true. As it happens my interest in present-day popular music is sort of tangential.
I certainly don’t claim to understand ‘modernist art-music’ in detail, although I’m abstractly familiar with the basics of what is supposedly going on in that sort of music. (Stated differently, one could also say that my familiarity and even my enjoyment of that kind of music is limited to “far mode”, and does not extend to “near mode”.) By contrast though, I do fully enjoy some pretty late 19th-c. and early 20th c.composers such as e.g. Richard Strauss, even though I’d say that a full “comprehension” of what that music involves is quite non-trivial.
(It would be interesting to know about your stance towards styles other than contemporary pop or modernist art music. That might help me understand your point of view somewhat better).
It can be a manifestation of Ra, but sometimes isn’t—the key counterexample is Schenker, who is very anti-Ra. Of course, this fits with my contention that Schenker’s dislike of modernism was actually a mistake from his own point of view.
But the contemporary “mainstream” quasi-consensus of “sure, Beethoven & co. were cool back in the day, but now, check out our ability to pay homage to all our various political factions while making sure not to be too ‘difficult’ or ‘problematic’!”—that is about as Ra as it gets.
Right, this is what I suspected. (“Supposedly” is right, because the things you’re abstractly familiar with bear pretty much the same relation to what is actually going on in that sort of music as the pre-Schenkerian theories did to what was actually going on in Mozart and Beethoven: orthogonal to the most important issues at best, actively misleading at worst.)
(Am I really suggesting that the same mistakes were made again, without anybody bothering to learn from the example of Schenker, despite paying plenty of lip-service to his achievement within a supposedly narrow domain? Yes. Academic fields don’t actually work!)
I think what would most help you, or anyone, to understand my point of view is not political “stances”, but near-mode engagement: detailed discussion of particular musical works. To this end, I intend to resume blogging in the near future.
I thought Lerdahl and Jackendoff had actually addressed the potential of Schenker-like approaches to modernist music, with quite pessimistic results. To quote from their Generative theory of tonal music:
Does your approach address these concerns in some way? (Note that one can certainly object to the specifics of L&J’s model of musical perception, but the remarks above are in fact quite general, and do not seem to depend on these technical details).
Lerdahl and Jackendoff are a superb example of what I mean when I say that academic fields don’t work. (Incidentally, their book is bizarrely titled; there’s hardly anything “generative” about their ugly reductive theory at all, in contrast to Westergaard, who actually does present “a generative theory of tonal music”.)
I will give them an important concession: if what they say were true, there would indeed be no reason, from my point of view, to be interested in modernism. (Actually, their claim amounts to an assertion that modernism wasn’t possible, and only postmodernism could—or, anyway, did—follow the Romantic era.) Music—at any rate, the Western art-music tradition—would have died.
Imagine coming to some understanding of the profundities of the Western art-music tradition—in particular, the incredible richness of the system of tonality—and then being told, all of a sudden, that nobody is interested in that any more, because, like, fashions change, or something.
One could be forgiven for breaking into an existential crisis of despair. (In fact, I did, for a long while.)
The correct thing to do in this kind of situation, however, is to notice that one is confused. Does it really make sense that a bunch of composers at least as steeped in tradition as you (our hypothetical despairing teenager, whether literally teenaged or not), would all suddenly decide to stop doing an interesting thing and start doing a non-interesting thing? Because “times have changed”?
Or might it conceivably be the case, just maybe, that the discourse surrounding their activity hasn’t entirely managed to capture all aspects of the actual phenomenon? (Perish the thought!)
Lerdahl and Jackendoff—along with everyone who implicitly believes what they explicitly state—are mistaking ignorance in the map for absence in the territory: “if I can’t find it, it must not be there.” (Academia is remarkably poor at noticing confusion! I mean, they’re probably as good as everyone else, but much worse than their mythology claims they are.)
To which the response is: try harder.
I have yet to see anyone really try. I have also yet to see anyone try to do Schenkerian theory as well as Schenker, let alone better. I claim these two facts are connected.
There are a couple of half-hearted attempts by Roy Travis (handicapped by insufficient grasp of Schenker), and Felix Salzer tries a bit with Bartók (but not Schoenberg). Beyond that, basically crickets. And if you ask people what’s going on here, they’ll tell you that Travis and Salzer already tried that, and it “wasn’t successful” or “didn’t really lead anywhere”. Apparently people find it easier to believe that composers stopped composing Western art music in the 20th century, than that they themselves don’t understand music theory well enough.
I’m sort of reminded of this:
No love for musical impressionism, I take it? Which personally seems more akin to 17th/18th-c. attitudes to music than anything from the romantic era. Anyway, ISTM that romantic-inspired music is alive and well these days. Lately of course it’s been further enhanced with some influences from impressionism and ‘world’/‘folk’ genres, and even the rare case of a genuinely successful compositional technique from the modernist era! (viz. Elliott Carter’s manipulations of rhythm and meter, which were also adopted by the minimalists.) This sort of music is what you hear in the best movie soundtracks, but these are of course inspired by forerunners in the art-music tradition.
