Composition

The Red Roots of Folk Music


EDITOR’S NOTE: This essay is reprinted with gracious permission from Standpoint Magazine, where it was originally published in October 2011.

As a composer I have been affected by political considerations and developments over time, and in a range of different ways. Also, I seem to be a part of a huge international community of composers, past and present, that has been drawn towards folk music as a way of developing new, individual musical languages and palettes.

There has been a long history of the politics of traditional music affecting the aspirations and inspirations of composers. In the 19th century, the growing nationalism in central and eastern parts of Europe is plainly discernible in the work of many composers. Whole swathes of late 19th- and early 20th-century musical history are dominated by a roll call of their names — Glinka, Balakirev, Mussorgsky, Rimsky-Korsakov, Borodin, Smetana, Dvorak, Janacek, Grieg, Sibelius, Granados, Vaughan Williams, and Skalkottas. Subsequently, nationalism has become tainted in artistic communities, not just because of the Third Reich but because more recent “big-gun” nationalisms, like Gaullism and Thatcherism, were of the Right.

This has caused a degree of anxious squirming in the world of traditional music, because that very traditionalism — the valuing and nurturing of ancient cultural practice — can so often be associated with nationalism, especially in the case of Ireland and Scotland. Indeed the attitudes of the Irish Left towards their traditional cultures of music, language, and dance during the 20th century were ambiguous and troubled, to say the least. The Irish Republic was built by rightists, nationalists, and Catholics on a range of traditional values as a bulwark to defend the Irish State and people from Bolshevism, liberalism, and the English Protestant crown. The sound of Irish traditional music was the very sound of defensive introspection in the face of a changing outside world — a changing outside world that the forces of the Irish Left sought to import and impose on their own nation.

Many and various ideological and aesthetical hoops have been jumped through over the decades for Irish traditional music to take its present place in the affections of the bien pensants. And in my own country there is still a deep insecurity over the question of Scottish nationalism: is it a creature of the Right or the Left? Even today, with the giddy ascent of Alex Salmond, there is no clear answer. The anxiety over the importance of our past exacerbates this question. Is the celebration of traditional Scottish values and culture a reactionary impetus? Or is it all part of a progressivist thrust towards self-determination in a spirit of local ownership of past identities?

In the discussion of folk music in Scotland, either in its grassroots place in cultural life, or in the work of its many composers, there is also clearly a degree of ambiguity. I have detected this in the music and conversations of my colleagues: honorary Scot Sir Peter Maxwell Davies, Alasdair Nicolson, James Dillon, Judith Weir, William Sweeney, Edward McGuire, and Lyell Cresswell — all have an abiding interest in folk music. This interest in folk cultures, when all is said and done, is purely musical. We are fascinated by what we have heard of Scotland’s ancient sounds and want to absorb it into our own souls again. This can be tricky when trying to explain ourselves to our foreign colleagues. The project of European high modernism in music has not looked kindly on “insular” rummaging forays into local folk music, especially on the Celtic fringe. The very localism of this instinct is an affront to the cosmopolitan sophistication which the international avant-garde was to develop over time. “But,” we squeal in self-defensive indignation, “what about Bartok, who was a musicologist in his own musical folk cultures as well as a major composer? Or the Italian avant-gardist Luciano Berio, for that matter?” Indeed, the fragmentation of international modernism has freed up so many potential avenues for composers in recent decades. And it is fascinating that a figure on the Left, like Berio, could have embraced folk music so wholeheartedly in his later years. Concurrently, there has been a steady fascination among English composers of the Left with music that is genuinely “of the people” — particularly the diversely opposing work of Michael Finnissy and Howard Skempton. Some of the composers mentioned in this paragraph featured together in a fascinating concert at the Bath Festival in May, involving pianist Joanna MacGregor, Northumbrian piper Kathryn Tickell, and the Navarra String Quartet.

One of the central figures in this consideration of politics and folk music is Cornelius Cardew, whose music also appeared in the same programme. In 1968 Howard Skempton joined Cardew’s experimental music class at Morley College, where in spring 1969 they formed the Scratch Orchestra. This ensemble had open membership and was dedicated to performing experimental contemporary music.

However, apparently tensions arose during the politicising of the Scratch Orchestra in the early 1970s: Cardew and a number of other important members were pushing the ensemble in a Marxist direction. Skempton, and many others, refused to be associated with an extremist political line, and the break-up of the orchestra was accompanied by a split between its “political” and “experimental” factions.

The wider political fissures in this area of contemporary music are worth exploring here. The arcane and sometimes bloody ideological warfare on the Left between Trotskyists and Stalinists seems a thing of the past now. Not so in the world of contemporary classical music, apparently. An international conference was held at the British Academy in London last January, entitled “Red Strains: Music and Communism outside the Communist Bloc after 1945.”

With keynote speakers from Harvard, Cambridge, and many other universities here and abroad, the gathering explored the nature and extent of individual musicians’ involvement with Communist organisations and parties, the appeal and reach of different strands of Communist thought (e.g. Trotskyist, Castroist, Maoist), the significance of music for Communist parties and groups (e.g. groups’ cultural policies, use of music in rallies and meetings), the consequences of Communist involvement for composition and music-making, and how this involvement affected musicians’ careers and performance opportunities in different countries.

Topics ranged from “Communism’s cultural legacy: Soviet realism overseas” to “Marxist-Leninist ideology and British experimentalism.” The more eye-catching papers included “A Western Communist as a source for the second Soviet avant-garde: Luigi Nono’s first visit to the USSR in 1963 and its aftermath,” “Samuel Goldwyn, Aaron Copland, and the United States government: Developing a pro-Soviet aesthetic in Hollywood,” and “Left-wing and progressive musicians in the West and their relationship to Eastern bloc dissidents.” (It is well-known that many leftist artists, like left-wing Western intellectuals, had long and shameful love affairs with Soviet Communism.)

Cardew eventually rejected the ethos of the avant-garde by setting up the Scratch Orchestra, which promoted a kind of manufactured “music of the people”, concentrating on political liberation songs such as “Smash the social contract” and “There is only one lie, there is only one truth.” The inspiration for this was the Chinese cultural revolution. This political and aesthetical development was encapsulated in Cardew’s 1974 book Stockhausen Serves Imperialism, in which he renounced not only his earlier association with the musical avant-garde but his friendship with Stockhausen himself.

Cardew was active in various causes in British politics, such as the struggle against the revival of neo-Nazi groups and supporting striking miners and “anti-imperialist movements in Northern Ireland” (aka the Provisional IRA).

A member of various Maoist organisations in the 1970s, Cardew was killed in a hit-and-run car incident near his home in 1981. The driver was never found. Among the ultra-Left there are various conspiracy theories that he was killed by MI5, and he has subsequently developed martyrdom status in some old-guard, avant-garde musical circles.

However, as in all things ultra-Left, there has been a bitter Pythonesque schism among the comrades about Cardew’s true political legacy. A heretical paper was delivered at the British Academy conference which caused an almighty row. “Cardew serves Stalinism: Saint Cornelius and reified constructions of the international proletariat” by Ian Pace, (a formidable pianist and lecturer at City University, London), seems to have pushed a revisionist Trotskyist agenda. One delegate described it as a “diatribe against Mao, Stalin, Hoxha and, of course, Cardew.” (Imagine having the temerity to attack Hoxha. Tut tut. Whatever next?)

One delegate to the conference commented: “I was surprised at just how many people at the conference were actually Communists, rather than people studying music that bears some relationship to Communism. Lots of Americans, and mostly over 60. One guy had a guitar and illustrated his daughter’s paper with live musical examples, including ‘Where have all the flowers gone?’ and other 1960s favourites, and most of the audience joined in with all these songs.

“One woman — a professor from Harvard — even had tears in her eyes by the end of one of them. Not quite what I was expecting, and somewhat surreal, but educational more in a sociological than academic way. They all seemed like very friendly and good people, but the sentimentality of the idealism, and the borderline hippy-culture…”

I wish I had been there. I could have relived my youth. As a younger man, I was very interested in the way that Cardew thought to engage the community in music-making, even if this was politically-motivated. In that sense you could say that he has had a big impact on the development of musical education and outreach work undertaken by many ensembles and organisations in the decades since his death. I am specifically referring to those projects which aim to take music into communities which, traditionally, don’t have much contact with the world of “art” music — certain schools and prisons, for example.

You could say that pioneers of this work like Gillian Moore, Richard McNicol, and Peter Wiegold have been influenced by some of this early thinking. I was particularly struck by the story of Cardew joining the picket line at Grunwick and trying to teach the men some chants and songs he had specially written. This is real composer-in-the-community stuff and not too far removed from the work explored by Peter Maxwell Davies in Orkney and elsewhere. I also hear that the Grunwick heavies told him to f*** off, but that is neither here nor there. I have been approached by members of the Green and White Brigade (a group of noisy Celtic fans) to write new stuff for them at Celtic Park, but I hesitate as I don’t want to alienate them in the Cardew/Grunwick manner.

One of my most enjoyable projects as a student was being asked to return home and make notes of where live music was being used in my community. This was Ayrshire, and the town was full of coalminers and other manual workers; that is, the kind of people that the latte-sippers of the liberal-Left metropolitan elite wouldn’t recognise as the proletariat even if they trod on them.

Anyway, it was an illuminating experiment and led to an abiding interest in not just ethnomusicology, but the sociology of music generally. I was on the Left at that time, not the loony Trot wing of course — only the genuinely swivel-eyed get involved with them — rather, I had been in the Young Communist League and in and out of the Labour Party (until the early 1990s). I was a branch chairman during the miners’ strike and delegate to my constituency party, as part of a kind of Bennite caucus, I suppose. I encountered the ultra-Left groups at street level during that time and came quickly to the conclusion that they were jam-packed with poor little rich kids simply masquerading as the proletariat. Something of that aura can be palpable in artistic communities too, where a received and fashionable left-wing orthodoxy is de rigeur.

