Movie Review: Patton

Directed by Franklin J. Schaffner. 1970.

Since its release, Patton has split audiences into those who see in it a glorification of the military ethics and those who find  condemnation of it. Critics like to wax about what it's "really" about, but the opinion is in the eye of the beholder because Patton is a pure distillation of the warrior ethos. This is not an equivocating cop-out like the sentiment that the titular character is both "hero and villain," expressed in the Cosmo review quoted on the movie poster to the right. Instead, it's an invitation to consider the ancient warrior's virtues and his place in a liberal society. Steven Pressfield in his 2011 The Warrior Ethos pulls together examples ancient and modern to examine the question and here I'd like to look at some of the virtues he identifies through the example of Schaffner's Patton.

We already called the warrior virtues ancient, but are they modern too? Throughout Patton we see a man who identifies more with Alcibiades, Julius Caesar, and Napoleon than with his fellow commanders. On his way to the front, the general orders his driver to divert to a nearby field on which sit ancient ruins. Stepping out, Patton describes the ancient Roman sack of Carthage as if he sees it unfolding before him. He says:

Through the travail of ages,
midst the pomp and toils of war,
have I fought and strove and perished,
countless times among the stars.
As if through a glass and darkly,
the age old strife I see,
when I fought in many guises and many names,
but always me.

The poem distills from every man-of-war in every age, the warrior's ethos that pervades and unifies them all. Beyond merely identifying with his predecessors, Patton sees himself as the present incarnation of the pure warrior in a timeless continuum. Yet the warrior's ethos is no longer timeless, and everyone around Patton seems to see that he's out of place. His aide bashfully tells the general how his ideas, like his poems, just don't fit in nowadays. Omar Bradley (Karl Malden), his fellow general, tells Patton with a hint of fear and disgust, "I do this job because I've been trained to. You do it because you love it." Even the German lieutenant tasked to research Patton calls him a pure romantic warrior, a Don Quixote out of time. The question to us is whether Patton has a place in our society, or whether he's chasing windmills.

From the outset Patton seems to contradict the established liberal order. His very presence with all of his medals, stars, and commendations upsets the egalitarian order of civilian life. The General is in charge and his authority not only commands fealty to a superior but it shames the raw cadets who have yet to earn any prestige for themselves. He proceeds to shame them again, taunting them that at least, should their grandchildren ever ask what they did in "The Great WW II," they wouldn't have to say they "shoveled shit in Alabama." This also fosters a sense of unity with the army, distinction from both civilians and other regiments, and of course the enemy, whose fate he describes without a hint of pity or mercy. Later on he promises to send a soldier right to the front lines: he might die, but he won't sit a coward in Patton's army. In contrast to our natural inclinations toward self-preservation, Patton's warrior ethos gives honor to the man who fulfills the mission and shame to anyone who fails.

Likewise, where we in civilian society praise individuality, he calls individuality on the battlefield a bunch of nonsense. Instead, an army functions because of the soldier's obedience to the chain of command and compunction to fulfill his duty to the mission and his comrades. He does not glorify himself but functions as part of a team.

The differences mount. Where civilians reward the guy who finagles the best of all worlds, the warrior honors the man who lays down on the wire. As Pressfield writes, where we value moderation, the warrior values aggression. Where we value luxury, the warrior prepares for adversity. You can see this all in the satisfaction on Patton's face when he looks at the carnage on the battlefield. Observing the remnants of a bloody struggle he confesses to his aide, "God help me but I do love it so."

Alongside the warrior thread, though, is Patton's arc as a highly imperfect man. More specifically, Patton's change is a coming to grips with his vanity. He wants to be the hero of the war, sometimes at the expense of the allied agreements when he taunts his British counterpart Bernard Montgomery, sometimes at the expense of his men when he presses an attack simply to make time, and sometimes at the risk of shattering the chain of command when he exceeds orders disciplining men. Patton learns a little humility after he's put on probation after the successful Sicilian campaign and the film's finale is a bloody blast through the liberation of France and Patton's counter to Germany's final, ferocious assault. Patton shines here, pressing the American technological advantage and capitalizing on the training and discipline of his unit. The question of Patton's reform and self-awareness is never taken for granted, though, and after one of his outbursts ending with, "Let no one come back alive!" his aide notes that sometimes the men can't tell when he's kidding, to which Patton replies, "It's only important that I know." Is it, or ought not those taking the orders and to whom he reports, know too?

