Wagner And The Wonder Of Art

Richard Wagner's Die Meistersinger has always called forth superlatives from those who have fallen under its spell. Toscanini wanted to lay his baton down for the last time only after he had conducted a performance of it. Paderewski called it 'the greatest work of genius ever achieved by any artist in any field of human endeavour.' H.L. Mencken declared, 'It took more skill to plan and write it than it took to plan and write the whole canon of Shakespeare.' And yet Wagner's many-splendoured comedy has come under severe criticism in recent years for what has been called its 'dark underside,' its 'fascist brutality,' and its 'ugly anti-Semitism.' In Wagner and the Wonder of Art, renowned opera expert M. Owen Lee addresses that criticism. He also provides an introduction to the opera and an analysis that will surprise even those veteran operagoers who may not have explored the work's intricate structure and the emotional drama at its centre. The book includes the on-air commentary that Father Lee gave during the first radio broadcast from the Metropolitan Opera after the events of 9/11. He thought it necessary, after attempting to refute the charges leveled against Wagner's opera, to say something about its truthfulness, its life-affirming music, its insight into the madness that can destroy human lives, and its witness to the importance of art for the survival of our civilizations.

In Wagner and the Wonder of Art, renowned opera expert M. Owen Lee provides an introduction to the opera and an analysis that will surprise even those veteran operagoers who may not have explored the work's intricate structure and the emotional drama at its centre.

How is it possible for a seriously flawed human being to produce art that is good, true, and beautiful? Why is the art of Richard Wagner, a very imperfect man, important and even indispensable to us? In this volume, Father Owen Lee ventures an answer to those questions by way of a figure in Sophocles – the hero Philoctetes. Gifted by his god with a bow that would always shoot true to the mark and indispensable to his fellow Greeks, he was marked by the same god with an odious wound that made him hateful and hated. Sophocles' powerful insight is that those blessed by the gods and indispensable to men are visited as well with great vulnerability and suffering. Wagner: The Terrible Man and His Truthful Art traces some of Wagner's extraordinary influence for good and ill on a century of art and politics – on Eliot and Proust as well as on Adolf Hitler – and discusses in detail Wagner's Tannhouser, the work in which the composer first dramatised the Faustian struggle of a creative artist in whom 'two souls dwell.' In the course of this penetrating study, Father Lee argues that Wagner's ambivalent art is indispensable to us, life-enhancing and ultimately healing.

Alex Ross, renowned New Yorker music critic and author of the international bestseller and Pulitzer Prize finalist The Rest Is Noise, reveals how Richard Wagner became the proving ground for modern art and politics—an aesthetic war zone where the Western world wrestled with its capacity for beauty and violence. For better or worse, Wagner is the most widely influential figure in the history of music. Around 1900, the phenomenon known as Wagnerism saturated European and American culture. Such colossal creations as The Ring of the Nibelung, Tristan und Isolde, and Parsifal were models of formal daring, mythmaking, erotic freedom, and mystical speculation. A mighty procession of artists, including Virginia Woolf, Thomas Mann, Paul Cézanne, Isadora Duncan, and Luis Buñuel, felt his impact. Anarchists, occultists, feminists, and gay-rights pioneers saw him as a kindred spirit. Then Adolf Hitler incorporated Wagner into the soundtrack of Nazi Germany, and the composer came to be defined by his ferocious antisemitism. For many, his name is now almost synonymous with artistic evil. In Wagnerism, Alex Ross restores the magnificent confusion of what it means to be a Wagnerian. A pandemonium of geniuses, madmen, charlatans, and prophets do battle over Wagner’s many-sided legacy. As readers of his brilliant articles for The New Yorker have come to expect, Ross ranges thrillingly across artistic disciplines, from the architecture of Louis Sullivan to the novels of Philip K. Dick, from the Zionist writings of Theodor Herzl to the civil-rights essays of W.E.B. Du Bois, from O Pioneers! to Apocalypse Now. In many ways, Wagnerism tells a tragic tale. An artist who might have rivaled Shakespeare in universal reach is undone by an ideology of hate. Still, his shadow lingers over twenty-first century culture, his mythic motifs coursing through superhero films and fantasy fiction. Neither apologia nor condemnation, Wagnerism is a work of passionate discovery, urging us toward a more honest idea of how art acts in the world.

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.”

Chapitre 6, p. 175-207, consacré à Adolphe Appia.