The thing is—it might, for some values of “interesting” and “non-interesting”. After all, if you take Gjerdingen’s POV seriously, this is precisely what happened in the ‘romantic’ art-music of the 19th century. (You don’t have to actually share this point of view for this to be a cause for concern; you just have to realize that plenty of people like the music of the 18th-c. and expressly dislike 19th-c. art-music, finding it bland and uninteresting, and then ask yourself why that might be!). The “modernist” impulse itself was quite consistent with that earlier memeplex.
It matters little that those composers were “steeped in tradition”, when the memeplex itself was pushing to reject slowly- and collectively-accreted tradition, and embrace innovation and the individual composer. And I’m not even saying that this was a bad thing; it did work wonders—for a while. It gave us so many outstanding pieces of music! But it really isn’t much of a surprise that things would start to go haywire at some point.
Can you even ‘try harder’ to find interesting structure, in a way that will do more than ‘simply’ pick up on random noise? Mind you, there’s nothing wrong in itself with seeking patterns in noise; it can, and often does, lead to artistically-meaningful results. (Just ask DeepDream!) But that’s just the baseline outcome. Is there any hope for doing better than that, and finding some truly unexpected “signal”?
I submit that anyone who thinks this is what happened in the Romantic art-music of the 19th century should notice their confusion in exactly the same way I was suggesting above. And I’m quite willing to believe that Gjerdingen understands 19th-century music a lot less well than he understands 18th-century music; in fact, that’s almost obvious. (He could find his schemata—or maybe others—in 19th-century music if he looked, but he doesn’t look because he’s committed to the Pennsylvania-school paradigm wherein only the surface of music exists.)
(A seemingly-tangential but potentially important remark: there are two senses of “concreteness” that may come up here, one good and one bad. The good kind is Horus as opposed to Ra, which is something like specificity as opposed to vagueness, or near mode as opposed to far; the bad kind is S as opposed to N in the Myers-Briggs sense, which is like a failure, or refusal, to see patterns—its opposite is what I usually mean by abstraction when I use that as a positive-affect word. Penn-school-style music theory is bad because it is too “concrete” in this S-sense, and lacks or strongly discourages the N-style “abstraction” which is at the core of Schenkerian theory, and absolutely necessary for understanding 19th- and 20th-century art music in anything like a reasonable way.)
This is false if what you mean is that the modernist impulse was about undoing the 19th century in some sense.
This, again, is wrong, perhaps in an important way worth explaining. In brief, it’s a far-mode narrative obscuring the near-mode truth.
Consider this question: was Schenker “steeped in tradition”, or did he embrace the “individual composer”? Obviously, the question is wrong. The whole way that this tradition works is that there is this vast edifice of cultural knowledge against which the individual work, or individual composer, is thrown into relief. Semper idem sed non eodem modo.
A common and misguided criticism of Schenkerian analyses is that they “don’t capture” this or that “salient” detail. This is wrong, because the analytical content of a Schenkerian reduction does not lie in the reduction itself, but in the contrast between the reduction and the score. You, the reader of the analysis, are supposed to be able to infer the operations that lead from the former to the latter, and these operations are the content of the analysis. So, a generic Schenkerian basic structure is always specifically informative about the details of the piece; one chooses between different candidate Schenkerian structures not on the basis of quantified “informativeness”, but rather on aesthetic grounds partially intrinsic to the structures themselves. (This is why performing a Schenkerian analysis is a creative act that feels similar to composition.)
I don’t think you quite appreciate the degree to which people really, really haven’t been trying—or perhaps, to put it more charitably, haven’t been looking at things in the right way (though I strongly feel that the work of Schenker ought to have been sufficient to suggest the right way).
If you think that the appreciation of 20th-century music (but not 18th- or 19th-century music) consists of picking up patterns in random noise (as opposed to patterns that were designed by humans to be picked up), you are missing something huge.
I’m pretty sure that this is not literally the case—there are lots of primary sources (from the 18th c. and earlier) which clearly refer to the process of elaboration from a “simple” to a “complex” musical surface, and he points to some of these sources. Moreover, he does deploy something quite close to analytical reduction in his work on schemata.
Your remarks about Schenkerian analysis might be more on point—the real failure in that paradigm would then be the focus on a single level of reduction as the “real” one, whereas one should consider the analysis as a whole as well as the operations leading from one level to the next. That’s certainly an interesting point of view.
It should be noted though that Gjerdingen does discuss these processes of elaboration from the bare “schema” to the musical surface in a rather detailed way—he just does so in the text, without using a layered notation like Schenker. Moreover, there’s some reason to think that the very existence of well-known middle-ground “schemata”, and the widespread practice of improvising further layers of elaboration in performance, might have resulted in these operations being quite salient to the 18th-c. listener, in a way that we aren’t fully aware of today. Thus, I actually think that there’s plenty of room for both perspectives!
For example, C.P.E. Bach’s Essay on the Right Way to Play the Keyboard, which, along with Fux’ Gradus ad Parnassum, is claimed by Schenker as one of his two principal antecedents.