There's also one especially good line from one of the soldiers, from whom we seldom hear, who upon hearing Patton called "Old Blood and Guts," replies, "Yeah, our blood, his guts." The line stands out but in the right way, for it's a bit too easy to get wrapped up in the Great Man telling of history.

The structure of Patton revolves around the three set pieces of the North African, Sicilian, and post-Normandy operations in France and Germany, and for a nearly three hour picture, it's pretty sleek. Yes, the battles are a tad padded with wide shots and explosions, but every scene ties into Patton's arc and the arc of the war. Unifying the whole movie, though, is Jerry Goldsmith's march. It's a simple little tune which reveals its protean nature as it occurs in various guises throughout, here exuberant, there defeated. Sometimes it's full and vigorous, other times it's truncated, echoing ruefully into the distance. Sometimes in darkness it sours the stomach after a grisly defeat and other times in brightness it presages the glory of victory. Does it have any one true face, or are the permutations of the warrior's march the permutations of the warrior?

Like Patton, has the warrior won the war but found himself antiquated? Both Patton and Pressfield seem to point the way. Pressfield concludes The Warrior Ethos with the story of Arjuna from Bhagavad-Gita, in which Krishna instructs Arjuna start killing his enemies. Pressfield writes,

The names of these enemy warriors, in Sanskrit, can be read two ways. They can be simply names. Or they can represent inner crimes or personal vices, such as greed, jealousy, selfishness, the capacity to play our friends false or to act without compassion toward those who love us.

In other words, our warrior Arjuna is being instructed to slay the enemies inside himself. [Pressfield, 80]

As with Arjuna, Patton has to turn his warrior virtues that brought him success on the battlefield and that he taught his soldiers, on himself. These are not the virtues of war, but life.

The final shot closes all arcs. The man returns home, having conquered his demons. The general returns triumphant, but having learned that "all glory is fleeting." The warrior walks past a windmill: is he still an anachronism, or will the warrior's virtues serve him, and others, in peace?

–

Pressfield, Steven. The Warrior Ethos. Black Irish Entertainment. 2011.

Movie Review: High Society (1956)

Directed by Charles Walters. 1956.

Since I don't wish to speak ill of the dead, I'll credit director Charles Walters for managing to cast Bing Crosby, Grace Kelly, and Frank Sinatra in a film, punched up by none other than Louis Armstrong and His Band, and have the whole thing turn out a dreadful bore. To start, I'll do the opposite of High Society with its ten minute swooning cotton candy overture followed up by a title song followed up by an explanation, and cut to the quick with the film's two egregious problems.

First, High Society shifts in tone from scene to scene. To start, the title song sets the stage for a pure lovey-dovey romance where exciting ex-hubby Dexter (Bing Crosby) swings back into prissy debutante Tracy's life on the day before her wedding to a dull-but-marriageable George (John Lund.) Then Tracy gets swindled into allowing a pair of tabloid photographers to her wedding so the paper editor will suppress unflattering press about her father, a turn handled so seriously we expect a dramatic consequence. The tone shifts again when the photographers arrive and Tracy and her kid sister play up their high society parts with ridiculous parodies of themselves. Satire? Once more the tone twists when, due to Tracy's machinations, her father and uncle are each pretending to be the other. Farce? A comedy of errors?

Finally the tone swerves to the serious when Tracy has cutting conversations with Dexter and then her father, who in turn tell her to have respect for human frailty and then not to be so cold "as a bronze statue." Not only do these scenes clash with the rest of the movie, but they block a flashback in which Tracy and Dexter swoon together during an evening sail. This is either tone-deaf editing or a desperate attempt to vary the visuals. Either way it fails.