Nevertheless, Cardew has had an influence on me too. I love working in the kind of community outreach programmes I mentioned earlier, which have had the input of many composers now, over the last few decades. But the real challenge in these is to take the concept of music-making into working-class communities and try to get them involved. Where today can one hear working-class people making music, apart from at football games? Well, one answer is in Roman Catholic churches in places like Glasgow, Liverpool, and Birmingham. Ever since the Second Vatican Council the Church has been involved in generating wider, fuller involvement in the liturgy so that ordinary lay people would feel engaged in the divine praises of the church. That means creating new music for them to sing, sometimes on a weekly basis. In the Dominican church in Maryhill, Glasgow, every week I write a responsorial psalm which I teach to the congregation (Cardew/Grunwick style) just before Mass begins. They therefore sing new music on a regular basis, and this composer is fully involved in the life of his community. Do I have Cardew to thank for that? Very possibly.

So perhaps Ian Pace was right after all; perhaps we are correct to talk of “Saint Cornelius” right enough. Cantate Domino canticum novum, comrades.

Business

Tending the Gardens of Music, Part II


EDITOR’S NOTE: This essay is reprinted here with gracious permission from Encounter Books, who originally published it in 2004 as part of a volume edited by Roger Kimball and Hilton Kramer, titled Lengthened Shadows: America and Its Institutions in the Twenty-First Century.
This is the second installment of this reflection on the reality and exaggeration
of oft-repeated claims about the state of classical music today. Read the first part here.

A word about the audience – the concertgoers, the operagoers. From time immemorial, people have fretted over the “graying” of the audience, and the relative paucity of the young. This should not be high on any list of worries. As Sedgwick Clark puts it, “You come to appreciate music more when you’re older. Also you tend to have more time and money.” Carnegie Hall’s Harth says, “If you look at pictures taken during Toscanini’s concerts, you will see that the audience is a sea of gray hair. I assume those attendees are now in another realm. But people still come for concerts conducted by Simon Rattle,” and these tend also to be gray-headed.

Jack McAuliffe of the Orchestra League notes that the median age of an audience member – for an orchestral concert – is “somewhere in the mid-fifties.” And “when you say that, most people think, ‘Gee, the concert audience is over fifty-five’ or so. But what it really means is that half the people are younger than that, and half are older – sometimes a lot older. What are we supposed to do? Kick people out when they’re seventy or eight? They keep coming.” The quest – even lust – for younger people sometimes gets a little comic. They are, for many, a holy grail. Concert presenters want the young, the same as churches do. Experience has shown, however, that people take a while to come to both – that is, to music and to church.

But we should not be overly blithe. McAuliffe stresses a key difference between today and yesterday: “most people,” now, “have grown up with absolutely no exposure to classical music. People knew something about music a generation or two ago. Even if they didn’t want to, they learned something about it. Today, it’s easy to avoid, and even if you want to learn about it, it’s hard to get.” In the past, orchestras were “the provider of the end product,” and now they are “the introduction” to it. Orchestras, opera companies, and other institutions are doing what they can to fight musical ignorance, by providing pre-concert lectures, notes on the Internet, and the like.

Zarin Mehta says that it is not only lack of education that gives pause, but “lack of espousal by the media.” The larger culture seems unwilling to embrace and instill classical music. Therefore, Mehta wonders whether the gray heads will keep coming, as they always have. Not a few critics maintain that younger people would be attracted by additional contemporary music, as opposed to the standard repertory. Programming is a rich subject, demanding an essay, or a book, unto itself. But suffice it to say that evidence for this claim – newer would attract younger – is thin on the ground. Nor does common sense support it. As Mehta says, “A certain group of young people may go to an avant-garde evening, if it is created in a certain way, but when you talk about a symphony orchestra playing new music, it is as difficult for a young person as it is for an older person.” Really, “if someone has not been exposed to much music, do you give him a festival of Beethoven or a festival of Ligeti?”

Now to the death of the recital, or at least its diminishment. This is especially troubling in that a recital is, for many of us, an incomparably satisfying musical experience. Ignat Solzhenitsyn is a pianist and conductor (and a son of the great man). Of recitals, he says, “They’re going down the tubes. Apparently, they’re too boring, they require too much concentration.” And the explosion of chamber music has bitten badly into recitals, as presenting organizations “just view them as too risky, economically.”

Of course, recitals still abound at Carnegie Hall. Indeed, Carnegie has opened a new hall within its complex – Zankel Hall – that will see a great many recitals. But Robert Harth does not necessarily expect a recital to sell out. He points to one of the best events – in his view, and mine – of the 200203 season, an all-unaccompanied recital courtesy of the great Russian violinist Maxim Vengerov. “Let me ask you something,” says Harth:

What’s a successful concert? Carnegie Hall has 2,800 seats. For Vengerov, 2,000 were in attendance. I said to my board, “Is it not a success because 800 seats were empty? Or is it a success because 2,000 were filled?” It’s absolutely a success, if it’s a great concert and those who were there had a wonderful time. It becomes an unsuccessful concert when, as an administrator, you budget to sell 2,500. But if you budget to sell 1,500 or 1,800, you’ll be happy.

Harth knows that Carnegie Hall will lose money – virtually all classical-music organizations do. He just wants to lose it wisely and enrichingly (in a nonmonetary sense!).

Since 1994, Marilyn Horne has devoted a good bit of her time to the Marilyn Horne Foundation. I have frequently described this organization as a “point of light,” to adapt the famous – or once famous – term used by the first President Bush. It is dedicated, in particular, to the perpetuation of the song recital. Is it really true, I ask the great mezzo, that there are fewer recitals now than there used to be? “Oh, my God yes, please. I started going to song recitals when I was a child, and I started singing them in about 1960. From that time on, I could count on doing twenty or thirty recitals a year, depending on my availability. Some years were heavy with concerts [with orchestra] and some years were heavy with opera, but there was no question that the [recital] opportunities were there.” The number of “community concerts” has greatly decreased. And those series that remain “seldom take classical singers. They don’t take them at all, unless the singer is a big star. So where is the younger singer going to get experience?”

Horne faults the “dumbing down of America” and the tendency to “play to the lowest common denominator.” Television, computers, and other innovations play their distracting roles. Opera, the singer concedes, is doing much better than the vocal recital, which is odd, in a way, because recitals are infinitely cheaper to present. “But you have to have people in the seats,” regardless of the cost of staging the event. “And opera is much more glamorous, of course,” suited to our “very visual age. You can see this in the way casting is done, and the fact that the stage director and the scene designer have much more power than they used to have. If you read an opera review, you see that seven-eighths of it are about the production.” The music is almost an afterthought.

A special shame about the decline of the vocal recital is that there are so many today who do it well. In lieder alone, I might name Michael Schade, Christine Schäfer, Thomas Quasthoff, Marjana Lipovšek, and Thomas Hampson, and I have barely gotten started. I, of course, have heard them, in some cases repeatedly – but I frequent halls in New York and Salzburg. Marilyn Horne has sung in all fifty states – the last of which was Wyoming, where she performed just as her (classical) career was closing. (She now does pop evenings, and marvelously, too.) Whatever the cause for optimism in other areas, it seems clear that the flame of the song recital – and of the recital in general – needs serious tending, which Horne, of course, is laudably engaged in doing.

We now turn our attention to that “culprit,” chamber music. America has progressed far beyond the Budapest String Quartet, the famed four who “vent by bus.” There are dozens of string quartets, and other chamber ensembles, making a fine living. As Solzhenitsyn says, “Look at the numbers: The quantity of series and festivals devoted exclusively to chamber music is increasing every year.” The Chamber Music Society of Philadelphia, for instance, started off with a handful of concerts, and “now they’re doing seventy.” Chamber music “has gone from precisely that – a private, intimate affair [in a chamber] – to a major staple of the concert stage.”

The leading chamber-music institution in the country is the Chamber Music Society of Lincoln Center. Founded in 1969, it was a mere “niche-filler,” to use Solzhenitsyn’s term, but it rapidly grew, spawning many imitators. Its artistic director is David Shifrin, who on the side is one of the world’s foremost clarinetists. He confirms that presenters find chamber music affordable and even profitable. “You can do it in someone’s living room or you can do it in Avery Fisher Hall. Organizations that can’t afford to pay stagehands or a high rent can present a chamber ensemble of the highest quality – they can do it in a high-school auditorium.” If you have any funds at all, “you have a great shot of getting a world-class performance in great and compelling repertoire.” But “as much as I enjoy playing chamber music, these concerts have sort of taken the place of recitals. I wish there were room for both.” To be sure, presenters will still engage “the superstar pianists, but not that many violinists or cellists – to say nothing of clarinetists, flutists, or French horn players – have a shot at a recital.” So the sonata repertoire, in particular goes unheard. “Most presenters around the country go for star power, go for box office. If they can’t have a famous name, they want more people onstage.”

As for the Chamber Music Society of Lincoln Center, Shifrin believes that it will continue to flourish, if “with some bumps here there,” as in most any enterprise. And the festivals keep proliferating. “For a long time, there have been invitations to play really good music, with really good people, in wonderful places from Memorial Day to Labor Day. Now it’s even wider. Next year I’m going back to a chamber-music festival in Tucson in March.” For a quarter-century, Shifrin has been involved with Chamber Music Northwest, in Portland. That institution now operates year-round, not just in the summer. “They are able to do wonderful things there, in a city of about a million. Arguably the highest-quality cultural institution in Portland is that chamber-music festival.”

A wag once said about chamber music, “It’s like the cockroach: Try as you might, you’ll never stamp it out.” An unlovely comparison, perhaps, but clear.