Which is why Gjerdingen’s work is as interesting as it is—because, in other words, he’s reinventing Schenkerian theory. Make no mistake, it’s a tour de force on Gjerdingen’s part that he was able to start from Pennsylvania and work his way toward Schenker, sort of. No doubt it would be too much to ask of him to carry this process through to completion, or at least to the point where he could make sense of the 19th century. And I do think his book can be worth reading, so long as one approaches it as history and not theory (and one remains aware of the inherent art-destroying tendency of institutionalized historical scholarship).
But it is striking how often anyone who seems to be doing anything at all interesting in music theory turns out to be reinventing Schenkerian theory, usually in an inferior form. Another example is Daniel Harrison, author of Harmonic Function in Chromatic Music, who announces at the beginning of his book that Schenker’s “coin” won’t do to pay back our “debt” with respect to analyzing the late-Romantic chromaticism of Reger, Strauss, Mahler, etc.; and then a scant few pages later is excitedly telling us about his brilliant new theory that “harmonic function” resides in individual tones rather than “chords”. Who would have thought?! Who, that is, except …
Well, maybe. Don’t get me wrong, I think Schenkerian theory should be required reading for any serious theorist, but it’s all too easy to think that any theorists who have some worthwhile points outside of Schenkerian theory are “just doing music history”, or “just talking about ‘surface’ variation” that’s supposedly irrelevant to ‘deep’ forms of the art, or “just nitpicking” the finer points of this or that style. To take just one example, Neo-Riemannian and transformational theory is as far from Schenker as anything could be, but it still describes features of music that can be perceived quite readily upon listening, and this arguably makes it worthy of study. Even Dmitri Tymoczko’s work is not that bad if you ignore the hype about it and simply read it as a sensible extension on the earlier Neo-Riemannian/transformational perspective.
This is a good example of a sentence that sounds written in the voice of Ra: “Yes, your faction is important, but surely we’re not going to entertain specific arguments that it’s actually strictly more important than these other Powerful Factions, are we? The Invisible Hand of Coolness has already bestowed its blessing upon these various factions, including yours, thereby obviating the need for any explicit power struggle!”
The intellectual reality is this: Schenker in music theory is a figure of comparable importance to Darwin in biology. People before him really weren’t even doing the subject yet, and people after him who act as if he hadn’t existed are doing the subject even less.
The fact that, in the case of music, the sociological reality doesn’t reflect this intellectual reality is nothing less than a pathology.
The fact that saying this breaks the rules is arguably an even greater meta-pathology (Ra).
“All too easy”? Yes, and just why is it so easy? It’s easy because Gjerdingen isn’t actually doing anything other than
(1) music history, i.e. documenting shared stylistic features of a chronological cluster of music; and
(2) anti-artistic polemic, viz. undermining the Western art-music tradition by promoting a narrative that severs the 18th century from the 19th (and thus from us in the 20th and 21st, as well).
(1) could perfectly well be done inside of Schenkerian theory (and Gjerdingen’s feeble semblance of an attempt to argue against this claim on pp. 33-39 falls far short), and (2) is just an outright bad thing to do.
You have to be kidding me.
To come to that conclusion, you have to do more than ignore the hype. You have to ignore the subtext, which is so apparent as to not actually be subtext at all, but text. That book is a populist tract. The agenda is laid out plainly at the beginning.
For Tymoczko, all music is pop music. In particular, modernist art music is just very strange pop music that nobody likes. To the extent it has value it all, its value lies in its shocking weirdness. He is completely incredulous of, if not oblivious to, any notion that any other mode of listening or approach to music is possible. His orientation is thoroughly anti-intellectual, and the fact that he has been able to acquire such prestige (we’re talking about a Princeton professor who uses the word “cerebral” as a pejorative) is a perfect illustration of the malfunction of contemporary academia.
Ultimately, however, people like Tymoczko are, I regret to say, perhaps the unintended consequence of something that looked healthy and productive, once upon a time, including to me: the epistemological positivism of Babbitt, Westergaard, et al. I now realize that the reason it seemed fine in their case was the cultural capital in the background: they took the Western art music tradition, and its value, for granted. I now suspect that Tymoczko and the Penn School are what it looks like when positivism is deployed without that assumption. This has caused me to update strongly against positivism.
That’s kind of pushing it, I think. The main and most robust insights of Schenkerian theory were actually known centuries earlier than Schenker; nevertheless he can be credited for rediscovering these insights and rephrasing them in something closer to a positivistic way, as opposed to the resolutely pragmatic stance taken by many earlier theorists. His work as a music editor and critic probably had something to do with that.
--And yet even biology has its own “stamp-collecting” subfields happily coexisting besides the “evolutionary” specialties—and we usually don’t attribute this arrangement to nefarious influence by the Powerful Faction of young-earth creationists within the biology department.
Look, you’re right that Gjerdingen’s attitude about Schenker is mostly a matter of the intra-academic politicking that you deplore in this comment. But this is hardly a novel claim, or something that “breaks the rules” inside academia: David Temperley effectively said as much in his 2006 review of Music in the Galant Style!
And at this point, I think we’ll just agree to disagree about (2); I think there’s room for plenty of “narratives” about 18th-c. music, of which the ‘mainstream’ one emphasizing the purported links to what would later coalesce as the Romantic and Modernist tradition is one of many.
I regard the ‘populist’ subtext of the book as part of the unimportant “hype” about it, and I suspect that many music theorists would do the same.