Now I read a clever comment which  cautioned viewers to approach High Society as if it were an opera, forgiving its undulating plot and tone as one does an opera's preposterous twists and turns. Unfortunately, we cannot forgive High Society for two reasons. First, the tunes are dull, haphazardly placed, and far from unifying disparate material, don't even elevate any of it. Second, nothing actually happens in the first hour of the movie.

This is in fact the movie's second egregious problem. Yes, people come and go, but the plot doesn't move by the activity we see. Tracy's mother Liz talks about her husband's previous philandering, Dexter talks about his love for Tracy, Tracy talks about what and whom she likes and dislikes, and the photographers ask a lot of questions about their socialite-hosts, but nothing happens in front of you. The arrival of the Dexter and then the photographers, the swap between Tracy's uncle and father, none of this triggers a course of events. As a result the scenes just lay next to one another until we're an hour in and we have neither a plot-in-motion nor, through tone, any sense of what might, ought, or ought-not happen.

In fact, the first hour has just three redeeming bits. The first is a bit of chemistry between rag reporters Mike (Frank Sinatra) and Liz (Celeste Horn.) Even their dippy duet, devoid as it is of anything resembling music or poetry, breathes a little life. The second bit is a pair of references, to Circe and then Lord Macaulay. Had these two ever ever worked their way into a mainstream picture today would have been scrubbed out of it before anyone ever uttered their names. The last noteworthy bit is Grace Kelly walking around inexplicably dressed like a Greek goddess.

At any rate, after the midway musical number ends, Louis adds, "Now we're getting warmed up." Sort of. The second act proceeds like a better movie, albeit a cheesy one. The action weaves through the set-piece of a party where Dexter, Mike, and George all vie for Tracy, or at least hover around her. Unfortunately, although she's out of sorts we can't tell whether she's finally self-aware and angry at herself, stymied about which man to choose, throwing a hissy fit, or just plain drunk. This would be less of a problem were she not the only developing character.

Once more, of course, the tone just won't settle down. After a serious heart-to-heart between Dexter and the lonely Liz and a steamy scene between Tracy and Mike, we think a serious denouement is in the works. . . and then the two fall in the pool. . . and stagger back drunk in bathrobes. . . to Dexter and Roger, who then have words about class. What a mess.

So the wedding finally arrives and you know what, who cares? I don't know whether Dexter is looking out for Tracy so she doesn't marry a jerk or whether he wants her for himself, and I don't know anything meaningful about their relationship. I don't know whether George is a rube or a stiff or a phony, and I don't know what he really feels for Tracy. I don't know whether Mike is really in love with Tracy simply because he's drunk for the last hour of the movie. Finally, I don't know whom Tracy loves or whether I'm supposed to empathize with her as an anguished lover, scrutinize her as a spoiled debutante, or pine after her like one of the guys. Or should I be rooting for one of the guys I don't know or care about?

The conclusion wraps things up as if something significant had preceded it, but though things work out, the lack of development leaves you fairly indifferent to the outcome. Sadly, this is a first rate cast put through the hoops of a movie with flat dialogue and skimpy plotting which the director simply doesn't pull together. What a disappointment.

On Charm

I vaghi fiori
Giovanni Palestrina

A heated debate followed one of The Atlantic's puffy articles this week when Benjamin Schwartz's The Rise and Fall of Charm in American Men rang in the next bout of history's longest-running conflict. In fact the wrangling in the comments impresses, given the lightweight nature of the piece, and to me highlight a few points. First, no one is sure what charm is. Second, everyone thinks charm is desirable. Third, charm is lacking today and no one knows why. Let us see if we can lighten the befuddlement.

First off, while Schwartz never defines charm, the dictionary seems adequately to have done so as, a power of pleasing or attracting, as through personality or beauty. That's not half bad, for charm is certainly a magnetic force of attraction. Another definition clarifies further, saying that to charm is, to act upon (someone or something) with or as with a compelling or magical force, a property which emphasizes the natural, seemingly mystical, pull toward the charming.

