jmm the journal of music and meaning, vol.7, winter 2009. · as to the corresponding activation in...

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1 JMM The Journal of Music and Meaning, vol.7, Winter 2009. © JMM 7.3. For multimedia material in this article, please see the online version at http://www.musicandmeaning.net/issues/showArticle.php?artID=7.3 Per Aage Brandt MUSIC AND THE ABSTRACT MIND * Abstract: The beauty of music and the pleasure it gives us are both extremely pervasive across cultures and very difficult to explain. But there are reasons to believe that music and emotion are mentally and neurally interrelated through gesture and imaginary body schemas. Musical perception and performance may be at the origin of human language and symbolization; the aesthetics of singing, playing and dancing creates symbolic meaning, which in turn makes possible abstract thinking. The pleasure is preserved all the way ’up’. Music is a Kunstart, in German as in Danish, literally: a ’species of art’. This biological analogy a 'species' of art is imaged and conceptualized cognitively as a living being may have inspired our general History of Art. The underlying intuition about these beaux arts, the ’beautiful arts’, may be a conceptual metaphor according to which BEAUTY IS LIFE; the kinds or types of aesthetic expression, thus conceptualized as animal species, ”Arten”, are maybe also seen as inscribed in a sort of genetic evolution. Anyway there is a basic, conceptual zero-to-positive grading scale, spanning from 'not beautiful' = 'not alive', to 'very beautiful' = 'very much alive'. Beauty is not just an ideological term, or an outdated norm, but is a real cross-cultural and transhistorical phenomenon , an experiential fact about the human mind 2 , the one that motivates the genre of objective phenomenology we call art criticism. Art really does convey beauty. Art is in fact ’good’ when 'beauti-ful', and bad when not 3 . As mentioned, good art is praised for being metaphorically ’alive’, and bad art is scorned for being ’dead’. Furthermore, it is

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Page 1: JMM The Journal of Music and Meaning, vol.7, Winter 2009. · As to the corresponding activation in the brains of listeners and musicians, the processing (Cf. Zatorre et al. 2001)

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JMM – The Journal of Music and Meaning, vol.7, Winter 2009. ©

JMM 7.3. For multimedia material in this article, please see the online version at

http://www.musicandmeaning.net/issues/showArticle.php?artID=7.3

Per Aage Brandt

MUSIC AND THE ABSTRACT MIND *

Abstract:

The beauty of music and the pleasure it gives us are both extremely pervasive across cultures and

very difficult to explain. But there are reasons to believe that music and emotion are mentally and

neurally interrelated through gesture and imaginary body schemas. Musical perception and

performance may be at the origin of human language and symbolization; the aesthetics of

singing, playing and dancing creates symbolic meaning, which in turn makes possible abstract

thinking. The pleasure is preserved all the way ’up’.

Music is a Kunstart, in German as in Danish, literally: a ’species of art’. This

biological analogy — a 'species' of art is imaged and conceptualized cognitively

as a living being — may have inspired our general History of Art. The

underlying intuition about these beaux arts, the ’beautiful arts’, may be a

conceptual metaphor according to which BEAUTY IS LIFE; the kinds or types of

aesthetic expression, thus conceptualized as animal species, ”Arten”, are maybe

also seen as inscribed in a sort of genetic evolution. Anyway there is a basic,

conceptual zero-to-positive grading scale, spanning from 'not beautiful' = 'not

alive', to 'very beautiful' = 'very much alive'.

Beauty is not just an ideological term, or an outdated norm, but is a real

cross-cultural and transhistorical phenomenon , an experiential fact about the

human mind2, the one that motivates the genre of objective phenomenology we

call art criticism. Art really does convey beauty. Art is in fact ’good’ when

'beauti-ful', and bad when not3. As mentioned, good art is praised for being

metaphorically ’alive’, and bad art is scorned for being ’dead’. Furthermore, it is

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a characteristic of the experience of art that this strange, bio-critical evaluation of

its objective source, the work of art, is a part of its perception, rather than an

estimation by external normative parameters. There is an aesthetic perception, an

Einstellung (a mental attitude) which in this and other respects differs from a

non-aesthetic' perception (of the same object), in which there is no such inherent

critical evaluation. The evaluation of art therefore does not mainly depend on

external, circumstantial criteria4, as some modernist schools inspired by Marcel

Duchamp and others have claimed, but is primarily determined by the specific

internal content of an aesthetic perception of art5. How the specific determination

really works is not clear to critics, though; and they do not need to know it in

order to judge perfectly well6. But one of the tasks of neuro-aesthetic research

will be to elucidate the nature of this evaluative issue. The determination might

of course work differently in different sense modalities; so, musical beauty does

not have to depend on exactly the same neural processes as, say, pictorial beauty.