I thought it was in fact a consensus point of view in the core “modernist” period that music had to be shocking and weird, and that any music that wasn’t shocking and weird would be considered “reactionary” (in a rather politicized sense)? It’s hard to see how this once-widespread stance is meaningfully different from a claim that “shocking weirdness” is exactly what gives that music its value.
Not only would I deny that, I would further assert that the main insights of Schenkerian theory are basically still not known by the music theory community. This is why Daniel Harrison can write about viewing chords as collections of individual scale-degrees—literally one of the foundational premises of Schenkerian theory—as if he is proposing something radical: because in point of unfortunate fact, he is.
To be sure, tacit knowledge of the phenomena Schenker describes long predates him. But making the tacit explicit is a large part of what Schenker is about.
I would certainly not credit Schenker (who was adamant that he was doing “art” and not “science”) with being “positivistic”—that’s a label one would reserve for someone like Westergaard. And you’ll recall that in my previous comment I expressed doubt about positivism being good anyway. I no longer think that the “epistemic” or “methodological” criticisms of Schenker (typically coming precisely from “positivist” quarters) are of any particular importance.
(In terms of Clark Glymour’s taxonomy, I have switched from being a logical positivist to being an “English professor”.)
That’s because the stamp collectors aren’t writing anti-Darwin polemics; they simply accept Darwinism as the background paradigm (at least as far as I understand). The fact that Schenkerian theory does not enjoy similar background-paradigm status—and, perhaps even more, the fact that it is not infrequently asserted that it does even though it clearly doesn’t—is a sign of dysfunction in the field, as far as I am concerned.
As far as I could tell, David “[n]o one would call me a Schenkerian” Temperley said nothing like what I said. His criticism of Gjerdingen was more like the mirror image of your argument to me: Gjerdingen shouldn’t be so dogmatically attached to his own paradigm, and should realize that Schenkerian theory, too, has “something to contribute”. No, thank you—Schenker is better off without the (false) protection of Ra.
(Incidentally, the example he offers at the end of the review to illustrate “how a cooperative and open-minded engagement between schema theory and other approaches might illuminate music-theoretical issues”—doesn’t that sound like political boiler-plate to you? -- is an exercise in vacuity. He starts off by complaining that Schenkerian theory “is unable to explain why descending- fifths sequences are so much more common than ascending-fifths ones”, which is the wrong kind of question to begin with—if anything it suggests that the phenomenon in question is probably not best understood simply as “descending- fifths sequences”, but rather in a more, ahem, Schenkerian way. But let’s run with it. What does Temperley propose as the answer?
In other words, Gjerdingen dug up a bunch of examples of the unelaborated version, and not only was this enough to convince Temperley that it constitutes an “explanation” of the elaborated version, where the evident inherent relationship of the two hadn’t been, but it suddenly relieved him of his curiosity with regard to the alleged statistical disparity between the ascending and descending variants, despite the fact that Gjerdingen himself makes no attempt to explain why the Prinner is so much more common than its ascending counterpart which failed to make it into his catalog. Such piffle!)
You may be content with a detached view from afar, where it seems like everybody ought to be able to just get along, but I make no apology for the fact that I, as an artist, have skin in the game; and, in the face of the ever-tempting, corrupting mind-viruses of complacency and anti-ambition, the narrative I believe in will not survive—much less as the ‘mainstream’ one—without a fight.
The anti-intellectual orientation is reflected in the very methodology (an extremely concrete—in the bad sense—and superficial mode of listening is assumed throughout), and in the choice of questions considered fit for study. (E.g., “why do most people prefer tonal to atonal music?” Even aside from the whiff of “9 out of 10 dogs prefer our brand of dog food” commercialism, what a thoroughly stupid question! You might as well ask why most people “prefer” arithmetic to calculus, or some such.)
This is a caricature at best and a rank equivocation at worst. Similar views were attributed to Beethoven by his contemporaries, with about as much justifiability. Problematicity, and perhaps even a certain kind of “unpleasantness” at first glance were an important parts of the aesthetic of modernism, but (as with Beethoven) a deeper sense of beauty and continuity of tradition were always underlying. It was always still art; never was it shock for shock’s sake.
I was indeed pointing to the extent to which the description of ‘Schenkerian’ phenomena was quite explicit. (Taking elaboration/‘composing out’ as one example, you pointed out C.P.E. Bach’s work about the keyboard already, but Quantz’s treatise on playing the flute is also significant, as well as the many, many treatises and other sources which expressly discuss “diminution” around the 17th c. - the EarlyMusicSources website gives a helpful list of those.)
Yeah, Clark Glymour has been criticized for that particular contention of his—see this review of his book. It’s not at all clear that taking an aesthetic attitude towards the world, like many English professors, literary critics and art critics more generally do, involves any real ‘rejection’ of logical positivism stricto sensu—as opposed to merely ‘rejecting’ a naïve sort of philistine and overenthusiastic ‘scientism’! Most “positivists” would probably regard such a contention as a blatant category error.
But it’s debatable that this should concern the Music department, which is after all not primarily charged with creating new art, but with explaining and making sense of the musical traditions that are already out there—including, to be sure, romantic music and modernism.
