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Ludwig Van Beethoven’s “Egmont”: A Celebration of Liberty and Limited Government (2005) – Article by G. Stolyarov II

Ludwig Van Beethoven’s “Egmont”: A Celebration of Liberty and Limited Government (2005) – Article by G. Stolyarov II

The New Renaissance Hat
G. Stolyarov II
July 26, 2014
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Note from the Author: This essay was originally written in 2005 and published on Associated Content (subsequently, Yahoo! Voices) in 2007.  The essay earned over 2,100 page views on Associated Content/Yahoo! Voices, and I seek to preserve it as a valuable resource for readers, subsequent to the imminent closure of Yahoo! Voices. Therefore, this essay is being published directly on The Rational Argumentator for the first time.  
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~ G. Stolyarov II, July 26, 2014

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Ludwig van Beethoven wrote his Egmont music in 1810 to accompany Johann Wolfgang von Goethe’s play of the same name, a play about the struggle between liberty and tyranny, and a work that contains in itself expressions both of tragedy and profound triumph.

Count Egmont was a real historical figure, a Flemish nobleman who had loyally served the Spanish king Philip II in his earlier wars and who had received in return the administration of the city of Brussels and other parts of the Spanish Netherlands. Egmont, though a loyal Catholic, believed in religious toleration and, at the Council of Trent, openly expressed his disapproval of Philip’s persecution of Dutch Protestants.

In return, in 1568, Philip sent troops to the Netherlands under the cruel and tyrannical Duke of Alva, who ordered Egmont’s arrest and execution without a trial or clear evidence of any manner of treason. Egmont’s heroic final words in defense of the ideals of liberty and religious toleration, as well as the efforts of Egmont’s friend, William of Orange, in rallying the Dutch to resist the Duke of Alva, triggered a massive revolt against Spanish rule that eventually led to the independence of the Netherlands.

Goethe wrote a play in honor of Egmont between 1775 and 1787, in which he transferred much of his own philosophy and personality to the character of Egmont, in whom were especially prominent a devotion to individual freedom, a joy of life, and a hatred for arbitrary power. Goethe even made his Egmont twenty years younger than the historical one in order to bring the character even closer to the state of the young playwright.

Beethoven volunteered to write incidental music for the first public performance of Egmont in 1810, in collaboration with Goethe, with whom Beethoven shared the high ideals of individualism, toleration, and a government of liberty. Though the play features a tragic death and brutal oppression by Spanish troops, themes of the inevitable and coming triumph of freedom and justice permeate it.

Egmont’s death does not dull the power of the principles that he advocates and does not prevent the Duke of Alva’s defeat. Thus, when making instructions to Beethoven for the music to be written, Goethe emphasized that he wished Egmont to be a “Symphony of Victory,” and Beethoven delivered precisely that.

The Egmont Overture, itself a microcosm of the events of the play, features a constant conflict between two themes, a gloomy and overbearing minor that dominates in the beginning, symbolic of Spanish tyranny, and a powerful, radiant major, demonstrating the power of Egmont’s resistance to Spanish rule. Near the end of the overture, several harsh violin notes indicate Egmont’s beheading, but not the death of the principles for which he stands. The beheading is followed by the most triumphant fanfare of the entire work, and perhaps the most gloriously uplifting creation of Beethoven’s musical career. The rest of the incidental music was designed to be performed along with the actual recitation of Goethe’s play.

Egmont has a special significance due to its ability to capture in melody the ideas of individualism, toleration, freedom of conscience, and limited government. Beethoven’s music demonstrates in a most directly accessible form the dynamic, heroic, triumphant possibilities of a world built upon such principles, and a spirit of grandeur, dignity, and magnificence that today’s world urgently needs to restore in its art and general sense of life.

Celebrations of the Creator-Individual in Ayn Rand’s “The Fountainhead” and Ludwig van Beethoven’s Ninth Symphony (2007) – Article by G. Stolyarov II

Celebrations of the Creator-Individual in Ayn Rand’s “The Fountainhead” and Ludwig van Beethoven’s Ninth Symphony (2007) – Article by G. Stolyarov II

The New Renaissance Hat
G. Stolyarov II
July 19, 2014

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Note from the Author: This essay was originally published on Associated Content (subsequently, Yahoo! Voices) in 2007.  I seek to preserve it as a valuable resource for readers, subsequent to the imminent closure of Yahoo! Voices. Therefore, this essay is being published directly on The Rational Argumentator for the first time.  
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~ G. Stolyarov II, July 19, 2014
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Few books offer as resounding a manifesto of the individual’s value and potential as The Fountainhead by Ayn Rand. The image of Howard Roark, the serene architect who refuses to build anything that does not meet his criteria of esthetic excellence, who takes on the culturally prevailing attitudes of collectivism, compromise, and mediocrity, and wins, is a tribute to one man’s determination in resisting the gargantuan pressures exerted by his society to render him just like everyone else.

The Fountainhead presents a masterful philosophical exposition of the mind of the creator-individual as the root of all human accomplishments, and as a treasure that one must not allow to become tarnished by the impulse to conform. It additionally provides a model for how rational men can interact with one another, as value-traders who seek from each other, rather than blandness and conventionality, the profoundest and most impeccable work their minds can produce.

The Fountainhead teaches that the source of man’s productivity lies within himself, and Roark’s struggles have demonstrated that adhering with integrity to the desire to be productive and independent often involves overcoming great obstacles. Nevertheless, with the proper fortitude, consistency, and resolve, the creator-individual will have his way.

The journey of the creator-individual from struggle to ecstatic accomplishment is, too, reflected in Ludwig van Beethoven’s Ninth Symphony. Beethoven’s monumental, dynamic, and logically intricate passages are capable of conveying both struggle and tension in the first three movements and an outpouring of joy, benevolence, and triumph in the fourth.

The symphony is a tribute both to Beethoven in particular, as he had written this ultimate of compositions a time when he was wrestling against crippling cases of deafness and disease, and to Man in general, for man’s proper occupation, in his life and in his work, is to struggle and to prevail. The vigor of man’s resistance against gloom, chaos, and decay will bring about a directly proportional result of glory, happiness, and accomplishment.

The works of Ayn Rand and Ludwig van Beethoven celebrate those creators and creations which affirm the highest possibilities open to man, and provide the intellectual fuel for audiences to pursue them. What Roark built with steel and concrete, what Ayn Rand captured in words, is also what Beethoven expressed through music. Using his or her medium of choice, the creator-individual strives to transform the world in an ennobling, enlightening, life-affirming manner – inspiring other creators to further heights of accomplishment.