In the field of education, the good news is at the top: Conservatories have rarely had it better. Endowments are full and so are the practice rooms – full to overflowing, actually. Leading conservatories are the Curtis Institute, the Juilliard School, [the New England Conservatory], and so on – names that have been renowned for decades. New on the block is the Colburn School in Los Angeles; the San Francisco Conservatory is still going strong farther north. Then there are the many music schools in universities, led, probably, by Indiana and Michigan. As Solzhenitsyn observes, there is “an obscene number” of music majors in the United States today – on the order of 100,000 a year. There are not plum jobs for all these aspirers, even if they were equal to them. But those who fall short of their highest goal may teach or otherwise stay close to music.

At Juilliard, applications increase by 10 percent annually. The school admits about 8 percent of those who apply. Joseph Polisi, the president of Juilliard, is adamant that his school provides a better education than it did, say, in 1930: For one thing, “we educate the entire human being, not just the artist.” Students are presented with a liberal arts curriculum, and they study every aspect of music, not just their specialty. In addition, says Polisi, “we preach ‘the artist as citizen,’” seeking to endow the student with “a sense of responsibility for making sure that the arts flourish in society.”

People who tend to look for a dark lining say, “Well, yes, the better music schools are at a peak, but the students aren’t American – they come from overseas, mostly from Asia.” True, but, as Zarin Mehta says, “What do you mean by American?” Many of these kids become American in due course, along with the family members who surround them, just as people have done for generations. Polisi reports that 70 percent of the pianists studying at Juilliard come from abroad. The foreign country supplying the most students overall is South Korea, followed by Canada, Taiwan, Communist China, Japan, and then the former Soviet republics. Marilyn Horne reports similar patterns at the Music Academy of the West (Santa Barbara), where she is voice director. We have gone from a time when Americans went abroad to study music and become musicians, to a time when the world beats a path to the American door.

Joseph Polisi has no doubt about Juilliard’s staying power:

I often get the Chicken Little question: Is the sky falling? Will music survive? Of course it will. I’m surrounded every day by about 800 absolutely motivated, talented, disciplined, energized young people. There’s no way in the world they’re going to be stopped in music, dance, and drama. They will create audiences, and they will be the leaders of the future. That’s what I ask them to be. Yes, the audiences of the New York Philharmonic are grayer than for Pearl Jam [a rock group]. There has never been a large niche for classical music. But it will survive.

We have a glut problem, however. Horne recalls saying fully twenty-five years ago, “We should close all the conservatories for five years,” just to give the job market a break. And “now the situation is worse!” For woodwind and brass players, life has always been tricky: Zarin Mehta tells me that, for a recent tuba opening in the Philharmonic, over 120 people applied. [Editor’s note: A current tuba opening at the Baltimore Symphony Orchestra has over 180 applicants.] One result of all this redundant talent is that players tend to be quite good, everywhere. David Delta Gier, a conductor with wide experience both in America and abroad, says, “You should hear some of the players in Sioux Falls!” (The orchestra there is the South Dakota Symphony.) The sad part of our cornucopia is that many musicians wind up disappointed. Gier knows many fellow conductors – or would-be conductors – who have not had careers, or satisfying ones, simply because of the number of podiums available (versus all those who want to stand on them). “You get into a great school, you study with a great teacher, you work hard, you do everything right, and you think you ought to be rewarded. But a lot of people have been made to realize that that’s not necessarily the case.”

It would take a very hard-headed person to state the cold fact that no one asked anyone to pursue a career in music – or in film, or in journalism, or in anything else. But he would not be wrong.

The decline in music education from kindergarten through high school is a bit of a puzzle. Contrary to what many believe, America’s public schools are awash in money. Never has per-pupil expenditure been higher. In some places it is scandalously high (for what it produces). But music has been downgraded, meaning that it is almost surely a question of priority.

Most people of a certain age – people who love music – can remember with fondness particular music teachers. Marilyn Horne had two of them with whom she kept in touch till the end of their lives. In fact, when she was making a Christmas album (with the Mormon Tabernacle Choir), she remembered a carol from her schooldays, but could not locate the music. So she called the relevant teacher and asked her for it. “All she had was the melody, because we sang without any accompaniment – we only had a pitch pipe.” Schools across the country rarely had elaborate facilities. Little Marilyn and her classmates – in Bradford, Pennsylvania – had what was called a “playroom,” down in the basement. But there was a sense of caring about music, and the other arts, and nurturing them.

Obviously, there are pockets of excellence – of caring – in primary and secondary schools. As David Shifrin says, I wouldn’t count this country out.” It is a big, continental nation, with thousands of school systems. But where music education does exist, it tends to be “aesthetic,” according to Joseph Polisi, rather than “performance-based.” In aesthetic education, “you just talk about the music. You don’t play anything. You talk about a symphony or an opera or a piece of chamber music. That’s much easier to teach, because the teacher doesn’t need to be an expert in the oboe, for example. The downside is, that kind of education doesn’t stick, in my opinion.” Performance-based education is far and away preferable. But we have apparently reached a point where any education at all is a welcome surprise.

As to the recording industry, it is certainly not true that no CDs are coming out – they are. Acres of them. But fewer are being made than in the past, particularly in the US. We could live off recording already made pretty much forever, as almost all the known repertory has been recorded, often many times over. But that would be no fun. First, new music needs to be recorded – and it regularly is, despite the griping of composers and their advocates – and, second, it would be a shame not to capture musicians of today, or of the future, even in the most familiar repertory. Yes, we should have Renée Fleming’s Violetta. And we should have Michael Schade’s Schöne Müllerin, no matter how good Fritz Wunderlich’s is.

I will share an anecdote that speaks to the nervous state of recording. It comes from Marilyn Horne, talking about Deborah Voigt, one of the most important sopranos now on the scene. Voigt was scheduled to appear in a gala for Horne’s foundation. But she called Horne to say, “I would never do this to you, but I have a chance to record Wagner duets with Domingo, and it would be at the exact same time, and I feel I can’t pass it up, because I simply don’t get to record.” Needless to say, Horne understood, and released her; the recording – a superlative one on EMI – was made.

Horne is incensed at one tactic of the record companies:

They’re marketing singers as opera singers who aren’t opera singers! Andrea Bocelli, Charlotte Church …Whatever else they are – and a person may like them – they’re not opera singers. I let out a yell the other day, because I was doing the crossword puzzle, as I do daily, and one clue was “Tune for Bocelli.” It turned out to be “aria,” and I went, “&*@!” I wish him well, and he has a place, but please don’t call him an opera singer.

This would be especially misleading, according to Horne, to those who are new to operatic music or to classical music in general. I could argue that Bocelli and other such “soft” singers are good for music – partly as a starting point for the public, a kind of gateway – but Horne, whose musical standards are rigorous, has a point.

We should also understand that not all companies have flopped with classical CDs. As Benjamin Ivry reported in The Christian Science Monitor, “independent” labels such as Naxos, Chandos, and Harmonia Mundi are more than getting by. “Naxos is thriving,” said Klaus Heymann, that label’s founder, “and other independents who make interesting recordings people want to buy are also doing well. …What has been killed, or rather committed suicide [!], are the big-budget, all-star productions which got so expensive that they could never recoup their investment.” And Bernard Coutz, founder of Harmonia Mundi, remarked sensibly, “No one killed classical music, which makes up part of the patrimony of humanity.” (In 1997, the critic Norman Lebrecht published an incendiary book called Who Killed Classical Music?) “Across 2,000 years of history, classical music, like painting or fine cuisine, has not necessarily attracted great crowds …but it has always interested people who by luck or talent have learned to love it.” That is an attitude of maturity.

A major issue for the first part of our century is, as Robert Harth puts it, “How do you legislate the use of music over the Internet? How do you not overpay, not underpay, not take advantage of musicians?” Harth expects that people will “get their musical fix” from the Internet the way they once did from the radio, and that is already occurring. A new site iClassics is offering “webcasts” – a new word that may become as familiar as “broadcasts” – meaning that people can watch and listen to concerts, over the Internet, for free. How, then, does a company make money? As a representative explained to me, the hope is that those watching and listening for free will come to like the performer, or the music, and thus attend a concert or buy a CD. All involved are still feeling their way around in the new era.

As I mentioned earlier, musicians are beginning to make CDs on their own – without benefit of the big labels – and peddling them themselves. David Shifrin observes that “technology is such that nay musician who really wants to be heard, and recorded for posterity, can just go ahead and do it. It costs practically nothing to record and produce CDs, compared to what it used to cost with vinyl.” As a result, “you have a proliferation of vanity recordings, plus small labels that have success.” The cellist David Finkel makes big-time Deutsche Grammophon recordings with the string quartet of which he is part: the Emerson. But he and his wife – the pianist Wu Han – started www.ArtistLed.com which they bill as “classical music’s first Internet recording company.” Other musicians have started similar enterprises. Shifrin notes that “recordings are much easier to find on some websites than they were when you actually had to find a record store, a physical, bricks-and-mortar store. This whole trend is in its infancy.”

Here again, we “evolve,” to use the word that Joe Volpe has learned to love.

You could be sour about the music industry if you wanted to be. Classical radio stations are dying – even when you can make money in classical, you can make more in pop. But a person can buy Heifetz in the Brahms and Tchaikovsky concertos for seven bucks. And you can listen to the world’s best classical stations via the Internet, wherever they are, and wherever you are. It was said, eons ago, that radio would kill concerts, and then that the LP – mass produced and marketed – would. But concerts kept growing in popularity. Sadly, few orchestras now broadcast nationally. But the musicians’ union has a lot to answer for. It may have helped to make its members more prosperous, but it has been self-defeating in other ways. Orchestras don’t broadcast nationally – or record much – because of rigid union rules and, if I may, dumb, fruitless greed.

Some lament that classical musicians are ignored today, kept off the tube and Time magazine’s cover. The critic and scholar Stuart Isacoff informed me that, when Anton Rubinstein first came to this country, he was greeted with a torchlight parade. And yet this day has its celebrities, ones so big they are known by their first names alone: Itzhak and Yo-Yo; Luciano, Plácido, Renée, Bryn. Some critics shudder at the Three Tenors stadium concerts, those vulgar spectacles – yet these may be the same critics who complain that classical music has no connection to the broader public. It is merely human to want things on one’s own terms.