Choosing your own narrative is of course your prerogative in what’s clearly an artistic context, as opposed to a more detached retelling of history. Surely though the best defense against ‘complacency and anti-ambition’ involves recognizing the value of musical ambition itself.
That’s a problem to be sure, but ISTM that the field is slowly improving. “Anti-Schenkerian polemics” are becoming increasingly rare, and they increasingly debate only the most marginal and contentious aspects of Schenker such as his epistemic stance, or to what extent his “organicism” should be applied to earlier music. The introductory curriculum is still not chosen in a way that would reflect Schenkerian theory as the ‘background paradigm’, but that’s one of the hardest things to change in any academic field.
I really don’t understand this. Why should we even expect the “ascending Prinner” to be as common as the “descending one” within any specific style? Explaining this sort of stylistic variation is just not something you can sensibly do with a general model of tonal music like the one Schenker gives you. Moreover, as Gjerdingen makes abundantly clear, the Prinner itself did not exist in a vacuum; it interacted with other patterns in a complex way. Perhaps the “ascending Prinner” simply didn’t feature the same affordances, and this explains why it was neglected.
“Diminution” was known, yes, but reversing it as a general analytical method, much less following this to its ultimate conclusion (the Ursatz), certainly was not. Here are some other concepts that were not explicit before Schenker:
the hierarchy of structural levels (Schichten);
the specific relationship of strict counterpoint to free composition (and, in particular, the distinction between them—see the introduction to Counterpoint);
Stufen as “spiritual” entities, as opposed to concrete sonorities;
Stufen as generators of musical content (motives);
the strict distinction between “harmony” (the theory of Stufen) and “counterpoint” (the theory of voice leading) -- in particular, the dubious relevance of traditional “harmony exercises” with their “doubling rules” etc.;
the concept of “organic coherence”, i.e. tonal closure as achieved in the Ursatz;
the “law of the passing tone”, i.e. linear progressions (Züge) being the true explanation of “harmonic motion”;
the “line model” of music (as opposed to the “chord model”; this is admittedly more explicit in Westergaard than Schenker); in particular, the hierarchy of lines (more explicit in Schenker than Westergaard!); in particular, the fact that a single line can give rise to other, subordinate, lines that depend on it at later levels (absolutely essential to the proper understanding of highly chromatic or “atonal” music).
If only these ideas were widely known even today!
In general, Schenker is special because he knew how to theorize. I have never encountered anyone before or since, at least in the realm of music, with a better sense of the aesthetics of theory-construction. (Part of this, though only part, involves an interest in taking ideas to their logical conclusion—thus seeking understanding—as opposed to contenting oneself with the “pragmatic”.)
I completely disagree—or, to the extent I agree, I regard this as an argument against music departments. I reject the ideology of detachment as a virtue—the idea that it’s fine for the “kids” to play, but the job of the “adults” is to study their play patterns.
And notice the devious work being done by the word “already” in your sentence! If artists aren’t going to have a primary role in music departments, why on Earth should they cede the right to those departments to decide what is “already” the case?
If mathematics departments are supposed to be about creating mathematics, then music departments should be about creating music. Of course, academia doesn’t actually work, so the antecedent is probably false.
(Also, I dislike the framing of “creating new X”. As you hopefully realize by now, I don’t consider novelty per se—note the spelling of that Latin phrase—to be the point. “Continuing to actively create X” would be better.)
I see no particular evidence of this—Gjerdingen doesn’t strike me as an exemplar of a dying trend. In any case my concern is not so much explicit polemics as the shifting of the Overton Window to include people like Tymoczko, who would have been happily unthinkable at a place like Princeton back in the old days. This trend is real, and I think inherent to the incentive structure of academia (of which “technically-impressive-looking validations of political correctness and intellectual laziness/complacency” is about as close to a description of the optimization target as one can explicitly articulate).
Who knows? Ask Temperley—he was the one who seemed to think this was some kind of anomaly that Schenkerian theory was obligated to explain (but, somehow, Gjerdingen’s theory mysteriously wasn’t).
I get your point—and “diminution” obviously stands out as one loosely-‘Schenkerian’ notion that’s especially well attested in old sources—but “certainly” is a strong word! This video. posted as recently as a week ago by the Society for Music Theory, gives an intriguing example of the sort of analysis that could be done in the late 18th century. One could also quibble about the degree to which some of these notions were actually well-known, if with a different terminology: for example, the idea of Stufen (i.e. triads) as generators of musical content is arguably implied in the Rameauvian notion of “fundamental bass” which was at first adopted in a quite subsidiary role, to be used alongside the more traditional notions of thoroughbass and counterpoint. (Even W. A. Mozart used this “Basso fondamentale” in his teaching). And this concurrent use of so-called “harmony” and the earlier thoroughbass and counterpoint seems to only have been lost as an educational practice sometime in the 19th century.