A still better definition we find, though, in the more obscure source of a Renaissance treatise on beauty. Here, Florentine poet and man of letters Agnolo Firenzuola, leaning on Petrarch and Boccacio, calls our mysterious property vaghezza. From these poets he isolates three properties of what we broadly call charm: wandering, desire, and beauty. I'll depart from Firenzuola's analysis but consider myself these properties, which seem to me wisely discerned.

Rembrandt Laughing

Wandering is perhaps the most surprising of these traits, for why should that which moves itself, move us? Firenzuola wrote that what we see at ease moves us less than what we must work for, an observation which might figure into the raging gender war, but this seems at best a secondary property. First, though, we must clarify that it is not simply movement which charms us, for no one finds a swinging pendulum or spinning fan charming. Nor do we find sunsets or blowing leaves charming, although we might describe their motion as beautiful. Rather we find charming that which seems animate, that is, alive, and full of vitality. Too this is a property particular to people, for although animals move themselves we do not find them charming. It is the self-possession of an individual, moreover an awareness of his place in the world and an ease in that place, that we find charming. The charming man neither hurries or tarries, speaks too much nor too little, or suffers from want or excess.

He exists with joy in the order of the world, or even seems himself to order it, and thus we rejoice in the apparent excellence of both him and "his world." Such is why the charming are so desirable to others. The charming man extends his apparent good order around us, hence the propensity for the charming-and-devious to use their power for swindling others. We comply with charmers because we are so persuaded that the ease with which they move signifies the rightness of their order. Even the man of intelligence may be persuaded by a charming man, for in seeming to find the mean in personal conduct and himself to be happy, the charming man approximates wisdom. For this reason, charm may conceal a lack of wisdom, lead to wisdom, or flow from wisdom, and hence the various disputations about its essence and goodness.

In speaking of beauty I will quote Firenzuola, who writes that charm is, "a beauty that attracts and sparks the desire to contemplate and enjoy it." [Eisenbichler & Muray, 36] As alluded, at the personal level we seek to enjoy the company of the charming. We find enjoyment in their apparent harmony with the world and with us. Not inappropriately, we call this harmony beautiful, although not friendship per se, which has other requirements. Hence again the propensity to abuse charm, for it may simulate the appearance of friendship with simple friendly feeling.

At the aesthetic level too, though, we seek beauty. The beauty of the human face which charms us and moves eros through us may move us either toward love, friendship, and giving, or to lust and utility.

Finally, although we described charm as appropriate only to people, we might attempt discuss two potential qualifications. The first is for certain places, which are not properly called charming because they are not vital or self-possessed, but which draw us into their order and beauty. We call them charming nonetheless because we project ourselves into them and in doing so feel a part of order and beauty, and thus at peace. Hence the charm of a well-ordered farm, a cozy cabin, or a simple nook in nature where we feel at home.

The second potential qualification is for music, because a musical idea 1) exists in time, 2) has shape and character, and 3) seems to act and react. The seems there is the catch, though, for the musical idea is the will of the composer and not self-possessed. Still, though, but for that one qualification would we not call both the seductive and sensuous Adagio and the bumptious Rondo themes of Mozart's Clarinet Concerto KV.622, like Rembrandt chuckling above, charming?

Does that theme not seem at peace with itself and the world? Does it not call us?

Charm may be misconstrued and misused, but it's a call to something greater, for to charm one must know oneself and cultivate the good, and to be charmed we must be open to goodness and beauty. If we wish charm to return, that is where we ought to start.

–

Eisenbicher, Konrad and Murray, Jaqueline (trans. & ed.) On the Beauty of Women, by Firenzuola, Agnolo. University of Pennsylvania Press. 1992.

A Flotilla of Credentials

The worst part about graduation ceremonies is not the speechifying. Nor is it the seizure-inducing bursts of photographic flashes or the heavy, thick spring air. It's not even the sight of that flotilla of vaunted credentials puffing its way through rows of parents. It's the robes.

