Waggish

David Auerbach on literature, tech, film, etc.

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Blumenberg’s Metaphorology

Two new Hans Blumenberg books are out in English translation, both short: Paradigms for a Metaphorology (and Care Crosses the River (1987). The second one is more aphoristic than anything else I’ve read by him and seems very mysterious at first glance (Stanford’s back-cover comment about how this book “eschews academic ponderousness” is probably not going to help capture the audience they desire). Metaphorolgy is dauntingly abstract but less abstruse, though I’m surprised exactly how much Blumenberg had worked out aspects of his “system” at this early point. This paragraph in particular, from the introduction, seems to be as concise a statement of his concerns as any:

These historical remarks on the ‘concealment’ of metaphor lead us to the fundamental question of the conditions under which metaphors can claim legitimacy in philosophical language. Metaphors can first of all be leftover elements, rudiments on the path from mythos to logos; as such, they indicate the Cartesian provisionality of the historical situation in which philosophy finds itself at any given time, measured against the regulative ideality of the pure logos. Metaphorology would here be a critical reflection charged with unmasking and counteracting the inauthenticity of figurative speech. But metaphors can also–hypothetically, for the time being–be foundational elements of philosophical language, ‘translations’ that resist being converted back into authenticity and logicality. If it could be shown that such translations, which would have to be called ‘absolute metaphors’, exist, then one of the essential tasks of conceptual history (in the thus expanded sense) would be to ascertain and analyze their conceptually irredeemable expressive function. Furthermore, the evidence of absolute metaphors would make the rudimentary metaphors mentioned above appear in a different light, since the Cartesian teleology of logicization in the context of which they were identified as ‘leftover elements’ in the first place would already have foundered on the existence of absolute translations. Here the presumed equivalence of figurative and ‘inauthentic’ speech proves questionable; Vico had already declared metaphorical language to be no less ‘proper’ than the language commonly held to be such, only lapsing into the Cartesian schema in reserving the language of fantasy for an earlier historical epoch. Evidence of absolute metaphors would force us to reconsider the relationship between logos and the imagination. The realm of the imagination could no longer be regarded solely as the substrate for transformations into conceptuality–on the assumption that each element could be processed and converted in turn, so to speak, until the supply of images was used up–but as a catalytic sphere from which the universe of concepts continually renews itself, without thereby converting and exhausting this founding reserve.

Remember, Blumenberg thinks of Descartes (at least in Legitimacy of the Modern Age) as a somewhat reactionary thinker who ignores the experimental and proto-scientific mindset of Nicholas of Cusa and Giordano Bruno in order to think of the world as a rarefied, perfect realm of method. He’s not the caricature that so many contemporary theorists use to trash the entirety of modernity, but a philosopher who seeks refuge in a form of theological thought that had already broken down, Scholasticism. So here, I think, Blumenberg projects mythology and irreducible metaphors as ‘leftover’ aspects of the world that prevent Descartes’ absolutist thought from fully encompassing it. And the more fundamental the metaphors are, the more important the historicism becomes.

Anyway, I find it rough-going.

Care Crosses the River does have a nice little write-up of the infamous meeting between Joyce and Proust, which Tim Kreider dramatized in The Comics Journal [click to enlarge]:

After the Sophomore’s Work

This doesn’t really bother me emotionally, but I think it’s a pretty dangerous fallacy to say that as you get older, things don’t hit you the way they did when you were younger. I hear this so frequently from all angles (lit, music, film, you name it), and to me it seems like nothing other than encouraging complacency. As I’ve aged, I feel the thrill of discovery less frequently for all the obvious reasons: I’ve seen similar things, I’ve seen better things, I have more context, etc. But I don’t suddenly find myself thinking that something or other would have affected me so much more deeply had I encountered it when I was a teenager. It might be associated with more traumatic memories, which has a certain indelible effect on the scribing of memory, but I don’t think the aesthetic experience was any more or less intense.

