"An Unnatural Attitude traces a style of musical thinking and listening that coalesced in the intellectual milieu of the Weimar Republic and its legacy-the phenomenological style, which involved a search for contact with the world of perception. Resisting the influence of naturalism, figures in this milieu argued for a new understanding and description of the musical experience as something based not in introspection but rather in an attitude of outward, open orientation, where musical experience acquires meaning when the act of listening is physically (materially) shared with others"--
An Unnatural Attitude traces a style of musical thought that coalesced in the intellectual milieu of the Weimar Republic—a phenomenological style that sought to renew contact with music as a worldly circumstance. Deeply critical of the influence of naturalism in aesthetics and ethics, proponents of this new style argued for the description of music as something accessible neither through introspection nor through experimental research, but rather in an attitude of outward, open orientation toward the world. With this approach, music acquires meaning in particular when the act of listening is understood to be shared with others. Benjamin Steege interprets this discourse as the response of a young, post–World War I generation amid a virtually uninterrupted experience of war, actual or imminent—a cohort for whom disenchantment with scientific achievement was to be answered by reasserting the value of imaginative thought. Steege draws on a wide range of published and unpublished texts from music theory, pedagogy, criticism, and philosophy of music, some of which appear for the first time in English translation in the book’s appendixes. An Unnatural Attitude considers the question: What are we thinking about when we think about music in non-naturalistic terms?
The musical writings of scientist Hermann von Helmholtz (1821–94) have long been considered epoch-making in the histories of both science and aesthetics. Widely regarded as having promised an authoritative scientific foundation for harmonic practice, Helmholtz can also be read as posing a series of persistent challenges to our understanding of the musical listener. Helmholtz was at the forefront of sweeping changes in discourse about human perception. His interrogation of the physiology of hearing threw notions of the self-possessed listener into doubt and conjured a sense of vulnerability to mechanistic forces and fragmentary experience. Yet this new image of the listener was simultaneously caught up in wider projects of discipline, education and liberal reform. Reading Helmholtz in conjunction with a range of his intellectual sources and heirs, from Goethe to Max Weber to George Bernard Shaw, Steege explores the significance of Helmholtz's listener as an emblem of a broader cultural modernity.
God and Phenomenology: Thinking with Jean-Yves Lacoste provides a starting point for scholars who seek to familiarize themselves with the work of this French phenomenologist and theologian. Thirteen international scholars comment on Lacoste's work. In conclusion the volume offers an unpublished essay by Lacoste on the topic of eschatology. Table of Contents: Introduction: Thinking with Jean-Yves Lacoste by Joeri Schrijvers and Martin Koci Part I Critiques 1. "'Children of the World': A Note on Jean-Yves Lacoste," by Kevin Hart 2. "Lacoste on Appearing and Reduction," by Steven DeLay 3. "Reduction Without Appearance: The Non-Phenomenality of God," by Robert C. Reed 4. "Only Metaphysics Sustains Phenomenology," by John Milbank Part II Commentaries 5. "Canonical Texts," by Oliver O'Donovan 6. "Reading Prayerfully Before God: Jean-Yves Lacoste's Treatment of Lectio Divina as an Instance of Existence Coram Deo," by Christina M. Gschwandtner 7. "Affection, Mood, and Poetry: Overcoming Mentalism," by Joseph Rivera 8. "Rejecting the Wrong Questions: Jean-Yves Lacoste's Resistance to a Philosophical-Theological Divide," by Stephanie Rumpza Part III Explorations 9. "For the Love of Revelation: Open and Relational Theology in Light of Lacoste," by Jason W. Alvis 10. "Right Use, Right Thinking," by William C. Hackett 11. "The Beautiful Life of Faith: A Liturgical Reading of Fear and Trembling," by Amber Bowen 12. "In the Footsteps of Henri de Lubac and Gregory of Nyssa: Jean-Yves Lacoste on Human Becoming, Historical and Eternal," by Stephen E. Lewis 13. "Kenosis and Transcendence: Jean-Yves Lacoste and Soren Kierkegaard on the Phenomenality of God," by Nikolaas Cassidy-Deketelaere In Conclusion 14. "The Final Word: Prolegomena to Eschatology," by Jean-Yves Lacoste
A Geneology of Modernism is a study of literary transition in the first two decades of the twentieth-century, a period of extraordinary ferment and great accomplishment, during which the avant-garde gradually consolidated a secure place within English culture. Michael Levenson analyses that complex process by following the successive phases of a literary movement - Impressionist, Imagist, Vorticist, Classicist - as it attempted to formulate the principles on which a new aesthetic might be founded. The emphasis here falls on the ideology of modernism, but throughout the book the ideological question is tied on the one hand to specific literary works and on the other to general movements in philosophy and the fine arts. The major figures under discussion, Joseph Conrad, Ford Madox Ford, Ezra Pound, Wyndham Lewis, and T. S. Elliot, are placed in relation to thinkers who have been largely neglected in the history of modernism: Max Stirner, Wilhelm Worringer, Pierre Lasserre, Allen Upward, and Hilaire Belloc. Levenson thus situates the emergence of a modernist aesthetic within the context of literary theory, literary practice, and cultural history.