First offending is the sheer ridiculousness of their design. All poofy and flowing they're just the wrong combination of priss and pomp. Too, could they be more elaborate than with sashes and cords and tassels and hats? And don't forget the stripes, borders, and crests. And hoods, don't forget the hoods, because academia is apparently so complicated for academics that they need to color code each other. Well, that's uncharitable. Perhaps it's simply that the reward for years of study is getting to dress like a Baroque Halloween Oreo.

Worse than this fashion faux pas, though, is the arrogance of wearing one's achievements on his sleeve. And chest, and head, and every other part of the body. If this is not the epitome of arrogance I shudder to see the real thing. All clothing has to do is suggest a quiet, kept dignity, and this sort of peacocking should be verboten and stamped into the dirt. Yes, academic work is quiet and solitary. So? Grad-uation is about promotion, not celebration, and pulling out the fancy dress because academics feel unloved doesn't serve the discipline so much as turn the ceremony into Carnivale. Then again, had Socrates the opportunity I'm sure he would have opted to look like a cross-dressing troubadour on Star Trek.

Knock Knock

Out and about today, your blogger-on-the-move stopped to observe a door. This may sound dull but it was such a fair, husky specimen of pine that I thought of all the good it did for the owner, keeping out all manner of rapscallions, hoots, and antics. Anyway, at some point during its sentry duty, this noble, woody custodian wronged a man. His crime was not being locked or damaged or anything so reasonable and invisibly remedied. No, our door committed the sin of excessive opacity, and for this crime he was sliced open and fitted with a window. Yet the invasive procedure apparently exceeded the skill of the craftsman, for instead of fitting the door with a slick porthole, they slapped a piece of clear plastic between molding on either side. But wait, the horror continues.

You see, as I observed the ingress a visitor approached and knocked. On the plastic. And as the plastic bounced around in its frame I felt the pain of the door, once a mighty gatekeeper who permitted but the faintest noises through to its owner. After this fleeting reflection on door's life,  I felt each dry, hard, clank bounce and multiply through every fiber of my being.

Duly dislodged from my pre-prandial observations, I hurried along with one thought in my head: who in his right mind would have knocked on that part of the door? Why, why I ask! Could this individual not feel the disruptive cacophony of her verberations? In the rueful position of her quarry I would have exercised my right not to answer the door.

There are many ways to get someone's attention, most of them unacceptable. Think of the pomposity which a select breed of churl conveys in summoning a waiter with two slow, deliberate, paternalistic strokes of the hand. Snapping, whistling, and shouting are all right out.  So is touching, tugging, and tapping people.

In hailing a stranger, a gentle pardon me is the only acceptable interjection. Of knocking on doors, two or three gentle raps must do. In either case, if you don' get his attention, there's a hint for the taking.

Unloved

Lovers of the Latin Mass make various paths in justifying the traditional form of the Roman Liturgy. It is reverent, it is beautiful, it is time-honored. We explain its structural coherence and its sense of motion. We talk about beauty and utility of Latin. True all, but such efforts are mostly useless. What is not useless, however, is our affection for the Extraordinary form.

We just plain love it. The quiet, the focus, the postures. We love the rhythm and gravitas of the Latin. We love the music, whether the ecstasy of high classical compositions, the dense webs of renaissance polyphony, or the unadorned lines of plainchant. We love the feeling of continuity with Catholics of every time and place. We love every bit and the glorious totality of the mass in which one feels at home.

In contrast, I've never heard anyone express any affection about the Novus Ordo, let alone wax poetical about it. Yes, they may like going to an NO mass, but that's because of what it is by nature, or what they think it is, not the form it takes. They like it or respect it because they know it is important, not because its form transports or enraptures them.

They may like singing at mass, but they don't like Marty Haugen. I've never heard anyone express that they love how their lector-neighbor reads the passages, or how their hairdresser distributes Holy Communion. Never have I heard someone confess a call to universal brotherhood when the cantor raises her arm to incite invite, the congregation. I still seek the encomiastic literature praising the seventh inning stretch that is the sign of peace. Now I've never heard anyone even try to defend these practices on empirical grounds, but that's the point: without reference to a principle, the only common appeal of these practices is whim.