So I can only figure that people who say that they’re cut off from the intensity of early aesthetic experiences have either had their horizons narrowed sufficiently that they no longer are open to that which is novel to them, or, more likely, they’ve just become lax about finding those new things. And yes, it does get tougher, not just because deeper digging is required but because the criteria for fulfillment evolve, and it takes a fair bit of work to satisfy the absence of what Robert Musil describes in this passage:

Just as in dreams we are able to inject an inexplicable feeling that cuts through the whole personality into some happening or other, we are able to do this while awake–but only at the age of fifteen or sixteen, while still in school. Even at that age, as we all know, we live through great storms of feeling, fierce urgencies, and all kinds of vague experiences; our feelings are powerfully alive but not yet well defined; love and anger, joy and scorn, all the general moral sentiments, in short, go jolting through us like electric impulses, now engulfing the whole world, then again shriveling into nothing; sadness, tenderness, nobility, and generosity of spirit form the vaulting empty skies above us. And then what happens? From outside us, out of the ordered world around us, there appears a ready-made form–a word, a verse, a demonic laugh, a Napoleon, Caesar, Christ, or perhaps only a tear shed at a father’s grave–and the “work” springs into being like a bolt of lightning. This sophomore’s “work” is, as we too easily overlook, line for line the complete expression of what he is feeling, the most precise match of intention and execution, and the perfect blending of a young man’s experience with the life of the great Napoleon. It seems, however, that the movement from the great to the small is somehow not reversible. We experience it in dreams as well as in our youth: we have just given a great speech, with the last words still ringing in our ears as we awaken, when, unfortunately, they do not sound quite as marvelous as we thought they were. At this point we do not see ourself as quite the weightlessly shimmering phenomenon of that dancing prairie cock, but realize instead that we have merely been howling with much emotion at the moon.

And if it wasn’t an article of faith that the movement to the small yields equally visceral and more meaningful results than the easy transcendence of adolescent (and arrested-adolescent) poetic narcissism…I wouldn’t be writing here.

Triptych of Ideologies

John Clute on Cory Doctorow. The Heinlein comparison is significant and important in tracing the mainline of science-fiction.

One good way to detect the secret handshake hidden in plain view in tales by Heinlein or Doctorow is to follow the italics. Both writers—and I suspect a lot of hard SF writers as well—use italics as a kind of decoder ring, as a mechanism designed to shake the truth of a phrase free of the accidents of language. So if Heinlein says “What are the facts? Again and again and again—what are the facts?” (Time Enough for Love, (1973), we know that he is asking us a question heavy with agenda. What he is asking us to understand, clearly enough, is not only that truth can be comprehended and problems solved through what remains when a sensible disciple of Alfred Korzybski has cleared the semantic air, but that facts are the only truth of the matter: and that once the facts are known a Competent Man can clear the road ahead of kipple. And when Doctorow says “Most times, they were too shocked to do anything“—I select almost at random from hundreds of sentences festooned with decoder ring emphases in For the Win—he too is saying that though the truth is still obscure, it remains obtainable, and the truth will make you free.

You can feel story pounding through the arteries of For the Win. What you mainly miss is a villain, perhaps because the book is all too polished a render, all too transparently engineered for victory. There can be no genuine villain here (the manga-derived Chinese boss is simply silly, and Doctorow makes it clear we know he knows he’s silly), because a genuine villain would track bits of realworld all over the speedlines pointing to victory. An author who has a character realize that “Inheritances were handier than he’d suspected” is one) not Charles Dickens, and two) not about to waste any time moongazing at the haecceity of the whatsit.

Penny Rimbaud of Crass on the intraband lawsuit. Much less nasty than the Dead Kennedys, though.

To my mind, the dispute has its root in ideological differences that existed between the individual members of the band. In my understanding, Pete [Wright] was fundamentally a socialist, and socialists like wagging their fingers at anyone except themselves.

He claims to be an anarchist. Well, I claim to be an anarchist, but I’m fundamentally a libertarian and a fierce individualist. I think that does fit into an arena of anarchistic thought. I certainly draw a line at all this stupid anarchistic organization of industry and that sort of stuff, because I’m just not interested. If people want to do that, then I’m not going to criticize them. But frankly, it’s not my thing. My thing is rising with the angels and flying in the sky.