Music-lovers are a terribly nostalgic lot, always going on about golden eras (long past, of course) and cluck-clucking over the present. But there are great and historic musicians in every age – we simply tend not to recognize them when they are before us. The present age, in my view, is a thrilling one for singing. I could give you a list – a long one. And, yes, Heifetz and Milstein are dead. But have you heard Hilary Hahn and Maxim Vengerov? Rostropovich is getting old, but have you heard Han-Na Chang? Rostropovich certainly has: The young lady – girl, really – was the first cellist with whom Slava ever recorded, as conductor. Eventually, these young musicians will teach, and create protégés. Hilary Hahn studied with Jascha Brodsky, who studied with Ysaÿe and Zimbalist. And so it goes.

Our musical institutions will survive because people insist that they do – not a vast number of people, as compared with those who love sports or soda, but enough people. As Sedgick Clark says, “Beethoven, Tchaikovsky, Stravinsky, and the rest will always be performed. Always. There’s no doubt about it. And, incidentally, I have no problem viewing orchestras [for example] as museums.” This is one of the great sneers: that our institutions have become museums. “They are museums, no less than the Metropolitan Museum of Art of the Museum of Modern Art. And there’s nothing wrong with that. That doesn’t mean that the orchestras don’t play contemporary music – they bring it into the museum, and whether it stays on exhibit remains to be seen.” I hasten to add that a museum is not a mausoleum. There is great life – throbbing, comforting, provocative, glorious life – in those musical museums of ours.

It pays to remember, too, that people who have been around for a while tend not to sweat the future of classical music. “The pendulum swings back and forth,” says Gary Graffman. Already he has lived “through two or three of these round-trip swings!” To obsess over the fate of classical music, notes Graffman, is like obsessing over the fate of the stock market: We should take the long view, and not get carried away by sharp spikes up or sharp spikes down. Echoing our chairman of the Federal Reserve, I might say that both irrational exuberance and irrational gloom are errors to be avoided. And do not, as Gary Graffman says, make the mistake of thinking that “the audience is limitless.” Always there will be classical-music fannies in the seats – just don’t create a ridiculous excess of them (seats, that is).

And allow me a final repetition: Our institutions will not prosper by themselves. One has to to work at them. One has to tend the gardens of music, and they will indeed grow, or if not grow, at least not die, blooming again every year, to one degree or another. America is lucky in its plenitude of gardeners, and the gardens they make. Amidst all the hand-wringing – some of it justifiable – we should pause, in gratitude, to fold those hands as well.

Architecture

Culture War Redux


EDITOR’S NOTE: This essay is reprinted here with the gracious permission of the Newington-Cropsey Cultural Studies Center. It first appeared in their journal American Arts Quarterly, Fall 2014, Volume 31, Number 4.

There was a time in America when virtually all intellectual activity was derived in one way or another from the Communist Party… resulting in a disastrous vulgarization of intellectual life, in which the character of American liberalism and radicalism was decisively – and perhaps permanently – corrupted.*

—Robert Warshow (1947)

Several years ago, I was having lunch with Henry Hope Reed, the author of The Golden City, one of the most important books of twentieth-century architecture criticism. At some point, he exploded with frustration, asking “Where did all this awful modernism come from?” Frankly, I was surprised. It never occurred to me that a scholar of Reed’s capabilities and knowledge would confess ignorance about such an important topic, but he was serious. The rest of our conversation focused on a vain attempt on my part to identify the course of events that led to the destruction of the academy and the classical tradition, the rise of modernism and its spawn, postmodernism. It was too long and complex a topic to explain over lunch, especially to a scholar afflicted with a hearing impairment.

With the collapse of the Soviet empire in 1989, the question lost its relevancy. But postmodernism, with its ironic, anti-American, anti-religious ideology, continued to shape Western culture. In the twenty-five years since that collapse, with two dozen emerging nations subsequently freed, little serious discussion has been devoted to communism and its liberal off-shoots. However, the tsunami of postmodern culture has not only undermined the quality of the fine arts, but deconstructed the last redoubt of American creativity, popular culture – movies, comic books, theater, music, photography, fashion, interior design. The twenty-foot puppy atop the Metropolitan Museum of Art, a plastic Christ submerged in a vial of artist’s urine, inane poetry, the decline of education, and the rejection of timeless standards of aesthetics and beauty have opened a vast chasm in American civilization. The elimination of right and wrong, beauty and craft, and the criterion of excellence have effectively dumbed down popular appreciation of values that contributed to making this nation great. In hindsight, it was American popular culture – not high culture – that more truly preserved aesthetic standards during the 1950s. Unfortunately, it was mostly teenagers who recognized the creative value of that culture. Adults, mostly parents and the critical establishment, deplored “low culture,” referring to it as trash. One exception was Robert Warshow (191855), a much-admired critic for the Partisan Review and Commentary.

As a young artist during the 1950s, I immediately got the point of modernism – to maintain a high aesthetic without relying on traditional narrative structure. But it required some effort to remove the crust of politics that had been applied to it during the 1930s – progressively distorting its deeper meaning and importance – by communist idealists, liberals, radicals, and fellow travelers, most notably in the arts and education. During the same period, loyal Americans responded similarly with their own political agendas.

To understand the infiltration of political ideology into American high culture, one must recall that it was the height of the Cold War. It was the period of the Berlin Airlift and the Cuban Revolution, Russia’s stealing of atomic bomb secrets, the Rosenbergs, Whitaker Chambers’s Witness, the Hollywood Ten, and Senator Joseph McCarthy and the House Un-American Activities hearings, the banning of comic books, rock-n-roll and “salacious” movies, and the stifling of students’ expressive behavior in schools. During this time, Dr. Frederic Wertham, author of Seduction of the Innocent, testified before a congressional sub-committee chaired by Senator Estes Kefauver about comic books’ subversive effect on children. Wertham and other “experts” singled out the burgeoning publisher EC Comics, a small publisher that employed highly talented, creative artists and writers – many of them teenagers just out of art school, particularly Cartoonists & Illustrators in New York City. It was an unfortunate setback for American popular culture. Similar attacks were pressed against pop music, particularly rock-n-roll. Wertham and the subcommittee did not criticize the big publishers, including Dell, DC Comics and National. Unfortunately, even astute critics such as Hilton Kramer regarded comics and most movies as “trash.”

In the beginning, it was hard to separate the politics of patriotism from the Marxist propaganda that seeped into every aspect of American life, undermining the pillars of society, mores, religion, and patriotism. Those who opposed the infiltration of propaganda, especially in the arts, mass media, movies, newspapers, television, and radio, included stalwarts such as Hilton Kramer, T.S. Eliot, Lionel Trilling, Norman Podhoretz, and Midge Dector. It seemed to me, even as a student, that the issue was not solely a political matter, but also aesthetic. Later, postmodernism would leave a gaping hole in American cultural and civic life with its unrelenting attack on aesthetics, beauty, and sacred iconography.

It was no coincidence that, during the subsequent fifty years of the Cold War, it was not possible to create a successful memorial for Franklin Delano Roosevelt on the National Mall. One proposal for four towering, white-concrete, monolithic slabs drew the outrage of the Roosevelt family. Plans for the memorial were put on hold for decades. The installation of Maya Lin’s Vietnam Veterans Memorial in 1982 restored interest in projects for the Mall. The controversy over appropriate styles has yet to be resolved, however. In 1997, President Bill Clinton dedicated the Franklin Delano Roosevelt Memorial, created by American sculptor George Segal. The artist’s approach was to literally pour wet concrete over living models, let it harden to the point that it could be removed and made into casts. So grotesque was the outcome that many websites devoted to the memorial avoid reproductions of the statues, focusing instead on the memorable words uttered by Roosevelt during his administration, carved into blocks of stone framed by small waterfalls. Half a dozen modernist-style memorials, some even worse, have since been installed on the National Mall.

The problem is not limited to the memorials’ ugliness, but includes the mundane, meaningless themes and iconography used in honoring the great people and heroic events we mean to celebrate. In contrast, the success of Maya Lin’s Wall and Frederick Hart’s Three Soldiers at the Vietnam Veterans Memorial is based on the themes of honor and respect to those who served. The beauty and gravitas of these works derive from their intent. The FDR Memorial resembles a cartoon park designed by Jeff Koons. No doubt someone at this moment plans to contract Koons to create a future memorial. Recent doubts about Frank Gehry’s design for the Eisenhower Memorial call into question whether postmodern artists can create fitting memorials.

During the 1950s, neither Russian dictators nor patriotic Americans were all that interested in aesthetics or civic beauty. The City Beautiful Movement of the nineteenth century was over, and their primary focus was political and ideological. The Cold War – occasionally hot in places such as Korea, the Middle East, Central America, and Africa – was a distraction from cultural events. The communists promoted narrative realist paintings, which gave an unrealistic picture of the revolution of Lenin and Stalin. Americans, to the degree that they paid attention to the arts, accepted modernism, if only to prove to the world that American art was more progressive than fascism, Nazism, and communism. An old joke shared among artists at the Russian Academy (who were well trained in traditional academic skills): if you painted dour Soviet life as you saw and experienced it, you were sure to be sent to a slave camp in Siberia. Modernist abstraction was dealt with more harshly. The abstract, Constructivist artist Kazimir Malevich was sent to the Gulag prison to be “re-educated.” When he emerged, tortured and disheartened, this great artist was ordered to paint scenes of smiling peasants with brand new (nonexistent) harvesters, while millions of farmers in the Ukraine starved. During Glasnost, under Mikhail Gorbachev, abstract artists were tolerated as long as all the money derived from sales to the West were turned over to the government. For a while, they did a thriving business with Western collectors, even though modernism in the West was dead by the 1970s. The corruption of the art market continued, fueled by the rapacious business market and hundreds of modern art museums, galleries and art departments at U.S. universities.

