Sound Research WIKINDX

List Resources

Displaying 1 - 3  of 3 (Bibliography: WIKINDX Master Bibliography)
Parameters
Order by

Ascending
Descending
Use all checked: 
Use all displayed: 
Use all in list: 
Abbate, C. (2004). Music: Drastic or gnostic? Critical Inquiry, 30(3), 505–536.   
Added by: Mark Grimshaw-Aagaard 8/11/20, 4:57 PM

"Real music is a temporal event with material presence that can be held by no hand. So why assume that musical sound made in time by the labor of performance is well served by recourse to a philosophical tradition that indeed deconstructs presence, but does so easily because it traffics exclusively in metaphysical objects? [paraphrasing and quoting Gumbrecht:] a critical discourse accounting for the “movement, immediacy, and violence” in events being “born to presence” prove more fertile. What Gumbrecht calls meaning culture and presence culture do not gain legitimacy by excluding each other. One of them is perpetually in danger of appearing illegitimate in the academy—presence culture. Yet meaning culture—scholarship’s privileged culture—is inadequate to deal with certain aesthetic phenomena, events like performed music in particular."

See Gumbrecht, “Form without Matter vs. Form as Event,” pp. 586–87. Here too, as in Jankélévitch, a hint of medieval theology makes an appearance.

See also for more on meaning culture and presence culture (Gumbrecht 2004).



Gumbrecht, H. U. (2004). Production of presence: What meaning cannot convey. Stanford: Stanford University Press.
Foucault, M. (1984). Of other spaces, heterotopias. Architecture, Mouvement, Continuité, 5, 46–49.   
Added by: Mark Grimshaw-Aagaard   Last edited by: Mark Grimshaw-Aagaard 12/17/20, 9:52 AM
Defines the term heterotopia which is an "effectively enacted utopia in which the real sites, all the other real sites that can be found within the culture, are simultaneously represented, contested, and inverted. Places of this kind are outside of all places, even though it may be possible to indicate their location in reality."
As an example of heterotopia, Foucault gives the example of a mirror. A mirror is a utopia but, because it does exist in reality, it is also a heterotopia exerting a "counteraction on the position" the viewer occupies. "...a virtual space that opens up behind the surface; I see myself there, there where I am not, a sort of shadow that gives my own visibility to myself, that enables me to see myself there where I am absent".
Tarkovsky, A. (Director) (1972). Solyaris [Film]. USSR: Mosfilm.   
Added by: Mark Grimshaw-Aagaard 2/23/06, 4:35 PM
Dr Snaut: "We don't want to conquer space at all. We want to expand Earth endlessly. We don't want other worlds; we want a mirror. We seek contact and will never achieve it. We are in the foolish position of a man striving for a goal he fears and doesn't want. Man needs man!"