Matt Yglesias on supporting the Iraq War:

When Hillary Clinton, Tom Daschle, Dick Gephardt, John Kerry, Joe Biden, John Edwards, etc. told me they thought invading Iraq was a good idea I took them very seriously. I knew that Carl Levin & Nancy Pelosi were on the other side, but the bulk of the leading Democratic voices on national security and foreign policy issues were in favor of the war. So was Tony Blair. These were credible people whose views I took seriously.

I was 21 years old and kind of a jerk. Being for the war was a way to simultaneously be a free-thinking dissident in the context of a college campus and also be on the side of the country’s power elite. My observation is that this kind of fake-dissident posture is one that always has a lot of appeal to people. The point is that this wasn’t really a series of erroneous judgments about Iraq, it was a series of erroneous judgments about how to think about the world and who deserves to be taken seriously and under which circumstances.

[Commenter Susan says: In other words you were a kid who had no business being given any position of any intellectual import since you didn’t know your ass from a hole in the ground and you were conned by a bunch of conmen and conwomen.]

Gene Wolfe Challenge Won!

I’ve been tardy in mentioning it, but a reader going by the sobriquet “Dave Tallman” has posted a very convincing explanation of Gene Wolfe’s cryptic Seven American Nights, and in doing so has answered the challenge I made nearly a year ago. Bravo, Dave Tallman! In doing so, not only has he made the story far more enjoyable for me without my needing to expend more effort than I wanted, but he has also given the lie to those who say, as one commenter did, that “There are no true clues or false clues; the mystery is the point of the exercise.” For your work, I am proud to award you the 2010 Pulitzer Prize for Commentary:

On the Wolfe wiki, there is his detailed explanation of the ending, as well as a timeline. Some of the minor points are disputable, but for the crucial questions, I can’t imagine a better explanation.

The crucial points of the explanation: there is no hallucinogen and Nadan certainly doesn’t take one, Nadan is dead by the end of the story or shortly thereafter, and the last few entries of the journal are forged by some US governmental agency trying to cover up their killing of Nadan.

The explanation does indeed give shape to the story where I could not find any before. It sounds like Mr. Tallman was led to these conclusions by looking at the Biblical Jesus parallel, which in retrospect makes great sense, but which I wouldn’t have considered, not having that background myself. The whole “play” business clearly matches up with the passion play, but oh well, my mind just didn’t work that way. I should have figured out the “Sunday we will be great again” business in connection with Easter, however, so there I’ll chide myself. I’ll chide Wolfe, however, for inserting the red herring of the supposed presence of the hallucinogen, which serves thematic purposes but, to use a timely analogy, makes the story NP-hard: you can verify a solution very quickly, but finding one is damn near impossible because of the multiplication of possibilities involved. And one key clue, that the quality of the journal’s prose decreases once the forgery machine is writing, is amusing to me because I don’t find Nadan’s prose particularly high-quality.

Still, the ultimate plot details are yet again interesting in revealing Wolfe’s seemingly strong anti-colonial attitudes once again. America looks even worse than it does on initial reading now that their evil plot is revealed, and Islam comes off as positively tolerant. At least in recent years, Wolfe has been something of a Catholic populist right-winger, and so I find it hard to believe he would write this story today. I would say the same of Fifth Head of Cerberus, but here he goes even further and seems to hold up today’s third world as a better model for humanity than Ugly America. Post-Vietnam syndrome?

There were others who claimed knowledge of the story’s plot (and therefore meaning) without giving it. Since all the explanations I found online and elsewhere (including several academic texts, which do their best to fudge the fact that their authors do not have an explanation for the story) fell far short of the satisfaction of Mr. Tallman’s, I’m inclined to be skeptical.

A Young Person’s Guide to Edgard Varese

I was lucky enough to attend the two-night retrospective of Varese at Lincoln Center, where they played everything he ever published and then some, including a couple new pieces I’d never heard before, unpublished works recently finished by his assistant Chou Wen-chung. Varese was extremely parsimonious in what he published–Webern’s surviving works are almost twice as long–and he seems to have lost ten years in the 30s to some mysterious project that he abandoned.