American Arts Quarterly (AAQ) has long followed the decline of Western modernism and the need for a new vision to spark a renaissance in all the arts. Ironically, Russia – or what is left of the Soviet Union – finds itself in a similar bind. In June, Radio Free Europe broadcast that the Russian government had created a major new agency, the Directorate for Social Projects. Its first national conference was held in the city of Krasnadar, on the Ukrainian-Russian border, near Crimea, which Russian military forces had just invaded.

According to the Russian website, monitored by Radio Free Europe, the directorate will be controlled by the Russian President. Its mission is to strengthen “the spiritual and moral foundations of Russian society” and to improve “government policies in the field of patriotic upbringing.” The ministry will be under the direct control of the Russian President. Interestingly, the core of this proposed revival of Russian culture, which is especially focused on youth, does not include communist propaganda, but pre-revolutionary values. Its purpose is nationalistic: the reclaiming of ancient Russia’s spiritually and aesthetically rich heritage and culture. Commentators on Radio Free Europe said the new agency could prove instrumental in filling the ideological vacuum left by the Soviet collapse, to correcting mistakes made under the regimes of Lenin and Stalin. Sadly, the present regime, socially oppressive and aggressively militaristic, seems ill-suited to the task.

In the years after World War II and the Cold War, we ignored the task of revitalizing American culture and education. During the 1990s, I served on the President’s Committee for National Standards for American Education K-12. Its members were composed primarily of business people and professional educators who had never heard of the word “renewal.” Traditional visual-art education and skills were shunned. The report, National Standards for Arts Education (1994), was prepared and published under a grant from the Department of Education, the National Endowment for the Arts and the National Endowment for the Humanities, and authorized by Congress.

Today, we find ourselves in another race with Russia and the Eastern nations, most obviously economic but, more crucially, cultural. We face two obstacles: much of American cultural history in the twentieth century was shaped by left-wing and liberal values; and the cognoscenti, the business community and government have been indifferent to the great decline in American standards and values, especially in education. Too many young people are falling into functional illiteracy. As Weird Al Yankovic sings in his brilliant pop music parody “Word Crimes”: “Your grammar’s errant … you’re incoherent.” Does anyone appreciate the irony that it is the inheritor of the communist empire, a former KGB officer of the Cold War, who seeks to “restore national pride, promote patriotism and strengthen the spiritual and moral foundations of Russian society”?

Our nation was founded on the ideals and rights promoted by the Declaration of Independence and the Constitution and those principles evolved through the growth of American culture. The primitive tiny group of independent states and territories – not yet a nation – gave birth to the architecture that distinguishes our nation’s capital. The painter Benjamin West (17381820) and Thomas Jefferson, as architect, initiated the patriotic, neoclassical style that not only inspired American art, but influenced the evolution of the French Royal Academy – from the eighteenth-century Rococo style to the neoclassical spartanism of Jacques-Louis David (17481825), which prevailed until World War I. President George Washington wrote to Gouverneur Morris that he believed virtue, the arts and humanities were permanently interconnected, and that Americans should act accordingly.

AAQ has devoted so much time to the failures of postmodern art that clutter museums, universities, and our public and civic spaces, that I will spare the reader further jeremiads on my part, except to note one important issue: the future of the National Mall. The monuments of the last sixty years (with the exception of Maya Lin’s Wall and Frederick Hart’s Three Soldiers, both part of the Vietnam Veterans Memorial) have been artistic and thematic failures, detracting from the gravitas and sacredness of this hallowed ground. On a brighter note, the Brooklyn Academy of Music (BAM) received the National Medal of Arts from President Barack Obama during a ceremony at the White House in July. BAM is noted for eclectic film series, including classic American movies that highlight the twentieth century’s most important art form, which grew out of the American popular culture. As he handed the award to the academy’s president, Karen Brooks Hopkins, the president remarked: “The moments you help create – moments of understanding or awe or joy or sorrow – they add texture to our lives, they are not incidental to the American experience – they are central to it. They are essential to it.”

Throughout our history, American culture has been fueled by creative anti-establishment energy. But that spirit of rebellion found a counterbalance in deeply rooted respect for traditional values, in a taste for direct storytelling and humor, and in community and civic pride. We have a healthy skepticism of officialdom, and any attempt to engineer much-needed changes in the arts through dogma and censorship will fail. But cultural institutions and the government can support and foster the individuals and groups that, for the last few decades, have worked to reclaim skills, communicate with an aesthetically engaged public, and promote beautiful and meaningful public spaces. In the best American tradition, that enterprise should encompass both the fine arts and pop culture – a powerful antidote to totalitarian agendas.

Endnotes

*Robert Warshow, The Immediate Experience: Movies, Comics, Theatre and Popular Culture (New York: Doubleday & Company, 1962), p. 33.

Radio Free Europe: Radio Liberty, “Putin Creates Agency to Restore Russia’s National Pride” (June, 2014).

 The Brooklyn Paper (July 29, 2014).

Composition

The Post-Modern Ear


In Gurrelieder, Verklärte Nacht, and Pelléas et Mélisande Schoenberg showed total mastery of tonality and of late romantic harmony, and these great works entered the repertoire. But by the time of the Piano Pieces op. 11 Schoenberg was writing music which to many people no longer made sense, with melodic lines that began and ended nowhere, and harmonies that seemed to bear no relation to the principal voice. At the same time it was clear that Schoenberg’s atonal pieces were meticulously composed, according to schemes that involved the intricate relation of phrases and thematic ideas, and this was another reason for taking them seriously.

In due course meticulousness took over, leading to an obsession with structure and the quasi-mathematical idiom of twelve-tone serialism, in which the linear relations of tonal music were replaced by arcane permutations. The result, in Schoenberg’s hands, was always intriguing, and often (as in the unfinished opera Moses und Aron, and A Survivor from Warsaw) genuinely moving. Schoenberg’s pupils Alban Berg and Anton Webern developed the idiom, the one in a romantic and quasi-tonal direction, the other towards a refined pointillist style that is uniquely evocative. For a while it looked as though a genuine school of twelve-tone serialism would emerge, and displace the old tonal grammar from its central place in the concert hall. Figures like Ernst Krenek in Austria, Luigi Dallapiccola in Italy and Milton Babbitt and Roger Sessions in America were actively advocating twelve-tone composition, and also practising it. But somehow it never took off. A few works – Berg’s Violin Concerto, Dallapiccola’s opera Il Prigionero, Krenek’s moving setting of the Lamentations of Jeremiah – have entered the repertoire. But twelve-tone works remain, for the most part, more items of curiosity than objects of love, and audiences have begun to turn their backs on them.

It should be remembered that those experiments were begun at a time when Mahler was composing tonal symphonies, with great arched melodies in the high romantic tradition, and using modernist harmonies only as rhetorical gestures within a strongly diatonic frame. In England Vaughan Williams and Holst were working in a similar way, treating dissonances as by-ways within an all-inclusive tonal logic, while in America inputs from film music and jazz were beginning to inspire eclectic masterpieces like Roy Harris’s Third Symphony and Gershwin’s Rhapsody in Blue. A concert-goer in the early 1930s would therefore have been faced with two completely different repertoires – one (Vaughan Williams, Holst, Sibelius, Walton, Strauss, Busoni, Gershwin) remaining within the bounds of the tonal language, the other (Schoenberg and his school) consciously departing from the old language, and often striking a deliberately defiant posture that made it hard to build their works into a concert program. Somewhere in between those two repertoires hovered the great eclectic geniuses, Stravinsky, Bartók and Prokoviev.

The contest between tonality and atonality continued throughout the 20th century. The first was popular, the second, on the whole, popular only with the elites. But it was the elites who controlled things, and who directed the state subsidies to the music that they preferred – or at least, that they pretended to prefer. From the time (1959) when the modernist critic Sir William Glock took over the musical direction of BBC’s Third Programme, only the second kind of contemporary music was broadcast over the airwaves in Britain. Composers like Vaughan Williams were marginalised, and experimental voices given an airing in proportion to their cacophony. During the 1950s there also grew up in Darmstadt a wholly new pedagogy of music, under the aegis of Karlheinz Stockhausen. Composition, as taught by Stockhausen, consisted in random outbursts that could be described, without too much strain, as groans wrapped in mathematics. The result makes little or no sense to the ear, but often fascinates the eye with its nests of black spiders, as in the scores for Stockhausen’s Gruppen or the 6th String Quartet by Brian Ferneyhough.

The trick was successful. Stockhausen’s works received and still receive extensive, usually state-subsidised performances all across the world. His older Austrian contemporary, Gottfried von Einem, who was at the time writing powerful operas in a tonal idiom influenced by Stravinsky and Prokoviev, was in comparison ignored, not because his music is trivial, but because he was perceived to be out of touch with the new musical culture and exhibiting dangerous vestiges of the romantic worldview.

Those days are past. It is now permissible to like Sibelius and Vaughan Williams, and to believe that they are superior – which they clearly are ­– to Stockhausen and Boulez. It is permissible to reject the notion that tonality was made irrelevant by the atonal school, and to recognise that some of the greatest works in the tonal tradition were composed in the middle of the 20th century: Rachmaninoff’s Rhapsody on a Theme of Paganini, for example, Strauss’s Four Last Songs, Britten’s Peter Grimes, major symphonies by Shostakovitch and Vaughan Williams, Aaron Copland’s Clarinet Concerto and Appalachian Spring. Some of these – the Rachmaninoff and the Strauss – could be seen as extracting unexploited remainders from the tonal tradition. Others – Britten  and Copland – were more actively engaged in renewing the tonal tradition, drawing out new kinds of melodic line and novel harmonic sequences.