I do agree about this, but one problem with Schenker is that he’s extremely inconsistent about showing this ability in his writings. I can’t help suspecting that one reason why there are so many anti-Schenkerians in even the most “positivistic” music departments has to be the fear of a bait-and-switch argument, where the die-hard Schenkerians “hook” you with sensible talk of diminution and “good abstraction” and the importance of “lines”… but before you know it, they’ve switched to talking about fluffy notions like “organic coherence” and the “generating power” of the tonic triad, and for all you know they’ll soon start to go on and on and on about how the moral decay of Austria totally explains why it lost WWI, and how the sorry state of classical music is somehow relevant to this “decay”!
Making sense of music does not have to involve the philistine “detachment” you seem to fear so much, though. It can be a kind of artistic activity in itself. And indeed, Schenker seems to have been especially aware of this.
Mathematicians are especially lucky because creating new math is among the best ways, and perhaps the only real way of comprehensively explaining and “curating” previous math work in a way that makes sense to their fellow professionals. People in music departments don’t have quite the same luxury! Albeit the practice of “recomposition” can in many ways be illuminating and provide good proofs of concept for theoretical ideas about music, which makes this sort of new compositional activity especially valuable.
Latin phrase? Now that’s the sort of nonsensical linguistic prescriptivism up with which I shall not put!
Is Tymoczko’s work all that different in character from, e.g. David Lewin’s (which famously involved the application of mathematical group theory to explaining chord changes)? When you’re aware of previous lines of work and the extent to which Tymoczko is in many ways following in the footsteps of previous theorists, it’s really hard to regard him as such a big “shift of the Overton window”.
This is wrong.
Yes, I realize saying this contradicts what I wrote in Wikipedia a decade ago. But the fact of the matter is that Stufen are more abstract (“spiritual”) than that. They are not triads themselves, but rather assignments of functionality to tones (e.g. “root”, “third”, and “fifth”—hence the confusion with triads—but also “second”, “fourth”, and “seventh”, as we see when Schenker uses figured-bass numerals with reference to the root of the Stufe). Their type signature is thus that of a key, or tonality, not a set. As with keys, there exists a natural mapping from Stufen to triads; but the key of C major is distinct from the triad of C major, and likewise, so is the Stufe of C major (which is in fact more similar to the former).
(I believe I have also explained elsewhere the relationship between modes and Stufen: e.g. the Dorian mode corresponds to a II Stufe in major.)
Schenker didn’t quite grasp this, unfortunately—but it follows a lot more closely from his concepts than his concepts do from Rameau’s (heavens!).
And let’s take a step back, because we’re talking past each other in an fairly absurd way. You’re basically trying to argue that Schenker’s ideas were already understood in the past by people like Rameau; yet even while you’re arguing this, I claim that Schenker’s ideas are not in fact currently understood by you (or the music theory profession generally, which, again, you do an admirable job of representing, whether or not you’re a member of it). So from my perspective, your argument doesn’t even type-check, much less convince.
I have apparently not succeeded in communicating what I attempted to communicate above.
When I said I had jumped ship from logical positivism to English-professorship, this is what I was talking about. Schenker was doing it right. Those “fluffy notions”—which are not actually all that fluffy—are what good discourse on music looks like. It’s music, for goodness’ sake.. Schenker talks that way because he actually cares—it’s the way one talks when one has something to protect.
I wasn’t kidding above, when I said
What makes someone a good theorist is not methodological propriety (which basically means adherence to a particular set of communicational norms—see how much of an English professor I’m being?), but rather a quality that might be called relentless seeing (by analogy with “original seeing”). It involves things like curiosity, bullet-biting, and abstraction (in the sense of pattern-recognition I discussed above); as well as, of course, caring—having something to protect, a sense of directionality.
So yes, someone with these qualities is likely to see a connection between the lack of “background structure” (i.e. agency, directionality, “moral sense”, etc.) in the “lives of the masses” and the political disasters of their time, if they’re inclined to take any interest in politics to begin with.
Schenker’s sense of how to theorize is actually better than (any particular version of) his theory. He’s the kind of person from whom the right way to learn is by imitation, even more than appropriation of specific ideas. Basically, the postwar anglophone reception of Schenker has it exactly backwards!
Indeed not, but Schenker is what it looks like when it doesn’t, and the Penn School is what it looks like when it does. These are like the two ends of the “philistine detachment” spectrum, according to which others can be measured.
In case you haven’t noticed, I deny this.
There is nothing nonsensical about linguistic prescriptivism! Once again we see the perversity of the academic mindset according to which all explicit normativity is to be banished from life. (Of course, a surfeit of implicit normativity is encouraged, leading to a hypocrisy ratchet.)
When the linguists said “don’t confuse us with grammarians”, there was nothing in that statement that needed to imply that being a grammarian was somehow wrong, as opposed linguistics simply being a different subject from prescriptive grammar. Yet, that was how everybody seemed to take it, to the point where we now have linguists running around thinking that combatting “prescriptivism” is part of their professional identity. That is nonsensical.
At this point, I’m about ready to declare that grammarianism (linguistic aesthetics, a.k.a. “prescriptivism”) is more interesting than linguistics. (By analogy to Schenkerian theory being more interesting than ethnomusicology.)
Yes, I agree that Tymoczko can reasonably be regarded as a consequence of Lewin! I have therefore updated against Lewin.