But we would still expect to see some important inter-aesthetic correlations. In so

far, much of what I have to say about music should also be relevant to the study

of other ’Kunstarten’.

In history of art, it is non uncommon to distinguish the spatial arts

(architecture, sculpture, painting…), which create material objects, and the

temporal arts (music, dance, poetry and the narrative genres: drama, fiction, film,

video…), which create immaterial objects. Their respective histories do not

always unfold in parallel; but their anthropology seems to be much the same. So,

whether material or immaterial, these artefactual objects we call works of art

(Kunstwerke) tend to attract and affect us in comparable ways, namely either as

means of celebration of culturally important events or as ’self-celebrating’ things,

as activities important in themselves. Musical performances can hail a king,

animate a military parade, accompany a theatrical declaration of love, be staged

as spectacular social concert events, or be played in intimacy, as chamber music,

for its own sake.

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All of our ’species’ of art use expressive signs that already serve evident

functional purposes in social life as well as that of creating celebrative energy or

pure beauty.7 And the arts are often functional conveyors of pragmatic

information, or used in order to give performative force to events of communal

interest, at the same time as they are sources of aesthetic pleasure. But works of

art always additionally call attention to their own making, as to a manifestation

of what artists used to and still call pure form, the structural organization of the

expression as such, as something important in itself. These 'works' display an

auto-referential insistence that makes them paradoxically into signs of

themselves; the ’formalism’ in art as such is thus another feature that makes

aesthetic perception different from pragmatic perception, and perhaps the most

important feature.

One of the tasks of neuro-aesthetics will be to find the mechanisms

underlying this variation in perception from pragmatic to aesthetic and formal.

As Susanne K. Langer suggested (Langer 1967/1972/1982 and Langer

1953), the aesthetic experience of form and the paradoxical feeling of the object

being ’alive’ in good works of art may be interrelated and cognitively

constitutive. Artfulness may cognitively ’animate’ the object and let us

experience it as if it were a sort of autonomous and live creature, equipped with

an autonomous consciousness, with mind and intentionality. As if it were an

auto-referential biological organism, an embodied subject. This strange aesthetic

feeling is extremely strong in experiences of music. Music is even sometimes said

to ’breathe’.

If architecture presides over the spatial arts, music probably presides over

the temporal arts in human evolution, all the way from the Neolithic to the

historical cultures of Cro-Magnon civilization. Architecture8 and music are both

culturally primary. We must build, and we must ’sound’, in order to be a culture.

Furthermore, the optical and the acoustic aspects of our creations are intimately

related; they apparently integrate whenever and wherever we perform a socially

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significant act: our habitats must resound, and our musical displays must fill our

spaces and ’take place’.

Our embodied minds connect in optico-acoustic spaces, where the

gestures of our bodies seek to attune to each other. The endevour for our minds

to obtain intersubjective attunement, establish communicative contact in time

and space, and to produce or perceive art and formal structures, are perhaps one

and the same. In that case, beauty may be a significant evolutionary factor and its

experience may be just the special quality ascribed to the phenomena that convey

it, in particular the elaborate, ornamental artefacts or performances that make

human minds admire and attune, admire while attuning. As I. Kant noticed

(Kant 1790: Part I, Ch.1 §7), we say, impersonally: ”This [music] is beautiful…”

(instead of, personally: ”I like it”). The aesthetic judgment is grammatically

impersonal, and beauty is referred to as objectively given, probably because this

’feeling’, when it is present, is perceived as being shared by an indefinite number

of minds as something that should — is justly supposed to, in principle — attune

all of them.

Accordingly, music — along with architecture — appears in the behavior

of our species in relation to prominent elementary fields of shared social activity

such as Work, Love, and Worship9: work songs, love songs, and sacred hymns.

Music and architecture are no doubt the two most important integrative semiotic

practices in social life, besides language. And language would probably never be

able to function without them.

Brains specialize cognitively for space and for language, but also for

music. These specializations are bodily grounded. If we accept, for a starter, to

approach music through the classical triad of structures: rhythm, melody, harmony,

we may consider these three acoustic substructures as cognitively embodied in

three corresponding ways.

Firstly, musical rhythms involving beats performed in recursive numerical

series (called bars) allow muscular motor coordination in collective (multi-body)

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activities, e. g. of the sorts mentioned (Work, Love, Worship), and typically those

involving locomotion (legs and posture). Humans count and move together.

There probably exists a rather direct connection between dancing and temporal

cognition — a connection that may involve symbolic representations of time as

concentric calendar wheels and other inventions for capturing the idea of

temporal ’slots’ that return regularly.

Secondly, tonal sounds arranged in sequences of pitch variations, also

called melodic lines, make it possible to guide the coordination of gestures, as in

rituals and communicative interaction, typically those involving movement of

hands and arms; people sing or chant and gesticulate together. Aspectual

schemas of time perception (initiation, termination, duration, iteration etc.) may

derive from this vocal coordination.