In The Philosophy of Modern Music (1958) Theodor Adorno argued that tonality was nothing but the exhausted remainder of a dead tradition. But by the time he wrote it was atonality and not tonality that was exhausted. The radical modernist idiom was kept going by Darmstadt, by the system of official patronage and by the fact that real musical education, which used to be a household requirement, had been effectively destroyed by the invention of broadcasting and recording, so that few people felt confident in questioning the radical avant-garde. But the real experiments – those that drew freely on the tonal tradition and on the eclectic spirit of Western civilisation, like the Turangalila Symphony of Messiaen, the remarkable Star-Child oratorio by George Crumb, and the triple concerto of Michael Tippett – entered the repertoire without any need for the critical hype and institutional support enjoyed by Stockhausen and Boulez.

There is another reason for the brief ascendancy in those days of the avant-garde, and one that bears heavily on the future of Western music. During the course of the 20th century a wholly new kind of popular music emerged. Nobody can say, in retrospect, that the waltzes and polkas of Strauss or the operettas of Léhar and Offenbach belong to another language and another culture than the symphonies of Brahms or the music dramas of Wagner. Strauss (father and son), Léhar, Offenbach are now counted in the “classical” repertoire, just as much as Wagner, Brahms and the other Strauss. And the distinction between popular entertainment and high art is internal to their repertoire: the Overture to Die Fledermaus and the Hungarian Dances of Brahms surely stand side by side. They reach back across a century and a half to the dance suites of Bach and the ballets of Rameau – serious celebrations of joyful and light-hearted ways of being.

Only in the 20th century did popular and serious music finally divide, and the principal reason for this was jazz. The origin of this remarkable idiom is veiled in obscurity, though it is evident that it absorbed, along the way, both the syncopated rhythms of African drum music, the blues notes that come from attempting to unite the pentatonic and the diatonic scales, and the chord grammar of the Negro spirituals. The jazz idiom showed a remarkable ability to develop, so that an entirely new harmonic language grew from it, and soon became the foundation of a new kind of popular song and dance. It was this quintessentially American idiom that most got up the nose of Adorno during his time as an exile in Hollywood, and which served as his proof that tonality was destined to degenerate into short-breathed melodies and repetitious sequences.

It is true that improvisation around a “jazz standard” is a very different thing from the far-ranging musical thinking that we find in the concert-hall. A work that returns constantly to the same source for refreshment, and goes on “forever” precisely because it goes on only for a moment is a very different thing from the symphony that develops thematic material into a continuous musical narrative. But Ravel, Gershwin and Stravinsky showed how to incorporate jazz rhythm and melody and even jazz harmonic sequences into symphonic works that had some of the long-distance complexity of the classical tradition. Meanwhile there emerged a new form of popular music, on the edge of jazz, but reaching into the world of folk melody and light opera. This was the idiom of the Broadway Musical and the American Song Book. Brilliant musicians like Cole Porter, Hoagy Carmichael, and Richard Rodgers became household names, with songs that our parents knew by heart, and which defined a new kind of taste. This was music to be sung around the house, which normalised the emotions of ordinary people as they endeavoured to cope with the new world of machines, gadgets, social mobility, fast romance, and easy divorce. Thus began the great fracture in the world of music between “pop” and “classical”, in which it became ever more important for the critics to side with the classical tradition, and to find something that distinguished modern composers in that tradition from the “easy listening” and “light music” that filled the suburban bathroom.

For a while, therefore, there was an added motive for composers to take the path of radical modernism, and so to give proof that they belonged to the great tradition of serious musical thinking. A composer like Boulez, ensconced in the madhouse of IRCAM in Paris, could be, as Hamlet put it, “bounded in a nutshell and count himself king of infinite space”. Insulated from the vulgar world of musical enjoyment, sending out musical spells into the electronic ether, the composer began to live in a world of his own. That it should be Boulez who received the accolades and not Maurice Duruflé or Henri Dutilleux is explained by the enormous publicity value of difficulty, when difficulty is subsidised by the state. The radical modernists had succeeded in persuading the official bodies that they were keeping alive the flame of high art in the face of an increasingly degenerate pop culture. And for a while, following the transformation of rhythm and blues into a universal idiom of song and dance by Chuck Berry, The Beatles, and The Rolling Stones, it seemed as though they were right. What did this new popular music have to do even with the comparatively refined language and domestic charm of the Broadway musical, still less with the symphonic and operatic traditions?

But then the whole thing collapsed. Impassable divides have an ability to survive in the old hierarchical culture of Europe; but they don’t last for long in America. Composers like Steve Reich and Philip Glass had no desire to separate from their hippy friends, or to lose the most important benefit that makes the life of a composer worthwhile, namely money, and the audience that provides it. There emerged the new idiom of minimalism, in which the harmonic complexities of the modernists and those of the great jazz musicians like Monk, Tatum, and Peterson were both rejected in favour of simple tonal triads, often repeated ad nauseam on mesmeric instruments like marimbas. The result, to my ear utterly empty and the best argument for Boulez that I have yet encountered, succeeded in entering the repertoire and gaining a young and enthusiastic audience. This music is written for the concert hall, but uses the devices of pop: mechanical rhythm, unceasing repetition, fragmented and constantly repeated melodic lines, and a small repertoire of chords constantly returning to the starting point. It has joined the world of “easy listening”.

Whether Reich and Glass entitle us to talk of a new and “postmodern” idiom in the world of serious music I doubt. For this is not serious music, but a kind of musical void. Listening to Glass’s opera Ekhnaton, for instance, you will be tempted to agree with Adorno, that the musical idiom (let’s not speak of the drama) is utterly exhausted. But then along came John Adams, whose mastery of orchestration and knowledge of real tonal harmony began to redeem the minimalist idiom, and to bring it properly into the concert hall. And other American composers followed suit – Torke, Del Tredici, Corigliano, Daugherty – writing “tonal music with attitude”, inserting advanced harmonic episodes into structures that make thematic and rhythmical sense. In Britain a new wave of tonal composers has also emerged, some of them – like James Macmillan, Oliver Knussen, and David Matthews beginning as radical modernists – but all moving along the path mapped out by the great Benjamin Britten, out of the modernist desert into an oasis where the birds still sing. Such composers learned the lesson taught (however clumsily) by Reich and Glass, which is that music is nothing without an audience, and that the audience must be discovered among young people whose ears have been shaped by the ostinato rhythms and undemanding chord grammar of pop. To offer serious music to such an audience you must also attract their attention. And this cannot be done without rhythms that connect to their own bodily perceptions. Serious composers must work on the rhythms of everyday life. Bach addressed listeners whose ears had been shaped by allemandes, gigues and sarabandes – dance rhythms that open the way to melodic and harmonic invention. The modern composer has no such luck. The 4/4 ostinato is everywhere around us, and its effect on the soul, body and ear of post-modern people is both enormous and unpredictable. Modern composers have no choice but to acknowledge this, if they are to address young audiences and capture their attention. And the great question is how it can be done without lapsing into banality, as Adorno told us it must.

Philosophy

The Persistence of Beauty


EDITOR’S NOTE: This is the address delivered by invitation to the Academy of Philosophy and Letters at its annual meeting in June, 2015.

It may be that the greatest challenge facing those who love classical music in our modern age is the one facing those who do not also love Beauty. Those who reject the idea of Beauty, who deny its value, or who relegate it to meaninglessness – as in fact so many of today’s most vocal proponents of classical music emphatically do – are at a loss to explain what it is that music offers us. What makes it worth conserving? What gives it meaning or makes it relevant to our lives? If classical music is not about beauty, then what is it about?

We might convincingly characterize all of classical music’s present struggles, as well our orchestras’ persistent failures, to find a place in today’s Brave New World as attempts to answer that question, avoiding a commitment to Beauty at whatever the cost. Our orchestras are in this predicament because they are, for the most part, run by those who do not admit or understand the nature of Beauty – or else who cannot or will not defend it. And let’s face it, it’s a dangerous thing to defend Beauty today. You’re likely to be assaulted with the Ugly stick. Many of those who would have stood up for Beauty very probably learned along the way that it is better to keep your head down and your mouth shut; it is far pleasanter, in many ways, to just go along with the rabble than to oppose it. And for the rabble, it’s now an unassailable given that music is not about Beauty.

Of course, the most obvious efforts to deny Beauty in classical music are the attempts to make the music itself ugly, or else to make it ridiculous. With that tactic alone orchestras have managed to drive away a great many decent people during the course of the last century. Music, the Modernists told us, has to be ugly because modern life is ugly. Webern and his Modernist pals may have been quite certain we’d all one day be whistling their horrendous atonal “tunes,” but they’d be hard pressed to find anyone today who could recall one. The Postmodernists tell us music must be ridiculous because life is ridiculous. They brought us stunt-men like John Cage, and pieces like the one I recorded with a European orchestra recently that included a part in the score written for an inaudible dog whistle. To drive the point quite literally “home,” Modernists house our orchestras in brutalist buildings of rust- and algae-streaked concrete, and Postmodernists impose on us concert halls that look like crashed-landed spaceships. Well, perhaps much about the way we live now is ugly and ridiculous, but we have only to look around us to be convinced that it’s largely the crackpot theories of the Modernists and Postmodernists that make it so.

Still, perhaps in the wake of the sickening devastation of the First and Second World Wars it was difficult not to sympathize with the Modernists’ sentiment. And that’s when the idea first seriously took root in the international music community. The horror that broke upon the world with the dawn of industrialized warfare must have seemed to suggest that the modern condition was one of an abject and novel ugliness. What the argument depends upon, however, is the assumption that, in an ugly world, Beauty is no longer relevant.

And it’s a losing argument. The ugly and the ridiculous in musical composition have been largely defeated in our concert halls because they have been rejected unequivocally by the human ear. When they do appear in a concert program today they are not-quite-ingeniously sandwiched in the middle of the evening, because programmers know that audiences will arrive late or leave early to avoid them. And it’s no good scorning the audience for its “philistine” appreciation of Beauty. They’ll just elect not to show up for the scorn or for anything else, either. In fact, not surprisingly, that is exactly what has happened as naturally conservative audiences abandoned their symphony orchestras.

