Showing posts with label De Musica. Show all posts
Showing posts with label De Musica. Show all posts

Sunday, August 23, 2026

Ethan Hein on how AI is harmful to learning (specifically musical learning) and I am reminded that Augustine of Hippo said that our ability to reason and our capacity for memory are essential to musical art

https://www.ethanhein.com/wp/2026/ai-is-harmful-for-learning-which-is-why-im-banning-it-in-my-classes/

…

Academic integrity is not my main motivation for the AI ban. It’s a factor, but it’s not the main thing. The main thing is that I want to help these students learn, and using AI is directly harmful to learning. Common sense says that prompting ChatGPT doesn’t have the same learning benefits as doing the reading and writing yourself, but if you need something more robust than common sense, here’s a sampling of the research literature.

…

There are two basic reasons for this and to make these clear I’m going to go way back to Augustine of Hippo’s ancient, uncompleted treatise De Musica.

Tuesday, March 03, 2026

Ethan Hein remixes "Dreams" across a dozen other works to illustrate harmonic/melodic divorce in popular song, and I can't resist making a response song about Charles Rose would likely say the rumblings of that divorce go as far back as Hector Berlioz and the divorce papers sure got signed by the time of Phil Collins era divorce-ballads

https://www.ethanhein.com/wp/2024/the-melodic-harmonic-divorce-in-pop/

https://www.ethanhein.com/wp/2025/what-key-is-dreams-by-fleetwood-mac-actually-in/

https://www.ethanhein.com/wp/2026/what-i-learned-from-remixing-dreams-over-and-over/

https://ethanhein.substack.com/p/twelve-remixes-of-dreams-by-fleetwood

 

Dropping the vocal stem of Fleetwood Mac's "Dreams" on to the instrumental tracks of "Stayin' Alive" by the Bee Gees sounds good.  It does also sound very funny.

 

Dropping the vocal line over Bach's legendary Prelude in C major from Book I of the Well-Tempered Clavier also worked quite well.  All the remixes are worth hearing not just for their novelty but as a way to underline Ethan Hein's blogging thread about the emergence of harmonic/melodic divorce in popular music.  Now if Charles Rosen were still alive he might have been tempted to clear his throat and say that the first rumblings of harmonic/melodic divorce were beginning to happen with the music of Hector Berlioz centuries ago.  Yeah, yeah, if you actually like the music of Berlioz and I kind of don't but point taken. And now I will digress, as I so often do.


Now I do have a thought about what is actually very important in Hein's remixes and what they have to do with music.  The most significant power in creating musical connections and developing musical possibilities is memory.  The intrinsic relationship between working memory and musical perception and interpretation goes at least as far back as Augustine of Hippo (whose De Musica is available in English translation at archive.org now). I have been very critical of Ted Gioia for his use and misuse of Augustine's complex and mercurial thoughts about music for some time now. Part of the complexity of Augustine's thoughts on music come from the simple fact that he wrote Books I-V of De Musica before his conversion to Christianity while Book VI was written after he had become a Christian. The good news for non-Christians who blanche at the prospect of reading one of the most famous Christian thinkers in history is that Books I-V don't discuss Christian doctrine at all for previously stated reasons. The bad news is that De Musica is regarded as one of the most punishingly tedious treatises on anything from antiquity.  Augustine himself realized it was so painfully dull that he opened Book VI with an apology for how genuinely boring everything he wrote in Books I-V actually was!


Modulating well is what the science of music was for Augustine and by "modulating" was not meant "changing keys".  Since everything in the treatise was about poetic rhythm in Latin poetics "modulation" is best thought of in rhythmic terms.  To put this in terms that may be clearer to hiphop than other styles of music, you could say that Books I-V were where Augustine established the scientific principles of establishing a flow.  Those concepts are by and large unfamiliar to me but I have friends who are into hiphop and rap and have explained the basic idea in theory and practice.  Part of my aversion to Gioia's handling of Augustine is how the Christian saint becomes symptomatic of the Greek of Greeks when he needs to be the emblem of "Pythagorean" music and thus a bad guy, but when Gioia wanted to question whether there was even such a thing as "Western" harmony he abruptly remembered Augustine was one of the great Christian bishops of Africa.  Right ... that's why I can't take Ted Gioia seriously when he so obviously moves goalposts. Augustine's thought is complex and remains controversial and it's more fair to him historically to not try to simplify him down to one or another side of a glib Substackified dualisms.


So, the thing about memory and music is that juxtaposition and rhythm are significant.  Hein's experiments show that it is possible to reconceive melodic materials in shifting harmonic and rhythmic contexts.  This is only possible if he you have refined your powers of associative memory to the point where you can drop a Stevie Nicks vocal over the instrumental tracks of a song by the Bee Gees.  Leveraging associative memory for musically expressive purposes is what Johann Sebastian Bach did when he created a fugal first movement for the Credo of his Mass in B minor by using the incipit of the ancient plainchant as the subject of his fugue. Once we consider that the fugal subject is the incipit of the Credo then this could be considered one of the more epic sample flips in "classical music", to go back to a post Ethan Hein did called "fugue as sample flip". Ethan Hein and I have gone back and forth about fugue as sample flip in the past and I feel like a chump for not thinking of the Credo from Mass in B minor as a sample flip earlier. 