Thirdly, the simultaneous use of different instruments, the 'orchestration'

of combined sound sources and of maintained tonal clusters containing pitch

intervals whose interfering formants produce consonance and dissonance, also

called harmonic clusters, or chords, are directly related to our gestural, facial, and

vocal expressions of mood and empathic disposition, cf. the double meaning of

German ’Stimmung’ (mood, tuning). People purr, hum, sigh, moan, groan, grunt

or screech, scream, yell, bawl, shout, squall, squeal etc. at each other and their

faces configurate accordingly, when they mean to let each other know what their

mood or emotion and their attitude to shared situations are. This variation is

even most often automatic and only needs the subject’s conscious intervention

when intentionally repeated, simulated, theatricalized, or quoted.

Music addresses our body in these remarkably concrete and direct ways

when heard. It may also be important to notice that when played, music appears

to emanate from the body of the orchestra and the body of the musician, and

thereby constitutes a significant metonymy for an embodied person, the 'persona'

that musicians take on as a semi-fictional role while playing,10 or else a

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metonymy for the very person the musician is. We know from cognitive

semantics as well as from classical rhetoric that metonymic presentations of

things, and in particular of individuals, are perceived as far more pithy than their

referents, and that if perceived as significative of a person, they are more

strongly personalizing and even more 'vivid' than the person itself: they are the

person’s signature. This particular identity- or authenticity-making effect of

metonymy and metonymic compression of personhood in music may also

explain the Langer-effect of vitalism in form perception. A style is a signature of

some (numerical) identity.

As to the corresponding activation in the brains of listeners and musicians,

the processing (Cf. Zatorre et al. 2001) of tonal hearing and thinking appears to

happen in specialized neuron groups in the superior temporal and some frontal

regions of the cortex, particularly in the right side, but recent scanning studies

(PET and fMRI) show additional bilateral activity in occipital areas normally

involved in visual processing, despite the absence of visual input (Zatorre, Perry,

Beckett, Westbury and Evans 1998). Also parts of motor cortex are activated.

Furthermore, paralimbic areas that are active in emotional processing are shown

to be involved in the evaluative aspects of musical experience.

This suggests, among other things, that the auditory processing of music

is integrated with spatio-visual imagery, as well as with something we could call

imaginary motion or gesture and, correspondingly, with imaginary emotion. In the

referred experimental situations, the input is exclusively acoustic, but it triggers

in the listener’s mind a multimodal imaginary activity implying fantasized

scenarios in time and space, landscapes and architectural sites, possibly with

persons that move, gesticulate, and behave emotionally — virtual opera-like or

rather film-like scenes of embodied intersubjectivity. Music thus appears, as

suggested by C. Trevarthen (Trevarthen 2000), to guide our minds into

communitary attitudes, to prepare us for cooperation and expressive exchange

based on empathy, shared attention and volition — attitudes that we ’share’ with

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the imaginary musical gestalts and creatures themselves and then with each

other. This imaginary aspect of musical hearing prepares our minds for a

semantics of human interaction, in the sense that our imaginary gestures and

imaginary emotional states are virtual feelings, contents that we can adopt or just

consider as possible or adequate, not directly ’had’, felt: they are instances of

Meaning. They possess imaginary, semiotic reality. What we experience when

music is being performed, whether by others or by ourselves, is given

immaterially but really, as a thought without a head, one that people including

ourselves could have and are invited to have but do not have to have. ”Sad”

music heard by us when we are already sad makes us more impersonally and

communally sad: it makes us virtually share that mood with others, and it thus

brings us comfort, even pleasure. Note that we easily ascribe emotional states to

music ’itself’; why this happens is a deep neuro-aesthetic and semiotic question.

The virtuality of meaning musically conveyed appears to enhance its

communality.

The neural ’imaginarization’ of visual space-time, motion, gesture, and

facial expressions, as associated with musical thinking and hearing, makes these

meanings of tonal experiences appear to us as separated from any individuals

that might be factually having them here and now. As mentioned, they form

autonomous gestalts or phantoms of 'possible people' of whose presence they

would be metonymies. In this sense we might in fact as well speak about musical

disembodiment, as a cognitively relevant phenomenon. I think it is probable that

such a metonymically established disembodiment is an important prerequisite, if

not the principal origin, of abstraction in general. Abstract (ownerless, just

possible) ideas or forms are results of metonymic disembodiment11; they are then

readily re-embodied in architecture, sculpture, and imagery in general, when

music is performed and experienced collectively in socio-cultural sites, settings,

and scenarios – as the ’meaning of’ that site. We then get the genius loci effect: the

place is felt as having a certain ’spirit’ attached to it. Here, meaning migrates

