Skip to main content

Music Material and Music Idea

A persistent discussion that I used to have with Morton Feldman when I studied composition with him at Buffalo was about the relationship between the music sonic material of a piece and the musical idea for the organization of the work. Feldman always thought that it is the material what determines and conditions a composition, what makes it work for a specific time-span and not for other. His orientation was mainly orchestrational and harmonic, so the material choices would have to do with the right chord orchestration, the appropriate and careful choice of progressions, registers and timbres. My answer was that such choices of orchestration had a double foundation, empirical and conceptual, and that if we separate them we only obtain an incomplete picture of the composition. In fact, I insisted, it is the conceptual part in the choice of the material what gives a link between the microharmony of the chordal progressions and the general structure of the piece (as much in tonal as in atonal music). My arguments never convinced him and he kept composing in his wonderful Bergsonian way, but the discussion has helped me, through the years, to better understand my own expectations about the compositional action.
The tension between the sonic-perceptual and the structural-conceptual part of a composition is better understood in a general epistemological frame. Put in Kantian terms (First Critique. A51): our conceptions and musical ideas without music material are empty, and our sonic constructions without a conceptual frame are blind.

What kind of morphisms can we establish between ideas and sonic materials? The most common are those given by our traditions: instrumental sounds and contrapuntal and harmonic structures to organize them according to different theoretical principles, going from the empirical to the conceptual. But also, there have been morphisms which gave a sonic material to a particular conceptual structure, going from the conceptual to the empirical. These morphisms make our concepts audible, they give an aural intuition to something which is not perceptible through the senses. Examples of these morphisms are found in Dufay’s Nuper Rosarum Flores, which reproduces the form of the Cathedral of Florence in the structure of the piece, or the adaptation that Lejaren Hiller made for computer of a piece of Johannes Kepler based on the proportions of the planets of the solar system, or, say, a piece that would use the pattern of reproduction of cells and bacteria and assign them to two durational patterns for a percussion duet. In this second category of pieces, we obtain new perceptual objects which render abstract ideas into intuitions expanding the world of sonic materials beyond our more spontaneous ways of creating them. Another question is the aesthetical interest of those new objects.

Comments

Popular posts from this blog

Limen et Continuum

  Existence is Encounter. Meeting at the limen. In the limen, the masks disappear, that is, the basic intuitions of identities, such as the identity that I feel and think in relation to the tree that I see in front of me. The identity of the tree is a projection of mine: the unity of my process of perceiving the tree generates a mask in me, the ghost of a limited unity separated from everything else. The simplest form of intuitive understanding of masks and limen is given to us by numbers. Numbers intuitively express the liminal tension that is Existence. A little etymological note. Rythmos in Greek means flow. Arythmos (number) is what does not flow, what remains solidified. Numbers express the liminoid, and flow, rhythm, expresses the liminal. A rhythm becomes liminoid when we can trace patterns in it, that is, when we can construct masks of identities. Mathematics has spoken of flow using the Latin word “continuum”, the continuous. All modern science, since Leibni...

Metalanguages are formal metaphors

  In a logic class, the professor tells his students: "Yesterday, while talking with my Sufi gardener about happiness, we ended up talking about metalanguages, because he said that orchids are 'chambers where light plays between amorous encounters.' I told him: 'You have to be a poet to talk about poetry.' He replied: 'You just have to be human.'" In what way can we say that my gardener is proposing that every metalanguage is a formalized metaphor for its object language and what would be the metaphor for arithmetical addition? Furthermore” -he asks-how does this little narrative show that Kurt Gödel was a Platonist? One student answers: “The gardener uses orchids as a metaphor for biological reproduction, and from this he makes a second-order metaphor at the human level, calling reproduction a loving encounter. The gardener is a Sufi; in Sufi ontology, the word 'encounter' is used as equivalent to 'existence,' a double meaning (Wujud)....

Rhapsodies of Anima Mundi: Fear of Death

In the nascent dawn of consciousness, when the human spirit still danced in rhythmic harmony with the grand, elemental pulse of nature, the enigma of cessation—that profound silence we name death—arose as the most formidable of shadows. Yet, it was not then perceived as an absolute, terminal end in the stark, isolated sense we often conceive today. For those early societies, intimately imbricated in the vast and primordial canvas of the Anima Mundi, death was seamlessly woven into the very ur-tapestry of existence as a continuity, a fluid dissolution into the great soul of the world, or a joyous return to a collective paradise, utterly devoid of the strict, solitary individuation that modernity has, unwittingly, imposed upon us. This is not merely the clinical apprehension of biological cessation, but rather a primordial panic before the void, a visceral anguish in the face of the "I's" dissolution and the potential loss of all that imbues life with meaning. Confronted...