 

The paradox of Stevie Nicks' vocal fitting so readily over a Johann Sebastian Bach prelude is that 18th century music tends to be so contrapuntal the prospect of such a juxtaposing working is surprising.  The juxtaposition totally works but that is what a "textbook" approach to classical music cultivated since the long 19th century would tell you isn't supposed to happen and shame on you for thinking it!  But those kinds of juxtapositions, as we have just heard and seen via Bach's Mass in B minor, were what happened in actual 18th century practice. But there is a sense in which the Mac/Bach mash-up comes off as a surprise because harmony and melody in Western theory and practice was very married and, if we just run with Bach's life and times as a jokey analogy, had twenty kids where the family resemblances were not hard to see.  As a friend of mine in college once joked, fifteen generations of Bachs had a penchant for sounding similar. 


Temporal disjunction as a basis for musical exploration has been going on for a long time.  In the 20th century we could look at something like George Rochberg's Caprice Variations for solo violin on a theme by Pagannini. The 1970s was an interesting era in both classical music and rock/pop because of the different kinds of experiments in musical code-switching that were going on.  I had a somewhat short (for me) reflection how George Rochberg's landmark string quartets from the 1970s were composed around the same time Stevie Wonder wrote "Living for the City" and both American composers can be heard and interpreted as experimenting with code switching, how to shift pitch vocabularies mid-work.  I think overall Wonder's song has had more staying power but my point is that we've been living in an era in which, as Leonard Meyer put it, not everyone is going to like the same music but democracy should ensure everyone is free to like whatever they like. 


So it can be useful to study popular song where the divorce between harmony and melody has been firmly established since Kramer vs. Kramer.  Back in the days of Berlioz, to keep running with the gag, harmony and melody were a little out of sync and maybe spent a lot of time in separate rooms of the same house,  but neither was actually consulting with divorce attorneys yet and the divorce papers were definitely not finalized.   By the time Phil Collins showed up with his 1980s era divorce-pop harmony and melody were most assuredly living “Separate Lives”. Some forty years on I think we could say that Phil Collins (love him or hate him or whatever) became one of the maestros of the divorce pop song. 


You might find the humor groan-worthy but I don't care any more.  You listening?  I don't care any more!  

Thursday, September 26, 2024

Augustine's De Musica is up at archive.org

Having strongly disagreed with what I regard as Ted Gioia's bad faith and incompetent handling of the writings of Augustine I'd be remiss to not highlight that, thanks to achive.org, you can now read the public domain English translation of De Musica from the 1940s.

Augustine apologized early in Book VI for the tedious slog that was Books I through V.  Apology accepted!  Just because De Musica is regarded, rightly, as one of the most tedious and punishingly technical treatise on poetic rhythm and meter in the music of Latin poetry anyone bothered to write doesn't mean we should not attempt to read it for ourselves if we can manage that, whether hamstrung by translation or able to read the Latin.  What I have discovered in my decades of reading is you simply can't trust a guy like Ted Gioia to give you a competent or honest appraisal of Augustine's thought.  Better to consult Carol Harrison instead. 


Saturday, March 13, 2021

Tuning is for Killjoys: Ted Gioia's pejorative take on Pythagoras and Augustine in Music: A Subversive History

Music: A Subversive History

Ted Gioia

Basic Books, Hachette Book Group

Copyright © 2019 by Ted Gioia

ISBNs: 978-1-5416-4436-6 (hardcover), 978-1-5416-1797-1 (ebook)

 

More than ever, we need a subversive history of music. We need it both to subvert the staid accounts that misrepresent the past as well as to grasp the subversive quality inherent in these catalytic sounds in our own time. This book aims to provide that alternative narrative. But the goal isn’t to be iconoclastic or controversial. I have no interest in adopting a provocative revisionist pose so I can stand out from the crowd. I simply want to do justice to the subject. I want to tell the story of music as a change agent, as a source of disruption and enchantment in human life.  

 

I started work on an alternative approach to music history more than twenty-five years ago, but back then I didn’t realize the scope of what I would uncover. My starting point was much simpler than where I ended up. My core belief back then—unchanged today, so many years later—was that music is a force of transformation and empowerment, a catalyst in human life. My curiosity was piqued by the many ways songs had enhanced and altered the lives of individuals throughout history, and especially the great masses of people who don’t get much visibility in surviving accounts.  I didn’t exclude kings and lords, or popes and patrons, from my purview. But I was perhaps even more interested in peasants and plebeians, slaves and bohemians, renegades and outcasts. What did their music sound like? Even better, what did it do?