It is much, much more obvious that Tymoczko is bad than it ever was that Lewin was good. In retrospect, the reasons Lewin seemed good were largely sociological: he was interested in the right sort of music. But this is only a necessary condition, not a sufficient one, and it is (obviously) not true of Tymoczko.
Um, I’m expressly not trying to say this (i.e., that “Schenker’s ideas” as a whole were extant), much less about Rameau himself (whose theoretical outlook was in fact quite wrong—his ‘fundamental bass’ simply wasn’t the sort of basic principle of music he thought it was). But the way some elements of Rameau’s theory were adopted practically (by a comparative elite of folks with pre-existing expertise about music, not the middle-class pure amateurs who mostly stuck with Rameau’s simplified treatment in its entirety) is rather more interesting.
This is also why the distinction between “triad” and “modality” is rather beside the point, in practical usage. You can hopefully see how the “modal” point of view practically follows from the “triad as a generator of musical content”, just as it follows from Schenker’s presentation. Indeed, jazz theorists have rediscovered this link in a largely independent fashion, which is why they like to talk about modes so much.
As for whether Schenkerian theory as a whole was “already understood in the past”, one would have to answer in the negative, simply because of its reliance on a clever yet remarkably successful synthesis of 18th-c. (see above) and 19th-c. ideas (organicism, complex “form”, music as an emotionally-connoted ‘journey’ across distant tonal areas, etc.) that could not realistically be developed before the late-19th or early-20th c. That much is clear enough. But this also makes the theory historically dependent in a rather unorthodox way for a figure on a par with Darwin! (For instance, Schenker’s ideas in and of themselves have little to say about orchestration and texture. If Schenker’s works were all we had to go on, we would never know to hear, say, the start of KV332(I), 1st mvmt., as much more than stereotypically “pretty” music prolonging the tonic sonority—and would entirely miss the veritable “journey” involved in the truly remarkable variety of textures and styles Mozart lets us sample in these measures! (And arguably in the entire movement. Also, this is a brief description and probably fails to convey the real mastery in what Mozart’s doing—which requires a fairly in-depth knowledge of these “styles” and their extra-musical implications to really appreciate.) This clarifies as well why I am somewhat skeptical of claims about “the right sort of music” to be interested in scholarly. If all that means is “music that a Schenker-like outlook happens to jive with”, that can justify a purely artistic choice, not so much a broadly stated claim about what theories are “good” or “bad” for the development of art music.)
I definitely agree about this, but I’m not quite sure about the implication that non-Schenkerian theorists could not possibly have ‘something to protect’ of their own. (It’s very possible that you’re right about most of the ‘Penn School’, though!) Of course, their underlying interests might not be coincident with the ones Schenker had. They needn’t even do em any good, especially in the longer run—as arguably shown by the case of Rameau, who is on record as stating that he cared a lot more about his theoretical pursuits than the (rather impressive) music he actually composed!
(Sure, but the “nonsense” I was talking about is specifically the prescriptivist tendency to take rules from a radically different language, and one that has been dead for thousands of years, viz. Latin—whether involving lexicon, syntax or grammar—and apply them wholesale to English. In this case, using the form “per say” has the benefit of adding some transparency about what the idiom actually means—something like “(just) in accordance with what’s being said; as an aside” in a way that just parroting per se doesn’t, unless you have studied Latin before!)
But that isn’t at all what the idiom actually means. Well, maybe there’s been a shift I’m unaware of and that’s what many people mean by it now, and on any particular occasion it may be used or abused in any way its user fancies. But what the Latin means, and what the phrase has always meant in English use when I’ve seen it, is more like “as such” or “in itself”. It doesn’t have anything to do with asides, and while I can see the connection between “just in accordance with what’s being said” and the actual meaning it would never occur to me to express it in such a way.
(I’d thought komponisto’s remark was referring back to a recent instance of “per say” in one of your comments, but I can’t find it now. Maybe it was someone else, or maybe you corrected it, or maybe I just imagined the whole thing. The comment I thought it was in has been edited but now doesn’t contain either “per say” or “per se”.)
Not at all. It strongly implicates the distinction between the chord model and the line model of musical data; thinking of the Stufe as a triad has the severely unfortunate effect of encouraging the chord model. This is why almost no one has noticed that Schenkerian theory, like Westergaardian theory, uses the line model. It is for this reason that I am so insistent on the distinction between Stufen and triads, and what you call the “‘modal’ point of view”.
The phrase “as a whole” is absent from my statement. You were trying to argue that some of Schenker’s ideas were extant, and I was disputing this in the important cases that were mentioned, in particular the Stufe as generator of content. While it was certainly related to things that had been said earlier by others (including Rameau), neither Schenker’s particular idea of Stufe nor, indeed, his idea of content were part of the standard music theory he inherited; had they been, no one would have been struck by the originality and importance of his Harmony.
In retrospect, of course, it is nearly always possible to trace the ancestry even of original ideas; and, in fact, contrary to the current “historical” Zeitgeist which has so strongly influenced your comments, I think this is exactly how earlier ideas should be looked at—from the perspective of their later descendants (provided the latter are actually a development or improvement of the earlier, which is markedly the case here). However, the consequence of this in this case is that, to whatever extent (e.g.) Rameau anticipated Schenker, it is a credit to Rameau, not a diminishment of Schenker.
