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Many contemporary composers and music critics say in an offhand way that all music written in the past quarter century is about music - that it is reflexive and self-referential in some significant sense. It is music in search of an understanding of itself. This book tries to deepen the understanding of music about music as well as music itself in four ways. First, it puts music's own self-understanding onto an equal footing with philosophical aesthetics of music. It subjects pieces of music about music to close, detailed analysis, and puts the statements about the nature of music that emerge from these analyses into conversation with philosophical statements about music. Second, it investigates whether and in what way the concept of reflexive music makes sense and to what extent music about music is possible. Third, it inquires into the need for music to search for itself, and evaluates the connection between this need and the European fascination and then disillusion with the concept of aesthetic experience. self-understanding, that there are severe limits to the meaningfulness of music in general that it is thus impossible for music about music to be fully meaningful.
In company with only a few other composers, Mahler speaks to us directly about joy and finitude, courage and ordinariness, love and emptiness. In his music we are confronted with matters too momentous to grasp at once and too important to be allowed to slip away. This volume analyzes in detail four of Mahler's symphonies--the Third, Fifth, Eighth, and Ninth--to reveal the composer's musical processes as a vehicle for his ideas. Mahler's vision is set in context by comparison with phenomenologists of this century, particularly Husserl, Heidegger and Sartre, with the intention of deepening and refining our response to his music.
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Working through four case studies, this book focuses on conceptual issues involved in coming to grips with works of art that bear significant marks of more than one culture. The case studies examine Mahler's Das Lied von der Erde, Ming landscape paintings, Iranian rugs, and Guatemalan architecture, textiles and folktales, and distinguish between joining these elements and merely juxtaposing, blending or mixing them.
John Vinton was born in approximately 1620 perhaps in France and emigrated to the United States probably sometime before 1643. His descendents lived in Braintree, Massachusetts for many years. This volume gives the history of the Vinton and many other allied families into the 19th century.