Of course these gestures are not intrinsic to the NO and were you to strip them and follow the letter of the reform, you would find a mass resembling the Latin. Doing so of course puts off the progressives, who never consider themselves progressives, which suggests that their loyalties are not to the law of Sacrosanctum Concilium but whatever post Vatican II version of it they first embraced. It was an emotional embrace, too . They turned, and they will not turn again. Never mention that SC promotes chant and Latin and never ask them to point out where it mentions moving altars and receiving Holy Communion in the hand. They turned, but not to SC.

The old days for sure had demerits. Yet for all the degeneration of the ars celebrandi, the old masses inspired devotion. The NO, for all of the hope that it would appeal to the ethos changing times, seems not to have. Have there been more secular generations than those born in the 1970s and 80s, generations born to the boomers who got on board the reform bandwagon?

Worse than failure is the wholesale lack of culpability, a refusal that what they supported might not have served its purpose. It was the hippies or communists or conservatives who were at fault, not the reformers. When I hear such arguments I think of Gordon Ramsay's TV show Kitchen Nightmares. In every episode, the desperate owners with their business on the verge of closing have called in Gordon, who before tasting asks them first to rate their food on a scale of 1-10 and then explain what's wrong with the restaurant. The owners invariably reply that their food is a 10 and the problem is that there are not enough customers. When he tries to change the menu they predictably reply that they don't want to alienate their customers, to which an enraged Gordon replies, "There's nobody in your damn restaurant!"

Likewise, there's no acknowledgement that a flat, languid mass in a modern church, with sappy music, in the common tongue, with disposable missalettes, untrained lectors, hand-shaking, umpteen extraordinary ministers of Holy Communion, a rambling and incoherent homily, and asides tossed in here and there, might be harming people. There's no sense of reverence for what worked or responsibility to make sure that what they do is working now. Progress came, and thus improvement.

Or not. Maybe what we have is a sucking lack of vitality. Empty pews, empty coffers. We have an artistic world which can't muster for the dusty paradigm any more than pop-tune wannabes every bit as forgotten and unloved as the Toronto Mass of whenever. We may have traded in the eternal for the ephemeral, but still today the most exciting work is being done in the chant world, where interest and resources are simply exploding. Funny about the timeless.

App Review: Beethoven's 9th, by TouchPress

By TouchPress, 2013.

When I reviewed The Orchestra from iOS app developer TouchPress back in December, I wrote that while splendid, the format would better benefit a detailed study of one work rather than selections of several. Well, ask and ye shall receive. TouchPress now gives us its presentation of Beethoven's Ninth Symphony.

All the polish that defined The Orchestra is back: the curated, scrolling score, the smooth seeking. On top of these refinements TouchPress has added a number of features, from the color-coded identification of the key area, to brief descriptions of the many moods and gestures, and the option to view the original manuscript, all at any moment in the performance.

In place, though, of the new performances recorded with multiple camera angles that made The Orchestra stand out, this time we get four full landmark recordings of the 9th: 1) Fricsay's 1958 recording with the Berlin Philharmonic, 2) Karajan's 1962 also with the BP, 3) Bernstein's recording with the Vienna Philharmonic in 1979, and 4) and John Eliot Gardiner conducting his own Orchestre Revolutionnaire et Romantique in 1992. Three of the recordings are audio only and Bernstein's is a complete, taped performance. Aside from having four stellar recordings of the 9th, you can switch among them at any moment during the performance. It is of course revealing to hear the differences in conducting from performance to performance, but the differences seem even more stark than if you had simply switched CDs or even mp3s because the shift is so seamless. How much more varied the differences of shape, tone, and tempo when so closely juxtaposed.

While all of these features are available during a listening, the app also includes brief interviews which you can separately watch. In these shorts, experts reflect on a few important points about the 9th from their perspectives as conductors, scholars, and performers. Here John Eliot Gardiner analyzes a section, there Albrecht Mayer reflects on performance challenges, and Paul Morley on learning to listen. There is great variety among these discussion and they're genuinely revealing about the 9th, not just boilerplate about the greatness of the work or maudlin effusions about "what Beethoven means to me." The developers clearly edited down longer interview to brief discussions of specifics, a good call since a topic like Beethoven's Ninth will make anyone ramble.