The reason Schenker is on a par with Darwin is not because of the novelty of his ideas; it is because of their fundamentality. As with Darwin’s ideas in the case of biology, Schenker’s ideas in music are a starting point, a core background assumption, for any reasonable view of music after him.
This is a perfect example of what I am talking about when I say that Schenker’s ideas have not been understood.
I could just reply by pointing out that the first sentence is simply false. Read the Ninth Symphony monograph; you will find (just for instance) Schenker arguing at length against Wagner’s re-orchestrations of Beethoven. Already at that early stage, Schenker seemed to be under the impression that a lot of specific points about orchestration and texture followed from his ideas.
But really, the correct response is of a more general, meta-level character. The source of this type of complaint is a basic failure to understand what it is that one is supposed to be learning when one reads a music theorist—most of all Schenker. Even if Schenker had not bothered to spell out the specific orchestrational or textural consequences of his ideas on Beethoven’s Ninth Symphony or any other particular work, even if his only surviving writings were those devoted to the general presentation of his “theory” ( Harmony, Counterpoint, and Free Composition), it would still be entirely wrong to make the claim that you have, whether in general or about K. 332 in particular.
Your criticism is basically analogous to telling a nearsighted person that, if their eyeglasses were “all they had to go on”, they would never notice the beauties of the landscape. Well, of course, but eyeglasses are never all that a given individual has to go on; they also have the entire human visual system and cognitive apparatus, not to mention a lifetime’s worth of experience that will have imprinted itself upon these latter. The problem is that they’re nearsighted, and a distant landscape will, by default, appear as a nondescript blur, limiting their ability to make use of their interpretive and appreciative faculties. Hence, what they need most urgently are corrective lenses. Not a verbal description of the landscape, a textbook on natural history, or research in computer vision that might lead to commercially useful animal- and plant-classification algorithms.
Schenkerian theory is a framework. By default, people do not perceive music; they perceive only a distant, distorted shadow that hints at what music might be. A good music theory is like a corrective lens that allows them to perceive music in its full, vivid glory. The difference between perceiving a piece of music only superficially, as opposed to “all the way through” to the Urlinie, is like the difference between seeing a blurry smear of color, on the one hand, and a picturesque panorama of detail, on the other.
This isn’t a perfect analogy, but I hope it conveys something of the reason that “Schenker has little to say about orchestration or texture (or rhythm or …)” is just the wrong type of criticism of Schenker, even if were true (which it virtually never is). If you learn to hear music the way that Schenkerian theory aims to teach (as in, hearing this way is a skill), you notice more about a piece of music, not less.
There seems to be a certain kind of personality trait, a certain kind of over-concrete literal-mindedness, that prevents people from understanding this, in the specific case of Schenkerian theory, and from expecting this kind of thing of a theory in general. What is remarkable about Schenker is that he possessed the kind of personality that did expect this of a theory, and, as a result, presented a theory of this kind. This is what I mean by he knew how to theorize.
One could also perhaps make an analogy to programming. A theory of music should, in fact, be something like a programming language for music. Saying something of the form “this theory has nothing to say about orchestration (etc.)” is like criticizing a programming language on the grounds that it lacks good libraries. This is a superficial criticism, because if the core of the language is well designed, good libraries can always be written. Similarly, if you have a good theory of music, understanding the various details that might be involved in a given piece of music, such as orchestration, texture, or any number of other things, will take care of itself in the hands of a dedicated listener.
That’s not what was going on here. I wasn’t doing something like advocating against “split infinitives” on the grounds that infinitives are a single word in Latin (actually they’re a single word in English as well and do not include the word to, a point that few understand but that can be confirmed by comparison with German, where the English preposition to corresponds to the German preposition zu, not to the infinitive ending -en).
Rather, I was correcting apparent ignorance of an actual piece of Latin being used in English. It is a feature of literate discourse that phrases from other languages are used; in such a speech community, one is expected to either have familiarity with the languages, or to learn the foreign vocabulary items (ahem) ad hoc. Something like “per say” is the result of somebody unfamiliar with the phrase in Latin misconstruing it as a phrase in English; this is simply a failure of literacy, nothing more—which can, of course, be easily corrected (even without studying the rest of Latin). As you may be able to gather, I am rather big on literacy. (As I have already indicated, I am not a fan of Richard Taruskin’s version of music history, but his framing of the nature of art music as being basically about a kind of literacy is something I find more or less spot on.)
For one thing, fetishizing skill is a fairly small component of contemporary popular music culture. For another, that’s different from the skill-level hierarchy komponisto is talking about. As a musician (disclosure!), I expect a musician’s judgment of another musician’s skill level to be more accurate and finer-grained than the judgment of a non-musician.
That’s only because contemporary popular/consumer culture has gone even further on that same slippery slope, in allowing the sheer force of familiarity and public image to substitute for even the most trifling amount of actual skill. But when a musician ‘judges’ the skill-level of a fellow participating musician in any contingent context, she is not thereby establishing or contributing to a single “well-defined” hierarchy of skill, nor is she making that hierarchy “more apparent” in any real sense. That’s entirely consumer culture’s doing.