 

… My aim is to celebrate music as a source of creation, destruction, and transformation. I affirm songs as a source of artistry, but will also insist on taking them seriously as a social force and conduit of power, even as a kind of technology for societies that lack microchips and spaceships. I want to cast light on the neglected spheres of music that survive outside the realm of power brokers, religious institutions, and social elites, and explore how songs enrich the day-to-day lives of small communities, families, and individuals. Above all, I hope to show how music can topple established hierarchies and rules, subverting tired old conventions and asserting bold new ones. 

Ted Gioia’s would-be subversive history of music is the most conventional wisdom an American historian of jazz and blues could have written.  Gioia believes that music is magical and has the power to shake things up and that music, when it taps into what he regards as its shamanistic powers, can heal people and, according to the ancient Greek figure Empedocles, raise the dead.  Gioia has read the history of American popular styles of music pioneered by African Americans as a synecdoche for the history of music the world over and molded the rest of music history to fit that American mythology.

Friday, February 26, 2021

Augustine defined music as "the science of mensurating well", but he also built social and cultural context into his definition of music

On Music
The Fathers of the Church: A New Translation (Volume 4)
Augustine, translated by Robert Catesby Taliaferro
Copyright © 1947 by Ludwig Schopp
ISBN-10 : 0-8132-1319-3
ISBN-13 : 978-0813213194

On Music
BOOK I
Page 172
…
M. Music is the science of mensurating well. Doesn’t it seem so to you?
 
D. It might seem so, if it were clear to me what mensuration is.
…
Page 173
…
M. Don’t let this disturb you, that, as you just said, in all things made, music included, measure must be observed, and yet that this is called mensuration in music.   …
 
M. For you to understand that mensuration can regard music alone, while measure, from which the word is derived, can also be in other things. In the same way diction is properly attributed to orators, although anyone who speaks says something, and diction gets its name from saying.  …
 
Page 174
M. Then, mensuration is not improperly called a certain skill in moving, or at any rate that by which something is made to move well. For we can’t say anything moves well unless it keeps its measure.
…
Pages 175-176
M. Music is the science of moving well. But that is because whatever moves and keeps harmoniously the measuring of times and intervals can already be said to move well.  For it is already pleasing, and for this reason is already properly called mensuration. Yet it is possible for this harmony and measuring to please when they shouldn’t.  For example, if one should sing sweetly and dance gracefully, wishing there-by to be gay when the occasion demanded gravity, such a person would in no way be using harmonious mensuration well. In other words, that person uses ill or improperly the motion at one time called good because of its harmony. And so it is one thing to mensurate, and another to mensurate well. [emphasis added]
Ever since I read Ted Gioia's Music: A Subversive History I have been reminded of how there are people who have felt obliged to sound off on Augustine's treatise.  Paul Hindemith, at least, summarized what was actually in De Musica in the lectures that became Hindemith's book A Composer's World: Horizons and Limitations, but even his summary was a bit idiosyncratic.  Hindemith may have misunderstood aspects of Augustine's treatise but he didn't foundationally misrepresent what was going on in the book.  Gioa's bid at a history of music has reminded me that when it comes to popular level descriptions of what Augustine did and didn't say about music there are much worse historical and historiographical takes on Augustine than Hindemith's, Gioia's being most prominent. 

Friday, February 12, 2021

Augustine's De Musica, Book VI--the necessity of having followed the tedium of Books I-V to understand why all those numbers are significant in terms of human cognition

Now we can finally get to the more famous final book of Augustine's treatise, having seen at least some of what books I-V were discussing.  Someone like Ted Gioia can get hung up on the mere fact that numeri show up in Augustine's treatise without, it seems, remembering why Augustine had his master and disciple discuss where those numbers were perceived and how that is significant.  It's no surprise that a post-Pythagorean and post-Platonic thinker like Augustine would turn toward number but we can see, from what I quoted earlier from the first five books, that Augustine's interest was in things like mobile and immobile meters and in the last book we get to the matter of the minds that are able to perceive the numbers in the flow of a poetic or musical rhythm.

Thursday, February 11, 2021

excerpts from Augustine's De Musica (Books I-V), his never-finished treatise on music--proposing that Augustine's discourse on poetic rhythm could correspond to "flow" in hiphop if music historians stop using him as a punching bag (hint, Ted Gioia)

The single most important problem with Ted Gioia's Music: A Subversive History with respect to Augustine of Hippo is he never quotes Augustine. He also never mentions that  Augustine's treatise on music was never finished. Augustine is merely collapsed into Gioia's patently pejorative take on Pythagoras and the entirety of all Pythagorean and quasi-Pythagorean or neo-Pythagorean conceptions of music as Gioia takes them to be over the last 2,500 years.  Well, let's at least quote Augustine and associated scholarship to give people a chance to decide what they think.  Just because we might not endorse a post-Pythagorean neo-Platonic cosmology in which the divinely ordered cosmos is full of musical resonance that can be replicated or imitated in human music doesn't mean we can't at least disagree with Augustine for what he says rather than by way of some person telling us what to think about Augustine without ever quoting him.