It’s the source of much consternation for those who expect classical music to go the way of art, where fame and fortune reward offensive scribbles, mindless drippings, pickled sharks, and giant balloon animals. David Goldman, writing as “Spengler” about the phenomenon, wondered at the fact that art galleries devoted to ugly modernist art should be full while concert halls featuring the musical equivalent are empty:

When you view an abstract expressionist canvas, time is in your control. You may spend as much or as little time as you like, click your tongue, attempt to say something sensible and, if you are sufficiently pretentious, quote something from the Wikipedia entry on the artist that you consulted before arriving at the gallery. But when you listen to atonal music, you are stuck in your seat for as long as the composer wishes to keep you. It feels like many hours in a dentist’s chair from which you cannot escape. You do not admire the abstraction from a distance. You are actually living inside it. You are in the position of the fashionably left-wing intellectual of the 1930s who made the mistake of actually moving to Moscow rather than admiring it at a safe distance.

Music, perhaps for precisely this reason, has resisted the ideological uglification that the Brave New World order has imposed more successfully on its cousins Art, Poetry, and Literature. Music is still an unconquered repository of Beauty, standing like a fortress above the onslaught, built on a canon to which we still respond and always return. Orchestras, however disheartened they may profess to be at the prospect, will always perform Beethoven’s Fifth because audiences will always want to hear it. In fact, they will be more inclined to hear it the uglier our world becomes.

And that is because beauty does not deny the ugliness, the pain, the torments, the sorrows, or even the ordinariness or baseness of existence; it transforms them. Writing at the turn of the century about the push to make poetry vulgar, Samuel McChord Crothers put it in much the way any normal, decent person might. He called this person The Gentle Reader and he gave him these words:

When the poet delves in the grossness and the slag, he does so as one engaged in the search for the perfect. …So I say, when drain pipes and cross-cut saws and the beef on the butcher’s stalls are invested with beautiful associations and thrill my soul in some mysterious fashion, then I will make as much of these things as I do of the murmuring pines and the hemlocks. When a poet makes bank clerks and stevedores and wood-choppers to loom before my imagination in heroic proportions, I will receive them as I do the heroes of old. But, mind you, the miracle must be actually performed; I will not be put off with a prospectus.

In the canon of classical music, the miracle is often performed, and we attend concerts precisely to witness it – to take part in the miracle. Bank clerks and stevedores and wood-choppers alike realize in Pergolesi’s Stabat Mater – or in Bach’s St. Matthew Passion, Wagner’s Liebestod, Britten’s War Requiem, or the first movement of Tchaikovsky’s sixth symphony, for instance – at once both the commonality and the peculiarity of their condition and its woes, and they participate in the transformation of the slag and sorrow that accompanies their journey through the world into something transcendentally beautiful that shines from beyond it. When we reject Beauty – when we insist on wallowing in vulgarity and ugliness – what we ultimately reject is this possibility of transcendence. It might be even more accurate to say that we reject Beauty because we first reject the Transcendent Himself.

Without a way to reach beyond it, we are left to wander for a lifetime through the earth-bound desolation of our material reality, after which there is simply nothing. We retain, nevertheless, our deep need to escape from the bleakness of existence. But our only option now is to create our own heaven right here in the dust. We must shape our physical world into Utopia, by ourselves, with just the strength of our wills.

So what next for those who insist that music is not about Beauty? If music cannot, through Beauty, transform our relationship with or transcend the ugliness of reality, then it must change physical reality itself in order to eliminate ugliness. It must transform society. Next comes the insistence that we attach classical music to an ideology – to “change we can believe in.”

Orchestras, desperate to be relevant now that Beauty has been declared ir-relevant, get busily to work on everything except that one thing which they essentially exist to do. Sure, they play their concerts every week, but they’ve become a little apologetic about that part – and, on top of that, a little ironic about the fact that they’re playing Beethoven again. Like the hipster who wears dirty flannels with his carefully-coifed mustache lest you mistake him for someone “fashionable”, orchestras today want you to focus on their plans to bring about social progress lest you mistake them for the inheritors and champions of an art form created by dead, white, privileged, Christian, heterosexual, European men. They, after all, the consensus seems to assure us, are the cause of everything we need to change about society.

And this is where most efforts to describe just what it is that classical music is about are concentrated today: it’s about making our world a better place. Musicians are styled as ambassadors of change and sent out into their communities to show everyone that they are somehow more important, or at least more relevant, than they are willing or able to argue that Bach and Beethoven are. Orchestras clamor for anything written by or celebrating life’s “victims”, hoping to refute their historical association with life’s vilified “winners”. They set their hands and their instruments heroically to the task of bringing an end to inequality, poverty, injustice, and environmental abuse, to repairing our broken families and our failing schools, and to curing all kinds of systemic “-isms”, depending on who you talk to. Of course, all these things are easy to count even if they are difficult to measure. But they are nigh to impossible to achieve.

What will happen, we have to wonder, when orchestras and the canon of classical music inevitably fail to bring about world peace, the end of poverty, environmental balance, and homogenous diversity? Like the purveyors of the ugly and the ridiculous, orchestras selling social progress are on a collision course with reality. How many more decent, ordinary people will our orchestras alienate with their gross misunderstandings of both the nature of classical music and human nature itself?

Well, if it can’t cure society’s ills, then maybe it can do something for us as individuals. There’s a frenzy of interest that surrounds advances in neuroscience and nano-technology that promise to explain how music enhances our brains, how it facilitates our synapses, how it makes us better at math, and ultimately how it makes us more successful in our careers. After all, it must have some use in the material world. What can it profit us?

Anyone familiar with the struggles facing the long tradition of classical liberal education in today’s cynical “diploma market” will recognize this lamentable tune. And it reminds me of an amusing account that Kitty Ferguson shares in her book, The Music of Pythagorus:

When someone asked what the practical use of one theorem was, Euclid turned aside to his slave, sniffed, and muttered, ‘He wants to profit from learning, give him a penny.’ The Pythagorean aphorism was ‘A diagram and a step (an advance in knowledge), not a diagram and a penny.’

It’s quite a slippery subject, and difficult to tackle in our utilitarian age.  There is a valuable little university that I frequently come across in my travels that always vividly reminds me of this challenge. And that is because, in passing by, one can’t fail to notice its slogan, finger-painted as it is in gigantic letters all over the windows of its most prominent building: “Knowledge that works.”

Of course, there is knowledge that works, and it’s very important: knowing how to construct a Gothic arch or how to decipher an MRI scan, for example. But music was never that kind of knowledge. During the Middle Ages, it was an essential part of the Quadrivium, the second tier of the seven Liberal Arts – distinct from the Practical Arts such as medicine and architecture – and prerequisite to studies in philosophy and theology. All men whose station in life freed them from the necessity of learning a craft or trade studied music. It is not at all extraordinary that King Henry V composed some very respectable pieces himself – a Gloria and a Sanctus both survived the ravenous fires of the Reformation.

But even without knowing any of that, we might look around at the audiences in our concert halls. It’s becoming something of a cliché to remark on the grey hair. We wring our hands and wonder what would bring the young people to concerts? What do they want out of the experience? More fun? More excitement? More sex? But our obsession with youth and Youth Culture aside, what might we suppose our elders are hoping to “get” from the music? Do we ever ask ourselves why they make the considerable and ever-increasing effort to attend concerts? Why are those who contribute most generously to our institutions of classical music also the ones have so little time left to enjoy them?

The wisdom of age might consist largely of the ability to appreciate finally the value of things because there are simply fewer opportunities to use them as means. Striving gives way to circumspection; we draw nearer to the threshold that separates this world from the next. As we approach our natural end, perhaps we also approach an intimacy with ends.

Obviously, our elders come to concerts not because they hope the music will make them better at math or more successful in their careers. There is no use to which they plan to put the music they come to hear, cleverly plying it to realize their five- or ten-year plans. I think if we asked them, we would find that classical music for them is only about Beauty. I think they would sympathize with John Ruskin, who said, “Remember that the most beautiful things in the world are the most useless.”

And maybe this is the real reason that audiences for classical music are aging: that it takes so much longer for us to shake off the utilitarian mindset that pervades our modern world, so well-rooted it has become in our unexamined ways of thinking and being. It is harder and harder for us to find our way through our inherent materialism to that space in which we value a thing for itself alone. And until we can sit with classical music and value it in that way, then we don’t really value it at all.

As James Matthew Wilson reminded us at our conference last year, “Aristotle proposes that something is a good in itself when, in being done for or valued for itself, it is actually valued for the sake of beauty.” And what is classical music if it’s not this thing: a good in itself, valued for the sake of Beauty? All the for-sake-of-whiches that we try to attach to it fail to justify its existence and explain its value because they begin by precluding the thing which classical music essentially is.

Many of those who have abandoned classical music to its painful Modernist and Postmodernist contortions, including many of the conservatives who should have been its natural allies, have taken refuge in popular or rock music instead. And while that is understandable – because the pop and rock genres never abandoned the tonal language that makes music intelligible, and on top of that borrowed much of what works best from the classical tradition – it is also not a fair trade.

Classical music is almost entirely unlike pop or rock music. It belongs in a different category altogether. It is not something to be overheard, but something to which we must give our full attention. It is not entertainment, but something much more like a religious experience. In fact, the birth and history of classical music is inextricably joined to the history of the Church. And the completeness of their affinity is reflected in the traditions of the concert hall, in the way we approach the music and the way that we hear it. As Roger Scruton explains,

You entered both the church and the concert hall from the world of business, laying aside your everyday concerns and preparing to be addressed by the silence. You came in an attitude of readiness, not to do something, but to receive something. In both places you were confronted with a mystery, something that happened without a real explanation, and which must be contemplated for the thing that it is. The silence is received as a preparation, a lustration, in which the audience prepares itself for an act of spiritual refreshment.