Public expression in the United States has become increasingly coarse. Whether it’s stupid, rude, base, or anti-intellectual talk, it surrounds us. Popular television, film, music, art, and even some elements of religion have become as coarse, we argue, as our often-disparaged political dialogue. This book’s contention is that the U.S. semantic environment is governed by tactics, not tact. We craft messages that work—that perform their desired function. We are instrumental, strategic communicators. As such, entertainment and journalism that draw an audience, for instance, are “good.” This follows the logic that the marketplace, an aggregate of hedonically motivated individuals, decides what’s good. Market logic, when unencumbered by what some characterize as quaint human sentimentalities, liberates us to cynically communicate whatever and however we want. Whatever improves ratings, web traffic, ticket sales, concession sales, repeat purchases, and earnings is good. Embracing this communicative paradigm more fully necessitates the culture’s abandonment of collective notions of both taste and veracity, thus weakening the forces that keep individual desires in check. Our present communication environment is one that invites the hypertrophic expression of the ego, enabling elites to erode public communication standards and repeal laws and regulations resulting in immeasurable individual fortunes. Meanwhile, perpetual plutocratic rule is made even more certain by the cacophonous public noise the rest of us are busy making, leaving us incapable, disinterested, and unwilling to listen to one another.
The question of human existence after death has been the subject of many philosophers in past centuries and will provide a point of discussion in the future. It is hoped that this book will not only give a historical account of philosophies on immortality but will also show that it is a belief that (a) affects our present life, (b) is reasonable to the human intellect, and (c) is inseparably rooted in Christian hope. In presenting some arguments, we may seem to be moving towards an argument for theism, but this is not the point of this book, although in presenting some aspects (i.e. the connection between morality and immortality), this work seems to be moving towards that end. All the historical arguments for life after death cannot be presented in this small work, only some of them. No distinction will be made between the terms ‘life after death,’ ‘immortality,’ and ‘eternal life’; these expressions will simply be used synonymously.
At the age of 87, Mike Wallace is a legendary figure in broadcast journalism. Now, after 60 years of reporting on important events around the world, he shares his personal stories about the incredible range of celebrities, newsmakers, criminals, and world leaders who have subjected themselves to his unique brand of questioning. Through Wallace's intimate observations about these figures, we experience afresh the pivotal events that have shaped our world. Here, we meet the guilt-racked Secret Service agent assigned to John F. Kennedy's car in Dallas. We learn about the candid moment when President Nixon revealed an unexpected softer side. We witness the underpinnings of the century's greatest social movement through Wallace's eyes as he manages to earn the trust of major civil rights leaders, and we see the trauma Wallace experienced while covering the conflict in Israel. These off-camera anecdotes and fascinating excerpts from Wallace's interviews--with everyone from Eleanor Roosevelt to all the presidents of the last half century, from Frank Lloyd Wright to Johnny Carson, from Margaret Sanger to Malcom X--give us a new perspective on some of the greatest lives and minds of our time. With a reporter's eye for detail, Wallace mingles laughter, tragedy, and revelatory insight in a memoir unlike any other. For anyone who's ever wondered what it's like to make history for a living, this is a must-read.
Your attitudes are your predispositions or drives pushing you toward or away from your everyday activities. The specific attitudes that you may control directly are your conscious attitudes, while the attitudes that you may only influence throughout life are your subconscious, highconscious, and classconscious attitudes. Your unconscious attitudes are your most numerous, rigid, and problematic attitudes, since these attitudes always have a mind of their own, as they have your entire unconscious mind. While your conscious attitudes are part of your conscious reasoning and conscious decisions, as they are relatively easier to control. Your attitudes are your treasured assets in life, by assisting you with your needs, while watching over you and guiding you consistently throughout life, since your attitudes are your constant drives, urges, desires, intentions, and predispositions toward or against everything that you encounter and do in life. Therefore, your attitudes are your subconscious intelligences accompanying your conscious reasoning throughout your decisions and fulfillment, helping you, influencing you, and reminding you to do everything throughout life, while helping you engage in positive, constructive activities, and stay away from irrelevant, wasteful, or harmful ones. Your attitudes may be your priceless little helpers, or they may transform into horrifying beasts controlling you, twisting your thinking, and ruining your life in an offensive manner, destroying you and your loved ones in the process. While everything happens because your subconscious intelligence is stronger and more influential over your body and cognitive system than you the conscious intelligence. Throughout this book, we create a detailed model of human attitudes, meant to explain why and how everything happens, and how attitudes control your reasoning, behavior, and entire interconnectivity, only for you to learn how to remain in control and how to get your life back the way it was, before it is too late.
