The Psychology of Beauty by Ethel D. Puffer (parable of the sower read online TXT) 📖

that form and expression are taken as addressing themselves to two different mental faculties. It seems to be the view of most musical theorists that the experience of musical form is a perception, while the experience of musical expression, disregarding for the moment the suggestion of facts and ideas, is an emotion. Thus Mr.

Mason: “In music we are capable of learning, and knowledge of the principles of musical effect can help us to learn, that the balance and proportion and symmetry of the whole is far more essential than any poignancy, however great, in the parts.

He best appreciates music…who understands it intellectually as well as feels it emotionally;”<1> and again, “We feel in the music of Haydn its lack of emotional depth, and its lack of intellectual subtlety.”

 

<1> Op. Cit., p. 6.

 

It is just this contrast and parallelism of structure as balance, proportion, symmetry, addressed to the mind, with expression as emotional content, that a true view of the aesthetic experience would lead us to challenge. If there is one thing that our study of the general nature of aesthetic experience has shown, it is that aesthetic emotion is unique—

neither a perception nor an intellectual grasp of relations, nor an emotion within the accepted rubric—joy, desire, triumph, etc. Whether or not music is an exception to this principle, remains to be seen; but the presumption is at least in favor of a direct, immediate, unique emotion aroused by the true beauty of music, whatever that may prove to be.

 

With a great literature in the form of special studies, we must yet, on the whole, admit that we possess no general formula in the philosophy or psychology of music which covers the whole ground. Schopenhauer has said that music is the objectification of the will—not a copy or a picture of it, but the will itself; a doctrine which however illuminating when it is modified in various ways is obviously no explanation of our experience. Hanslick has but shown what music is not; Edmund Gurney’s eloquent book, “The Power of Sound,” is completely agnostic in its conclusion that music is a unique, indefinable, indescribable phenomenon, which possesses, indeed, certain analogues with other physical and psychical facts, but is coextensive with none. Spencer’s theory of music as glorified speech is not only in a yet unexplained conflict with many facts, but has never been formulated so that it could apply to concrete cases. The same is true of Wagner’s “music as the utterance of feeling.”

 

But there is a body of scientific facts respecting the elements of music, in which we may well seek for clues. As facts alone they are of no value. They must be explained as completely as possible; and it is probable that if we are able to reach the ultimate nature and origin of these elements of music they will prove significant, and a way will be opened to a theory of the whole musical experience. The need of such intensive understanding must excuse the more or less technical discussions in the following pages, without which no firm foundation for a theory of music could be attained.

II

The two great factors of music are rhythm and tone-sensation, of which rhythm appears to be the more fundamental.

 

Rhythm is defined in general as a repeating series of time intervals. Events which occur in such a series are said to have rhythm. In aesthetics, it is the periodic recurrence of stress, emphasis, or accent in the movements of dancing, the sounds of music, the language of poetry. Subjectively it is the quality of stimulation due to a succession of impressions (tactual and auditory are most favorable) which vary regularly in objective intensity. We desire to understand the nature, and the source of the pleasing quality, of this phenomenon.

 

It is only by a complete psychological description, however, even a physiological explanation, that we can hope to fathom the tremendous significance of rhythm in music and poetry.

Those treatments which expose its development in the dance and song really beg the question; they assume the very fact for which we have to find the ground, namely, the natural impulse to rhythm. Even those theories which explain it as a helpful social phenomenon, as regulating work, etc., fail to account for its peculiar psychological character—that compelling, intimate force, the “Zwang” of which Nietszche speaks, which we all feel, and which makes it helpful. This compelling quality of rhythm would lead us to look behind the sociological influences, for the explanation in some fundamental condition of consciousness, some “demand” of the organism. For this reason we must find superficial the views which connect rhythm with the symmetry of the body as making rhythmical gesture necessary; or more particularly with the conditions of work, which, if it is skilled and well carried out, proceeds in equal recurring periods, like the swinging of a hammer or an axe. But it appears that primitive effort is not carried on in this way, and proceeds, not from regularity to rhythm, but rather, through, by means of rhythm, which is made a help, to regularity. Again, it is said that work can be well carried out by a large number of people, only in unison, only by simultaneous action, and that rhythm is a condition of this.

The work in the cotton fields, the work of sailors, etc.

requires something to give notice of the moment for beginning action. Rhythm would then have arisen as a social function.

Against this it may be said that signals of this kind might assist common action without recurring at regular intervals, while periodicity is the fundamental quality of rhythm. Thus this theory would explain a natural tendency by its effect.