One feature I would like to see developed is the series of short recordings in which an expert discusses the piece while himself listening to it. A staple of DVDs, these casual reflections are rare in the musical world and seem to stimulate more personal, frank, reactions because of the frisson from the performance in the background. It's treat enough to hear Sir John Eliot Gardiner talking about Beethoven, but it's just plain fun to see him perk up when a favorite part is coming up.

Overall, this is a brilliant app, a combination of CD recording, DVD performance, score, manuscript, program notes, and analysis, all wrapped up in a smooth, slick interface that lets you cycle through it all with ease and bring up exactly what you want at any moment during the piece. Not bad for $15.

On Intimacy

and the thrill of harmony.

I'm eating a piece of cake, and it's delicious. Savoring each bite I revel in the flavors, first the rush of sweetness and the velvety cream. Then tonguing away the cream I reach the strawberry which pops between my teeth like a balloon, radiating its tartness around my mouth. At last the soft banana base rounds out the experience.

Why should food taste so good? Why is a fine confection so satisfying? Aristotle said that man takes delight in his senses because he delights to know, and coming to know the world he comes to know himself. I would propose to elaborate on this, that sensory delight is akin to a sense of harmony.

Harmony, that elusive, seemingly chimerical balance of elements has been sought after by creators of every stripe, be they philosophers or artists. What sense of rightness we find in harmony. Whenever we find it we experience it as a universal, as if we've stepped out of our corporal confines into a perfect, infinite home. In an instant we are lost in the ecstasy of consummate belonging, for it seems harmony knows no limits since the more details we uncover, the more intimate our encounter and the more thrilling the reverberations.

Of personal affairs, is it not thrilling to get to know someone? I find it terribly exciting to learn someone's tastes, what thoughts turn in their minds, and what makes them laugh. What delight is there in giving someone an intellectual tickle. At the highest level of friendship, though, rests a mutual and magnifying satisfaction in being, a reflexive love of oneself as other. This is naturally an affection which exists in activity, but though the activity can be cut off by distance, the friendship and love persist in the existence of in the friend's virtue and verisimilitude. With people we experience harmony as sympathy, but Cicero of course elevated the concept of friendship not only to consensio but consensio omnium divinarum humanarumque rerum cum benevolentia et caritate. 

This cosmic, transcendent dimension of harmony is available to us, besides in the ineffable, through art.   I am never more transported than in this one mere minute, one tiny fugato of Bach's cantata 102, but what world in this grain of sand.

It's an entrancing passage, the accented rising quavers and descending semiquavers cutting through the increasingly dense texture, here above, there below, each a fleeting revelation above the ceaseless walking of the bass line.

The pleasure of harmony is essentially sympathy with the beautiful, whether in character or appearance.  Such is why, as Aristotle and Cicero observed in friendship, that one must cultivate it in oneself to experience it in perfect sympathy with someone outside oneself. In art, one must be orientated toward the beautiful. In neither case can one simply "be oneself" for the bad and ugly will find no sympathy with their opposites.

Our own experiences of harmony, fleeting in art and firm in friendship, are far more than aesthetic or moral experiences, but glimpses of what Benedict XVI called the "mystery of infinite beauty," that ineffable reconciliation of the self and the transcendent.

–

You may also enjoy:

• Ideas: Part I & Part II
• Causa Pulchritudinis
• Culture and Community
• Primitive Romance
• Philosophy and the Solace of Self
• Roger Scruton on Why Beauty Matters [Vimeo]

Masterworks, $1

Reflecting again on my recent Met excursion, I recall another telling moment which occurred upon entry.

As the first of the party to arrive I stepped onto one of the lines to purchase our admission pins. It was a slightly misshapen line, actually, and while the asymmetry first irked me, my position to the right of those ahead me proved useful, for I spied their donations. From these two people who each purchased two pins the museum made a whopping $4. Despite that I handed the teller my own donation whilst beaming with pride, I was aghast.