I think I first heard of Varese via Frank Zappa’s worship of him, but because I didn’t like Zappa, I didn’t check out Varese until years later, when I found that he was far better than Zappa. (I’ve mellowed a bit on Zappa, but Zappa’s talents were mainly writing tunes and technical skill, while Varese possessed an ear for organizing blocks of sound that Zappa utterly lacked. Hell, he seemed to lack any sense of texture at all, judging by his love of the Synclavier. See Ian Penman’s endlessly amusing Don’t Do That On Stage Anymore for further reference.)

Varese also harder to listen to; I was exhausted by the end of each night because Varese really did compress a lot into each piece. And while he doesn’t have many string parts, he is very fond of brass, percussion, and sirens. The line from him to Messiaen, Xenakis, and Stockhausen, as well as the early electronic composers, is pretty evident. (And, more contentiously, I hear his influence in freer jazz improvisers and composers like Cecil Taylor.) He was one of the first to sublimate tonality (or atonality) to pure sound (Varese called it “organized sound,” in fact). He wasn’t the only one: Henry Cowell and George Antheil, among others (Ives and Ornstein?), were doing similar things, so it wasn’t as though Varese’s innovations sprung out of a vacuum. Check out Cowell’s “The Banshee,” from 1925:

Henry Cowell: The Banshee (1925)

But Varese, as far as I know, was the first to construct large-scale orchestral works that hung together in such a visceral way. Even if I’m wrong, his work is still outstanding.

For logistical reasons they couldn’t play the pieces chronologically, which is too bad because they do show continual development. So here’s my amateur’s guide to his small oeuvre:

