Even discourse which does not acknowledge "musical coherence" as "intellectual communication" does not in fact succeed in treating it as anything else; it is only by locating their concerns in domains where the "musical" aspects of music are peripherally or not at all involved that musical discourses can circumvent the fact that when the "object of thought" consists of the contents of a musical composition just the recognition of the identities of any of these contents (or even of the undivided single identity of them taken all together as a "unit") involves (to varying degrees) the same considerations that are involved in a discourse that explicitly--and hence with a better chance of cognitive particularity--regards such a composition as an instance of communicative thought.
Benjamin BoretzRelated topics
anything chance cognitive coherence communication composition contents discourse fact identity instance intellectual locating music musical object recognition single take thought treating unit varyingRelated quotes
Economics is a science of thinking in terms of models joined to the art of choosing models which are relevant to the contemporary world. It is compelled to be this, because, unlike the typical natural science, the material to which it is applied is, in too many respects, not homogeneous through time. The object of a model is to segregate the semi-permanent or relatively constant factors from those which are transitory or fluctuating so as to develop a logical way of thinking about the latter, and of understanding the time sequences to which they give rise in particular cases.
Good economists are scarce because the gift for using "vigilant observation" to choose good models, although it does not require a highly specialised intellectual technique, appears to be a very rare one.
John Maynard Keynes
Rohde became more and more firmly bound to the bourgeois world, its institutions and accepted opinions. ... The contrast between the two natures makes Rohde and Nietzsche exemplary representatives of two distinctive worlds. In their youth they both live in the realm of boundless possibilities and feel an affinity through the exuberance of their noble aspirations. Subsequently they go in opposite directions. Nietzsche remains young, leaving concrete reality as his task assumes existential import. Rohde grows old, bourgeois, stable, and skeptical. Hence courage is a fundamental trait in Nietzsche, plaintive self-irony in Rohde. ... Rohde retained the interests but not the attitudes of his youth; he looked to the world of the Greeks for the object of his contemplation rather than the norm of obligation.
Karl Jaspers
You can lose yourself or disappear in a big city. You can even change your identity and live a new life. You can indulge in a very long investigation to find a trace of malice, starting only with one or two addresses in an isolated neighbourhood. I have always been fascinated by the short note that sometimes appears on search records: Last known address. Themes of disappearance, identity and the passing of time are closely bound up with the topography of cities. That is why since the 19th century, cities have been the territory of novelists, and some of the greatest of them are linked to a single city: Balzac and Paris, Dickens and London, Dostoyevsky and Saint Petersburg, Tokyo and Nagai Kafū, Stockholm and Hjalmar Söderberg.
Patrick Modiano
Relativism is a product of the modern historical-sociological procedure which is based on the recognition that all historical thinking is bound up with the concrete position in life of the thinker [Standortsgebundenheit des Denkers]. But relativism combines this historical-sociological insight with an older theory of knowledge which was as yet unaware of the interplay between conditions of existence and modes of thought, and which modelled its knowledge after static prototypes such as might be exemplified by the proposition 2 x 2 = 4. This older type of thought, which regarded such examples as the model of all thought, was necessarily led to the rejection of all those forms of knowledge which were dependent upon the subjective standpoint and the social situation of the knower, and which were, hence, merely "relative."
Karl Mannheim
Pantheism makes God into a present, real, and material being; empiricism – to which rationalism also belongs – makes God into an absent, remote, unreal, and negative being. Empiricism does not deny God existence, but denies him all positive determinations, because their content is supposed to be only finite and empirical; the infinite cannot, therefore, be an object for man. But the more determinations I deny to a being, the more do I cut it of[ from myself, and the less power and influence do I concede to it over me, the freer do I make myself of it. The more qualities I possess, the more I am for others, and the greater is the extent of my influence and effects. And the more one is, the more one is known to others. Hence, each negation of an attribute of God is a partial atheism, a sphere of godlessness.
Ludwig Andreas Feuerbach
