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In addition to being a great composer, Richard Wagner was also an important philosopher. Julian Young begins by examining the philosophy of art and society Wagner constructs during his time as a revolutionary anarchist-communist. Modernity, Wagner argued, is to be rescued from its current anomie through the rebirth of Greek tragedy (the original Gesamtkunstwerk) in the form of the “artwork of the future," an artwork of which his own operas are the prototype. Young then examines the entirely different philosophy Wagner constructs after his 1854 conversion from Hegelian optimism to Schopenhauerian pessimism. “Redemption” now becomes, not a future utopia in this world, but rather “transfigured” existence in another world, attainable only through death. Viewing Wagner’s operas through the lens of his philosophy, the book offers often novel interpretations of Lohengrin, The Ring cycle, Tristan und Isolde, Die Meistersinger, and Parsifal. Finally, Young dresses the cause of Friedrich Nietzsche’s transformation from Wagner’s intimate friend and disciple into his most savage critic. Nietzsche’s fundamental accusation, it is argued, is one of betrayal: that Wagner betrayed his early, “life affirming” philosophy of art and life in favor of “life-denial." Nietzsche’s assertion and the final conclusion of the book is that our task, now, is to “become better Wagnerians than Wagner.”
This book examines the poetic and philosophical themes in the works of Richard Wagner, a German composer and philosopher. Through a close analysis of his music dramas and writings, the author reveals the complex and nuanced ideas that underpin Wagner's artistic vision, as well as the enduring influence of his ideas on Western culture. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
A contribution to the literature of 19th-century culture, this is a study of the close links between Wagner and the philosophy of his age. The author tries to make sense of both the man and his music by placing Wagner in the context of 19th-century thought. His sympathy for Wagner's music is tempered by an independence of mind which allows him to rethink much of the hostility towards Wagner. Revealing his anti-Semitism as virulent, but certainly not unusual, Magee argues that there is no reason to regard him as a proto-fascist and that an opinion of his politics should not cloud the judgment of his music.
It is little known that Richard Wagner was among the very first Westerners to appreciate Buddhism and that he was the first major European artist to be inspired by this religion. In 1856, in the prime of his creativity, the 33-year-old artist read his first book about Buddhism. Madly in love with Mathilde Wesendonck, a beautiful but happily married woman, he conceived two deeply connected opera projects: Tristan und Isolde which he went on to compose and stage, and Die Sieger (The Victors), an opera scenario based on an Indian Buddha legend translated from Sanskrit. These two projects mirrored Wagner's burning desire for the consummation of his love and the necessity of renunciation. This Buddhist opera project occupied Wagner's mind for decades until his death in 1883. Indeed, the composer's last words were about the Buddha figure of his scenario and his relationship with women. Urs App, the author of The Birth of Orientalism (University of Pennsylvania Press) and the world's foremost authority on the early Western reception of Buddhism, tells the story of Richard Wagner's creative encounter with Buddhism and explains the composer's last words.
And he unflinchingly confronts the Wagner whose paranoia, egocentricity, and anti-Semitism are as repugnant as his achievements are glorious."--Jacket.
Philosopher Marcel Hébert developed his Religious Experience in the Work of Richard Wagner (1895) from this background of sustained popular interest in Wagner, an interest that had intensified with the return of his operas to the Paris stage. Newspaper debates about the impact of Wagner's ideas on French society often stressed the links between Wagner and religion. These debates inspired works like Hébert's, intended to explain the complex myth and allegory in Wagner's work and to elucidate it for a new generation of French spectators.
Wagner was more than a composer--he was a cultural phenomenon. The author seeks to explain this phenomenon. One claim is that Wagner's music dramas served to provide encouragement and inspiration to Victorians struggling with the problems of a changing and challenging era. Intellectual developments (including the theories of Charles Darwin and the impact of historical scholarship on Biblical studies) had struck a severe blow against religious orthodoxy. Thus, the English strove to retain their inherited or instinctive beliefs and at the same time to accept the conclusions of natural and social science. Frustrated by the academic arguments, many persons turned to less intellectual substitutes, including Wagnerism. Almost all of Wagner's plots involve some form of redemption and hunger for the infinite. The author also claims that Wagnerism drew on the Victorian need for social justice, and points out that just as many Wagnerians sought emancipation from confining materialist philosophies or simply delighted in sexual liberation.
This major new biography of Richard Wagner is iconoclastic, astringent and bold. It explores the philosophical roots of Wagner's work, which the composer himself deliberately obfuscated. It re-evaluates Wagner's relationships with his mother, step-father and - most revealingly - his wife, Cosima, standing received opinion on its head. And he meets head on, and confirms, the controversy over Wagner's anti-semitism. At the same time, and notwithstanding, Kohler profoundly acknowledges Wagner's genius.