  • Un grand sommeil noir, song to a text by Paul Verlaine for voice and piano (1906): A modest, impressionistic, and very French song, mostly notable for being a total downer.
  • Amériques for large orchestra (1918–1921; revised 1927): An orchestral monster for over a hundred instruments, including plenty of percussion. Still a fair amount of musical material here, which clearly influenced by Stravinsky, as it sounds like The Rite of Spring is about to break out at several points. But the sirens and general assault-level are beyond anything before it. Still, for all its bulk and force, there’s a sense that its an episodic, journeyman work, that Varese hasn’t quite managed to tame the forces he’s unleashing or hold them together at the scale he’s working at (25 minutes).
  • Offrandes for soprano and chamber orchestra (poems by Vicente Huidobro and José Juan Tablada)(1921): Less aggressive but more concentrated than Ameriques, as the accompaniment is often more along the lines of sound effects than music per se. The lyrics of the second poem are quite strange: “In the sky there is a sign / Oleo margarine.”
  • Hyperprism for wind and percussion(1922–1923): Melody finally recedes, as percussion and siren dominate and a few brief, lone melody lines (more repeated cells than actual melodies) are usually buried in massed, blaring winds. I’m very fond of this one, and it’s not a bad place to start.
  • Octandre for seven wind instruments and double bass (1923): Except for the lack of percussion, the materials are similar to Hyperprism, but more sparse, with lots of sudden, jarring shifts in tempo and texture. (I have to wonder if the tempo markings of each of the three parts are meant to be humorous, since they’re all of a piece.) The absence of percussion means that the pitched instruments take on more responsibility for pure texture, which sets the scene for…
  • Intégrales for wind and percussion (1924–1925): The oboe’s little melodic cell at the beginning recurs throughout, but there’s very little that could be called development. I see the piece as an attempt to negate whatever remains of melody by turning it into a percussive effect in itself. The endless repetitions of the little cells become numbing, especially when interrupted by crashing percussion and blaring winds, until they too are sound effects. I once saw Alarm Will Sound perform this while sitting two feet from the brass. Powerful but wearying.
  • Arcana for large orchestra (1925–1927): My favorite and I think his greatest achievement. Superior to Ameriques in every way save number of instruments. Everything Varese had done up to now is synthesized successfully for a large orchestra. There seems to be more base melodic material, but it’s less idiomatic and doesn’t dominate the textures, so everything is in balance. Recorded by, among others, Leonard Bernstein and Jean Martinon! This is the pretty good Chailly version:
  • Ionisation for 13 percussion players (1929–1931): Another synthesis, this time just using percussion players (plus siren of course). Impossible not to think of Xenakis’ percussion pieces while hearing this, but Varese is more straightforwardly rhythmic and organized, and there is enough pitched percussion that the piece is considerably closer to Arcana than it might initially appear. Ironically, it’s less daunting and easier to follow.
  • Ecuatorial for bass voice (or unison male chorus), brass, organ, percussion and theremins (revised for ondes-martenot) (text by Francisco Ximénez) (1932–1934): the organ and theremins (or ondes martinots) introduce new sonorities, but this one has always left me a little baffled. The caterwauling bass voice doesn’t quite mesh with the textures, and so the music seems like a sequence of moods rather than a unified piece. But in light of his later work, this was probably the intent. I just don’t find it as successful.
  • Density 21.5 for solo flute (1936): Just one flute. A lot less extreme than Xenakis and Lachenmann’s solo compositions, it’s structured very carefully and formally, but beyond the ability of me to “hear” in passing. Still sounds nice though.
  • Tuning Up for orchestra (sketched 1946; completed by Chou Wen-Chung, 1998): It doesn’t quite sound like tuning up; if you want that, listen to Schnittke’s first symphony. This piece is only five minutes and utilizes lots of “tuning up” sounds and snatches of famous pieces, but Varese structures them so fluently that it’s obviously composed, noise and all. Maybe not a major work but enjoyable and revealing of his skill to toss off something that would be beyond the ability of a lot of composers.
  • Étude pour espace for soprano solo, chorus, 2 pianos and percussion (1947; orchestrated and arranged by Chou Wen-chung for wind instruments and percussion for spatialized live performance, 2009) (texts by Kenneth Patchen, José Juan Tablada and St. John of the Cross): a new one! Unfortunately, Alice Tully Hall does not seem to be made for electronic performance, at least where I was sitting, and so I couldn’t make a lot of sense of this one, other than to say that it lacked the sonic integrity that all of Varese’s other work possesses. I’ll have to hear it on CD, I imagine, to judge better. This is apparently all that was salvaged of Varese’s mysterious Espaces project of the 1930s that never came to fruition.
  • Dance for Burgess for chamber ensemble (1949): I knew Burgess Meredith was the leading socialite of Hollywood and directed Ulysses in Nighttown (starring Zero Mostel as Bloom!), but I’m still surprised that he hung out with Varese. Anyway, this is a wacky two-minute piece with a brief jazz dance rhythm alternating with typical Varese craziness. Weird.
  • Déserts for wind, percussion and electronic tape (1950–1954): the last big piece, alternating sparser chamber and choral textures with “interpolations” of violent electronic and electroacoustic noise. They never play simultaneously, probably for reasons of sound balance. It’s explicitly episodic and so doesn’t reach for the massed intensity of Arcana. The increased use of space is ghostly; the sudden eruptions of volume seem to be gestures of struggle against, well, death. Just my reading, but there’s always been something morbid about this one to me.
  • La procession de verges for electronic tape (soundtrack for Around and About Joan Mirò, directed by Thomas Bouchard) (1955): They didn’t play this one and I don’t think I’ve ever heard it. Anyone want to help me?
  • Poème électronique for electronic tape (1957–1958): A wonderful tape piece. It can’t be said to be groundbreaking because Pierres Schaeffer and Henry and Xenakis and Stockhausen were already working in this area, among others, but they’d already been influenced by Varese anyway. Varese’s particular idiom carries over pretty clearly; if anything, it’s closest to Stockhausen, but more linear and more visceral.
  • Nocturnal for soprano, male chorus and orchestra, text adapted from The House of Incest by Anaïs Nin (1961): Some very interesting textures here (including the most dominant piano he ever used, I think), but as with Ecuatorial, the voice doesn’t really work for me, and the male chorus is problematic as well. Worth hearing though.
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