The music, like the religious mystery, draws us into it and holds us in its enchantment. It opens for us a door into a space that exists beyond our physical world, and what we hear moving in the music through that space is us. The symphony takes us on a journey through the secretive shadows and the uncertain vistas of our human condition. It touches those things of value within us, and it invites them to witness the miracle of transubstantiation wherein the dross of our daily existence, however trivial or tragic, is changed into the possibility of our salvation. “Your feelings at the end of a great classical symphony,” Scruton confirms, “have been won from you by a process which involves your deepest being.”

Nothing like this happens at a rock concert. To begin with, we do not approach the music with the same preparation of stillness and silence. Instead, we are animated by a noisy sort of excitement that anticipates, in Scruton’s words again, “participation, rather than contemplation.”

If the classical concert is more like a religious experience, the rock concert, Scruton explains,

is more like a collective celebration, in which everyone joins in and there is no mystery at all – only life, expressed and accepted for what it is. In the usual Rock concert, the excitement, and the message, are contained in the very first bar. Rhythm, tonality and the main spurt of melody are thrust immediately into the ears of the listener. There is a ‘let’s go!’ feeling to the music, and an invitation to leave aside all those long-winded and difficult emotions that have hesitation as their initiating mark.

There is, of course, a certain exhilaration that this kind of raucous musical release brings us. But it is not like the transcendence that classical music offers us, either in its durability or its depth.

Johann Sebastian Bach said that “The aim and final end of all music should be none other than the glory of God and the refreshment of the soul.” That is another way to say that the aim and final end of all music should be Beauty, for it has always been with beauty that we glorify God just as it has always been beauty that refreshes our souls.

Bach’s is an unpopular notion in our secularist age. That the truth of it shines through all our willful and accidental corruptions and corrosions testifies to the fact that classical music is still indisputably and essentially about Beauty, even for those of us who do not believe in God. Beauty falls like the refreshing rain on all our souls alike.

But classical music will need champions in the camp of conservative thought to survive for the benefit of future generations. For those who might think they love classical music, but who detest Beauty or the God it traditionally glorifies even more, the only thing left to do is to silence the music in order to forget the God. And that, I suspect, is the greater part of the battle we’re facing next.

Philosophy

Why You Won’t Find the Meaning of Life


EDITOR’S NOTE: This piece, though it may at first glance appear unrelated to our work, is nevertheless both relative and highly important because it raises the challenges presented to classical music and its institutions by the reining cults of Originality and Youth, and it suggests also the answer to them. It is reprinted here with gracious permission of the Asia Times, where it first appeared.

Much as I admire the late Austrian neurologist and psychiatrist Viktor Frankl, who turned his horrific experience at Auschwitz into clinical insights, the notion of “man’s search for meaning” seems inadequate. Just what about man qualifies him to search for meaning, whatever that might be?

The German playwright Bertolt Brecht warned us against the practice in The Threepenny Opera:

Ja, renne nach dem Gluck
Doch renne nicht zu sehr
Denn alle rennen nach dem Gluck
Das Gluck lauft hinterher.

(Sure, run after happiness,
But don’t run too hard,
Because while everybody’s running after happiness,
It moseys along somewhere behind them.)

Brecht (18981956) was the kind of character who gave Nihilism a bad name, to be sure, but he had a point. There is something perverse in searching for the meaning of life. It implies that we don’t like our lives and want to discover something different. If we don’t like living to begin with, we are in deep trouble.

Danish philosopher, theologian, and religious author Søren Kierkegaard portrayed his Knight of Faith as the sort of fellow who enjoyed a pot roast on Sunday afternoon. If that sort of thing doesn’t satisfy us, just what is it that we had in mind?

People have a good reason to look at life cross-eyed, because it contains a glaring flaw – that we are going to die, and we probably will become old and sick and frail before we do so. All the bric-a-brac we accumulate during our lifetimes will accrue to other people, if it doesn’t go right into the trash, and all the little touches of self-improvement we added to our personality will disappear – the golf stance, the macrame skills, the ability to play the ukulele and the familiarity with the filmography of Sam Pekinpah.

These examples trivialize the problem, of course. If we search in earnest for the meaning of life, then we might make heroic efforts to invent our own identity. That is the great pastime of the past century’s intellectuals. Jean-Paul Sartre, the sage and eventual self-caricature of Existentialism, instructed us that man’s existence precedes his essence, and therefore he can invent his own essence more or less as he pleases. That was a silly argument, but enormously influential.

Sartre reacted to the advice of Martin Heidegger (the German existentialist from whom Jean-Paul Sartre cribbed most of his metaphysics). Heidegger told us that our “being” really was being-unto-death, for our life would end, and therefore is shaped by how we deal with the certainty of death. (Franz Kafka put the same thing better: “The meaning of life is that it ends.”) Heidegger (18891976) thought that to be “authentic” means to submerge ourselves into the specific conditions of our time, which for him meant joining the Nazi party. That didn’t work out too well, and after the war it became every existentialist for himself. Everyone had the chance to invent his own identity according to taste.

Few of us actually read Sartre (and most of us who do regret it), and even fewer read the impenetrable Heidegger. But most of us remain the intellectual slaves of 20th century existentialism notwithstanding. We want to invent our own identities, which implies doing something unique.

This has had cataclysmic consequences in the arts. To be special, an artist must create a unique style, which means that there will be as many styles as artists. It used to be that artists were trained within a culture, so that thousands of artists and musicians painted church altar pieces and composed music for Sunday services for the edification of ordinary church-goers.

Out of such cultures came one or two artists like Raphael or Bach. Today’s serious artists write for a miniscule coterie of aficionados in order to validate their own self-invention, and get university jobs if they are lucky, inflicting the same sort of misery on their students. By the time they reach middle age, most artists of this ilk come to understand that they have not found the meaning of life. In fact, they don’t even like what they are doing, but as they lack professional credentials to do anything else, they keep doing it.

The high art of the Renaissance or Baroque, centered in the churches or the serious theater, has disappeared. Ordinary people can’t be expected to learn a new style every time they encounter the work of a new artist (neither can critics, but they pretend to). The sort of art that appeals to a general audience has retreated into popular culture. That is not the worst sort of outcome. One of my teachers observes that the classical style of composition never will disappear, because the movies need it; it is the only sort of music that can tell a story.

Most people who make heroic efforts at originality learn eventually that they are destined for no such thing. If they are lucky, they content themselves with Kierkegaard’s pot roast on Sunday afternoon and other small joys, for example tenure at a university. But no destiny is more depressing than that of the artist who truly manages to invent a new style and achieve recognition for it.

He recalls the rex Nemorensis, the priest of Diana at Nemi, who according to Ovid won his office by murdering his predecessor, and will in turn be murdered by his eventual successor. The inventor of a truly new style has cut himself off from the past, and will in turn be cut off from the future by the next entrant who invents a unique and individual style.

The only thing worse than searching in vain for the meaning of life within the terms of the 20th century is to find it, for it can only be a meaning understood by the searcher alone, who by virtue of the discovery is cut off from future as well as past. That is why our image of the artist is a young rebel rather than an elderly sage. If our rebel artists cannot manage to die young, they do the next best thing, namely disappear from public view, like JD Salinger or Thomas Pynchon. The aging rebel is in the position of Diana’s priest who sleeps with sword in hand and one eye open, awaiting the challenger who will do to him what he did to the last fellow to hold the job.

Most of us have no ambitions to become the next Jackson Pollack or Damien Hirst. Instead of Heidegger’s being-unto-death, we acknowledge being-unto-cosmetic surgery, along with exercise, Botox, and anti-oxidants. We attempt to stay young indefinitely. Michael Jackson, I argued in a July 2009 obituary, became a national hero because more than any other American he devoted his life to the goal of remaining an adolescent. His body lies moldering in the grave (in fact, it was moldering long before it reached the grave) but his spirit soars above an America that proposes to deal with the problem of mortality by fleeing from it.

A recent book by the sociologist Eric Kaufmann (Will the Religious Inherit the Earth?) makes the now-common observation that secular people have stopped having children. As a secular writer, he bewails this turn of events, but concedes that it has occurred for a reason: “The weakest link in the secular account of human nature is that it fails to account for people’s powerful desire to seek immortality for themselves and their loved ones.”

Traditional society had to confront infant mortality as well as death by hunger, disease and war. That shouldn’t be too troubling, however: “We may not be able to duck death completely, but it becomes so infrequent that we can easily forget about it.”

That is a Freudian slip for the record books. Contrary to what Professor Kaufmann seems to be saying, the mortality rate for human beings remains at 100%, where it always was. But that is not how we think about it. We understand the concept of death, just not as it might apply to us.

If we set out to invent our own identities, then by definition we must abominate the identities of our parents and our teachers. Our children, should we trouble to bring any into the world, also will abominate ours. If self-invention is the path to the meaning of life, it makes the messy job of bearing and raising children a superfluous burden, for we can raise our children by no other means than to teach them contempt for us, both by instruction, and by the example we set in showing contempt for our own parents.

That is why humanity has found no other way to perpetuate itself than by the continuity of tradition. A life that is worthwhile is one that is worthwhile in all its phases, from youth to old age. Of what use are the elderly? In a viable culture they are the transmitters of the accumulated wisdom of the generations. We will take the trouble to have children of our own only when we anticipate that they will respect us in our declining years, not merely because they tolerate us, but because we will have something yet to offer to the young.

In that case, we do not discover the meaning of life. We accept it, rather, as it is handed down to us. Tradition by itself is no guarantee of cultural viability. Half of the world’s 6,700 languages today are spoken by small tribes in New Guinea, whose rate of extinction is frightful. Traditions perfected over centuries of isolated existence in Neolithic society can disappear in a few years in the clash with modernity. But there are some traditions in the West that have survived for millennia and have every hope of enduring for millennia still.

For those of you who still are searching for the meaning of life, the sooner you figure out that the search itself is the problem, the better off you will be. Since the Epic of Gilgamesh in the third millennium BC, our search has not been for meaning, but for immortality. And as the gods told Gilgamesh, you can’t find immortality by looking for it. Better to find a recipe for pot roast.

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