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Hearing with the Body: Poetics of Musical Meaning in Novalis, Ritter, Hoffmann and Schumann

机译:用身体聆听:诺瓦利斯,里特,霍夫曼和舒曼的音乐意义诗学

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摘要

The question of whether or not music can be considered a universal language, or even a language at all, has been asked for centuries—and indeed, it is still being addressed in the 21st century. I return to this question because of the way the German Romantics answered it. Music becomes embodied in not only human language in Novalis’ concept of Poesie in “Die Lehrlinge zu Sais” (1802), but also nature and the human body in Johann Wilhelm Ritter’s scientific speculations in Fragmente aus dem Nachlasse eines jungen Physikers (1810). Seen as the manifestation of the world soul, this embodiment was an attempt to come closer to naming the unnamable, and, I argue, became the perfect platform for E.T.A. Hoffmann to develop his pseudonym and literary character Johannes Kreisler and the mysterious power of music he experiences in the collection of musical critiques and essays, Kreisleriana (1810-1814), and the novel, Lebens-Ansichten des Katers Murr (1819/1821). Finally, I argue that Hoffmann’s musical literary style can be heard and ‘felt’ in Robert Schumann’s piano cycle, Kreisleriana, Op. 16 (1838), as other scholars have also analyzed, but that there is also a ‘mixing of discourses’ involved, including Schumann’s own words about the suite. Music is not a universal language—at least, not as understood by the mind and described through words. These writers and composer grapple with the observation that music has a powerful influence over the body—can music then be seen as a ‘language’ received and understood by the body? If so, can an interdisciplinary approach to music and language through science lead to better understanding, as was already exemplified by the collaboration among the German Romantics?This dissertation includes previously published material, which has been substantially revised and updated.
机译:人们已经问了音乐是否可以被认为是一种通用语言,甚至可以说一种语言的问题,这已经问了几个世纪了,实际上,它在21世纪仍在解决。由于德国浪漫主义者回答这个问题的方式,我回到了这个问题。音乐不仅体现在诺瓦利斯的《 Die Lehrlinge zu Sais》(1802年)中的诗意概念中,而且在约翰·威廉·里特(Johann Wilhelm Ritter)在Fragmente aus dem Nachlasse eines jungen Physikers(1810)中的科学推测中体现为自然和人体。被视为世界灵魂的体现,这种体现是试图更接近地命名这个不可命名的事物,并且我认为,它成为E.T.A.的理想平台。霍夫曼发展自己的笔名和文学人物约翰内斯·克赖斯勒(Johannes Kreisler)以及他在音乐评论和散文收藏(Kreisleriana(1810-1814))和小说《 Lebens-Ansichten des Katers Murr(1819/1821)》中所经历的音乐的神秘力量。最后,我认为霍夫曼的音乐文学风格可以在罗伯特·舒曼(Robert Schumann)的钢琴演奏系Kreisleriana,Op中听到并“感受到”。正如其他学者也分析过的那样(第16卷,1838年),但其中也涉及“各种话语的混合”,其中包括舒曼自己关于套间的话。音乐不是一种通用语言,至少不是人们理解的那样,也不是通过言语描述的。这些作家和作曲家努力应对音乐对身体有强大影响的观察,那么音乐能否被视为身体所接受和理解的“语言”?如果是这样的话,那么跨学科的音乐和语言方法能否通过科学来更好地理解,就像德国浪漫主义者之间的合作所证明的那样?本论文包括以前发表的材料,该材料已经过大量修订和更新。

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    Smith Alexis;

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