In the same period the American composer Henry Cowellin referring to the projects of Nikolai Lopatnikoffbelieved that "there was a wide field open for the composition of music for phonographic discs. Shortly after, German art theorist Rudolf Arnheim discussed the effects of microphonic recording in an essay entitled "Radio", published in
In the past our musical culture had secure foundations in the church, in the concert hall and in the home.
The common practice of tonal harmony united composers, performers and listeners in a shared language, and people played instruments at home with an intimate sense of belonging to the music that they made, just as the music belonged to them.
The repertoire was neither controversial nor especially challenging, and music took its place in the ceremonies and celebrations of ordinary life alongside the rituals of everyday religion and the forms of good manners. We no longer live in that world. Few people play instruments, and music at home emerges from digital machines, controlled by buttons that require no musical culture to be pressed.
For many people, the young especially, music is a form of solitary enjoyment, to be absorbed without judgment and stored without effort in the brain. Released from its old institutional and social foundations our music has either floated into the modernist stratosphere, where only ideas can breathe, or remained attached to the earth by the repetitious mechanisms of pop.
At the serious end of the repertoire, therefore, ideas have taken over. It is not music that we hear in the world of Stockhausen but philosophy —second-rate philosophy to be sure, but philosophy all the same.
And the same is true of other art forms that are cut loose from their cultural and Post modernism thesis generator foundations. The architecture of Le Corbusier, the Bauhaus and Mies van der Rohe is an architecture of ideas, and when the futility of the ideas became apparent they were replaced by other ideas, equally alien to architecture as an aesthetic discipline, but nevertheless impeccably philosophical.
The gadget architecture of Zaha Hadid and Morphosis does not issue from a trained visual imagination, or a real love of composition: These buildings, they will be told, provide a pioneering use of space, are breaking new ground in built form, are an exciting challenge to orthodoxies, resonate with modern life.
But just why those properties are virtues, and just how they make themselves known in the result, are questions that receive no answer.
Just the same kind of botched philosophy has dominated the modern classical repertoire. Very few composers have philosophical gifts, and fewer still attempt to justify their music in philosophical terms — the great exception being Wagner, who, despite his vast literary output, always allowed his instinctive musicianship to prevail when it conflicted with his philosophical theories.
But it is precisely the absence of philosophical reflection that has led to the invasion of the musical arena by half-baked ideas. Without the firm foundations provided by a live culture of music-making, philosophy is the only guide that we have; and when good philosophy is absent, bad philosophy steps in to the gap.
In that book Adorno develops the philosophy of a major composer, who almost succeeded in doing what Wagner happily failed to do, which was to replace the reality of music by an abstract idea of it.
Here are some of those ideas: All those assumptions involve an arbitrary intrusion of abstract thought into a realm of empirical knowledge, thereby upsetting wisdom that had been slowly acquired over centuries, and which was not in any sense the product of a single brain.
The fact that there is no evidence for them counts for nothing, since they are philosophical, part of an a priori attempt to found an alternative to the existing music. Those thoughts were wound in to a philosophy that combined Frankfurt-school Marxism, the denunciation of popular culture, and a high-brow adulation of all that was recondite, unpredictable and difficult to follow.
Adorno had the gift — the very same gift that Schoenberg had — of masking his idiosyncratic views as necessary truths, and clothing unsubstantiated speculations in the garments of priestly authority. He was the advocate of an intimidating orthodoxy. Philosophy can be driven out only by more philosophy.
And the rival philosophy has not been forthcoming. There is in fact nothing arbitrary about the diatonic scale or the place of the tonic within it. While there can be other scales, some sounding strange to Western ears, they are all attempts to divide up the octave, to provide significant points of rest and closure, and to preserve natural harmonies delivered by the overtone series.
The diatonic scale is one of a number of modes derived from mediaeval church music, and its history is not a history of arbitrary invention, but one of gradual discovery.
The circle of fifths, the chromatic scale, modulation, voice-leading and triadic harmony — all these are discoveries, representing at each stage an advance into a shared tonal space. The result is not the product of decision or design:Postmodernism Generator - Wikipedia The Postmodernism Generator is a computer program that automatically produces imitations of postmodernist writing.
It was written in by Andrew C. Bulhak The Postmodern Thesis Generator Batailleist `powerful communication' in the works of Joyce.
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Dear Twitpic Community - thank you for all the wonderful photos you have taken over the years. We have now placed Twitpic in an archived state. Published: Thu, 02 Aug Introduction. The essay will look at historical subcultural theories and explanations which play a role in explaining youth offending behaviour.
Eco and dialectic modernism The characteristic theme of Drucker's  critique of expressionism is the role of the poet as observer. It could be said that Derrida's analysis of dialectic narrative suggests that culture is part of the futility of sexuality.