 

Looking then, in accordance with the principle stated above, for deeper conditions, we find rhythm explained in connection with such rhythmical events as the heart beat and pulse, the double rhythm of the breath; but these are, for the most part, unfelt; and moreover, they would hardly explain the predominance of rhythms quite other than the physiological ones. Another theory, closely allied, connects rhythm with the conditions of activity in general, but attaches itself rather to the effect of rhythm than to its cause. Thus we are reminded of the “heightened sense of expansion, or life, connected with the augmentation of muscular movements induced by the more extensive nervous discharges following rhythmic stimulation.”<1>

But why should it be just rhythmic stimulation that produces this effect? We are finally thrown back on physiology for the answer that in rhythmical stimulation there are involved recurrent activities of organs refreshed by immediately preceding periods of repose. Here again, however, we must ask, why on this hypothesis the periods themselves must be exactly equal. For within the periods the greatest variety obtains.

One measure of a single note may be succeeded by another containing eight; within the periods, that is, the minor moments of activity and repose are quite unequal.

 

<1> H.R. Marshall, Pain, Pleasure, and Aesthetics.

 

Last of all, we must note the view of rhythm as a phenomenon of expectation (Wundt). But while we can undoubtedly describe rhythm in terms of expectation and its satisfaction, rhythm is rhythm just through its difference from other kinds of expectation.

 

All these explanations seem either merely to describe the facts we seek to explain, or to fail to notice the peculiar intimate nature of the rhythmical experience. But if it could be shown not only that in all stimulation there must be involved an alternation of activity and repose, but also that an equality of such periods was highly favorable to the organism, we should have the conditions for a physiological theory of rhythm. Now the important psychological facts of so-called subjective rhythmizing seem to supply just this need.

 

It has been shown<1> that we can neither receive objectively equal sense-stimuli, nor produce regular movements, without injecting into these a rhythmical element. A series of objectively equal sound-stimuli—the ticking of a clock, for instance—is heard in groups, within each of which one element is of greater intensity. A series of movements are never objectively equal, but grouped in the same way. Now this subjective rhythm, sensory and motor, is explained as follows from the general physiological basis of attention.

 

<1> T.L. Bolton, Amer. Jour. Of Psychol., vol. vi. The classical historical study of theories of rhythm remains that of Meumann, Phil. Studien, vol. x.

 

Attention itself is ultimately a motor phenomenon. Thus: the sensory aspect of attention is vividness, and vividness is explained physiologically as a brain-state of readiness for motor discharge;<1> in the case of a visual stimulus, for instance, a state of readiness to carry out movements of adjustment to the object; in short, the motor path is open. Now attention, or vividness, is found to fluctuate periodically, so that in a series of objectively equal stimuli, certain ones, regularly recurring, would be more vividly sensed. This is exemplified in the well-known facts of the fluctuation of the threshold of sensation, of the so-called retinal rivalry, and of the subjective rhythmizing of auditory stimuli, already mentioned. There is a natural rhythm of vividness. Here, therefore, in the very conditions of consciousness itself, we have the conditions of rhythm too. The case of subjective motor rhythm would be still clearer, since vividness is only the psychical side of readiness for motor discharge; in other words, increased readiness for motor discharge occurs periodically, giving motor rhythm.

 

<1> Munsterberg, Grundzuge d. Psychologie, 1902,. P. 525.

 

It has been said<1> that this periodicity of the brain-wave cannot furnish the necessary condition for rhythm, inasmuch as it is itself a constant, and could at most be applied to a series which was adapted to its own time. But this objection does not fit the facts. The “brain-wave,” or “vividness,” or attention period, is not a constant, but attaches itself to the contents of consciousness. In other words, it does not function without material. It is itself conditioned by its occasion. In the case of a regularly repeated stimulus, it is simply adjusted to what is there, and out of the series chooses, as it were, one at regular periods.<2>

 

<1> J.B. Miner, “Motor, Visual, and Applied Rhythms,” _Psychol.

Rev., Mon. Suppl._, No. 21.

<2> Facts, too technical for reproduction here, quoted by R.H.

Stetson (_Harvard Psychol. Studies_, vol. i, 1902) from Cleghorn’s and Hofbauer’s experiments seem to be in harmony with this view.

 

Closely connected with these facts, perhaps only a somewhat different aspect of them, is the phenomenon of motor mechanization.

Any movement repeated tends to become a circular reaction, as it is called; that is, the end of one repetition serves as a cue for the beginning of the next. Now, in regularly recurring stimuli, giving rise, as will be later shown, to motor reactions, which are differentiated through the natural periodicity of the attention (physiologically the tendency to motor discharge), we have the best condition for this mechanization. In other words, a rhythmical grouping once set up naturally tends to persist.

The organism prepares itself for shocks at definite times, and shocks coming at those times are pleasant because they fulfill a need. Moreover, every further stimulus reinforces the original activity; so that rhythmical grouping tends not only to persist, but to grow more distinct,—as, indeed, all the facts of introspection show.

 

All this, however, is true of the repetition of objectively equal stimuli. It shows how an impulse to rhythm would arise and persist subjectively, but does not of itself explain the pleasure in the experience of objective rhythm. It may be said in general, however, that changes which would occur naturally in an objectively undifferentiated content give direct pleasure when they are artificially introduced,—when, that is, the natural disposition is satisfied. This we have seen to be true in the of