Consider, though, that you'll find no one with more qualms about state-funded anything than me. Too, the Met has been fairly lambasted of late for being less than forthcoming about the voluntary nature of the contributions. I don't here see those as the issues though, since either way, I want the museum to have funds to operate. Now I don't know an awful lot about its finances and whether it is efficiently run and who of its employees makes what salary. I would prefer to  know soI could give a more precise donation, be it more or less, but the suggested donation is not so implausible as to concern me.

I suppose one could take a principled stand and pay a paltry sum if the museum were known to be corrupt or grossly mismanaged, but to my understanding, the Met is neither, and I hope it continues to exist. Too, I would prefer it to run without tax dollars, therefore I see my contribution as more, not less, important.

Still more to my point, though, I wonder precisely what thought goes through the mind of an individual with a Coach handbag around her shoulder and an iPhone in one hand as she hands the teller at the Metropolitan Museum of Art a $1 bill. Was it for the Tiepolo? The Monet? Was everything she saw worth precisely that to her, or did she determine that what she paid to the Met in taxes was exactly the proper amount? Perhaps she knows what the museum needs to run? Who can say, but I find it hard to believe that your average couture-wearing gadget-toting bourgeois can't spare a little more.

For my part, even if I had some objection to its funding or existence, I would find it hard to walk amidst the masterworks had I made such an infinitesimal contribution to their preservation.

Put More Arts

In the great taxonomy of baffling statements a special place is reserved for those which guarantee that the author has no idea what he's talking about. Since the article in question reads more like press release, I'm not sure the author is so much to blame here. He does, at any rate, open with a doozy.

Increasingly, many colleges and universities are looking to put more arts at the center of campus life and in the process, foster creativity.

So short, so innocent, no? If only he were talking about park benches or lamp posts and not art. What galls me about this sentence is its flippancy, its subtle arrogance. What disrespect is there for nearly each of its words. Please, read the sentence a few times and pause on the words. Now see if the following definitions are familiar to it.

• College - a col-legium, a speaking together, a collaboration of scholars for learning and fostering the liberal arts and sciences, involving the sharing of ideas in the presentation of lectures and debates. 
• University - a community of colleges with various purposes whose sum total offers the corpus of knowledge of the day and some unity of pedagogy.
• Art - techne, poiesis, expression of concept, outgrowth of spirit, through craft.
• Create - to bring into being

Though the words are the same, the article uses not the language of philosophy, but of bureaucratese. There is no debt to ideas, only utility. Such a statement has more in common with an interdepartmental memo requesting a 2.5% increase in paper production for the month than any artistic credo. Here, college means "place where classes are taught" and university means "big college." Art means "anything called art" and create means "result of activity." The goal here is not love, virtue, beauty, honor, piety, or any such principle, but the cliche art. Art must be put in so art can come out and we'll have more art.

It's a Keyenesian approach to art, really. Never mind the details of life, human nature, and philosophy: put something in so something comes out. It doesn't matter what it is. More is better, so if you need more something put more something. What does anyone with an emotional reaction to art, a love of and fear for its power and fragility, make of such irreverence?

Of course the statement is perfect prelude to what follows where the really gobbledygook starts flowing.

[the] Creative Campus Innovations Grant Program was created "to seed innovative, interdisciplinary programs that brought together artists with a range of community and campus-based partners in order to stimulate arts-based inquiry and elevate the role of the arts in academic life."

So you seed a program to get artists partnered with people to "stimulate arts-based inquiry." Wait, what? What is that, how do you do it, and why would you? And they're elevating the arts on what principle? And why does bringing people together automatically elevate it?

Now it gets real.

While Creative Campus projects fell into both (cooperative and collaborative) categories, the truly collaborative projects proved most transformative for both participants and the larger campus.

Transformative? What did they transform into? Badgers? Muffins? I guess when you have no point to a project, whenever you're done you just say that you "did art" and that it "transformed you." Yay art. Because art.