Pynchon Radio Programme/: adorno on popular music
lorentzen-nicklaus
lorentzen-nicklaus at t-online.de
Sun May 18 07:26:01 CDT 2003
Otto quoted:
> Da verzieh man ihm [Naumann] gern die windige These, dass das deutsche
> geistige Pendant zu Pynchon Theodor W. Adorno gewesen sein könnte, hätte der
> etwas von Jazz verstanden.
unlike the author of the article, i consider this thesis to be among the more
inspired things naumann has uttered. along with rolf dieter brinkmann adorno
is the most pynchonesque gestalt on the german corner. but why was teddy (in
contrary to brinkmann who, like trp, loved monk and heard him play live) such
an enemy of jazz? it's not so much, as naumann suggests, that adorno would not
have been able to dig deeper into the jazz thing: fact is he did not want to
do this. he had, sad to say, made up his mind on jazz before he came to
america. seriously i doubt that adorno ever listened to artists like bird,
miles, or trane. but of course he read a lot to brush up his arguments, first
of all, already in the 1930s, winthrop sargeant's "jazz, hot, and hybrid". for
adorno jazz belongs to the cultural industry, it's standardized and offers
through somatic stimulation only pseudo-individualization, something herbert
marcuse later called "repressive desublimation". its counter-part is authentic
radical art which in the sphere of music --- teddy's favourite writers, by the
way, were kafka, proust, beckett, and celan --- means the zwölftonmusik (and,
even more, the freie atonalität) of arnold schönberg. for adorno, in his own
peculiar way of late marxism (actually there's at least as much max weber in
it, so habermas calls adorno's sociology 'webermarxismus'), radical authentic
art is kinda 'revolutionary subject' which alone COULD change things for the
better: so teddy, who studied composition with alban berg, takes lenin and the
proletariat out of the game and replaces them by schönberg and the
avangardistic arts: "die schocks des unverständlichen, welche die
künstlerische technik im zeitalter ihrer sinnlosigkeit austeilt, schlagen um.
sie erhellen die sinnlose welt. dem opfert sich die neue musik. alle
dunkelheit und schuld der welt hat sie auf sich genommen [doesn't this sound
pretty, well, christian? kfl]. all ihr glück hat sie daran, das unglück zu
erkennen; all ihre schönheit, dem schein des schönen sich zu versagen. keiner
will mit ihr etwas zu tun haben, die individuellen so wenig wie die
kollektiven" (philosophie der neuen musik, p. 126). authenthic art, like real
erotic intimacy, gives us an idea what a better world would look and feel
like. yet popular music tends to fool the people with standardized fake
ecstasy. now, there you have, along with the highbrow resentment, a grain of
truth or two ... english speaking p-listers who would like to read something
about adorno and the frankfurt school i advise to leave out frederick jameson
and check instead martin jay's classic "the dialectical imagination: a history
of the frankfurt school and the institute of social research 1923-1950",
boston/toronto 1973: little, brown and company. unlike popular music, adorno
says, radical art gives us the possibility to experience the internally
mediated contradiction (hegel's 'in-sich-vermittelter widerspruch') of society
and the individual in an authentic and non-repressive way. the following
outtake from the "ästhetische theorie" (p. 177), posthumuosly published in
1970, might remind you on the beethoven/rossini-debate from the regenbogen der
schwerkraft: " ... am gegensatz von beethoven und jazz, gegen den manche
musikerohren bereits taub zu werden beginnen. beethoven ist, modifiziert doch
bestimmbar, die volle erfahrung des äußeren lebens, inwendig wiederkehrend, so
wie zeit, das medium von musik, der innere sinn ist; die popular music in all
ihren variationen ist diesseits solcher sublimierung, somatisches stimulanz,
und damit, angesichts ästhetischer autonomie, regressiv". yeah, that's what i
call dialectics ---
KFL +
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