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musically from our bodies into architectural receptors in space. Individual re-

embodiment of meaning subsequently occurs, mainly in the shape of experiences

of participation in the resounding collective activities that the architectural

spaces hence determine and contain. This happens when we play and thereby

'interpret' music. We then become fillers of the role of the 'genius loci'

reembodied in the space of performance. By metonymy, our minds thus

disembody and reembody, but the reembodiment produces a generalized,

communal gestalt, a principled activity or active principle in the place of the

original source body. The resounding expression is experienced as a sign of this

principled entity. It is on the way to becoming an abstract symbol. In this sense,

playing is inherently an act of symbolization.12 It disembodies and reembodies,

performs a semiotic transformation from a body of flesh to a body of meaning.

In what follows, I will present a technical version of this view of music

and meaning in terms of conceptual integration and blending analysis, as

developed by Mark Turner and Gilles Fauconnier, and then cast into a semiotic

mould (Fauconnier and Turner 2002 and Brandt 2004). According to the model

presented here, a conceptual blend is a semantic construction that has contents

from two mental spaces as inputs, one Presentational, the other Referential; the

blend of these input contents is stabilized by a binding process that ties and maps

it to a dynamic cognitive schema appearing in a Relevance space.

Let me give a simple preliminary example: a painting is seen both as a

window into a theme — a landscape, a scene — and as a presentation of this

thematic reference by a square of canvas covered with oil paint. The way in

which our attention flips back and forth between the expressive surface (in 2 D)

and the thematic content (in 3 D) is guided by our knowledge of the style that

makes the pictorial sign aesthetically relevant (scale, resolution, palette, line

fractality, light, composition). The network of mental spaces accounts for the

composition of our conceptual integration of a complex meaning structure that

we experience and evaluate.

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(Fig. 1)

The same format of mental 'compositionality' may be active in auditively

based symbolic structures. In so far, it may therefore be possible to apply this

model to musical structure. The results I find are the following unfoldings.

In a first approach, there is in the auditive perception of music – not of other,

functional or event-related sounds – a first integration cycle, in which rhythmic

forms (typically performed using some sort of percussion) and tonal forms

(typically: voice or winds) blend into a melo-rhythmic phrase. Then this phrase is

interpreted and made intelligible (relevant) by the activation, in players and

listeners, of some known harmonic pattern (a tonal gamut and its possible

chords, cf. string instruments) to form a tonal 'utterance', which is projected back

to the Base space of ongoing perception:

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(Fig. 2)

According to this hypothesis, the beats in a rhythmic pattern are mentally

mapped onto notes in a melodic pattern, and the 'tonal beats' of the resulting

integrated phrase are mentally interpreted by a harmonic and sequential format

(chorus) that makes such a phrase and whole series of phrases meaningful, so

that they can form an extended musical utterance.

Then, in a second step, the integrated musical utterance, now as a

Presentational Input, is cognized as an affective expression and thus acquires a

virtual content of a more existential character, which in terms of mental spaces

may imply that this utterance further integrates with a choreographic and

gestural pattern, imagined as a potential bodily response to the music; and the

corresponding13 emotional meaning of this mental ’dance show’ would therefore

account for the affective ’message’ of music perceived (while playing it or

listening to it):

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(Fig. 3)

Following this analysis, what we hear is mapped onto an imaginary process of

possible gestures and more or less culturally coded movements that our body

could perform if conditioned by such affective states, given that emotion, motion,

and musical patterns may be encoded together.

Finally, in a third step, this complex result again combines with the

contextual social setting and its possibly ceremonial circumstances, where the

affective charge carried by 'music as felt' can be important for the attunement of

the participants of the setting, for their shared attention and for subsequent

memorization. The social framing of the shared musical experience creates a

performative instance of validation, or authentification, of the mental or material

symbolic act foregrounded in Base space (materially: a wedding, an

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inauguration, a nomination, a coronation etc.; mentally: just a concert, but

thematically oriented toward the idea of a wedding, a coronation, etc.):

(Fig. 4)

At this stage of integration, the musical phenomenon, affectively invested, is thus

mapped onto occurring events in the experiencer's present communitary

situation — whether material or mental.

This third step uses the same network design as the two first. Through the

three steps, the series of integrations form a cascade of integrations, or a blending

cascade. At the third level of this cascade, the perception of music acquires a

referential content filled by a potential or real socio-cultural context of its

performance. As initially mentioned, often there is no such definite, even implicit

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or potential situation of performance: such underdetermined — ’asocial’ —

music is then just perceived as art in its own right, and is probably still

interpreted in mental terms of imaginable genres and virtual events. In these

cases of globally absent context — cases that were originally marginal, I imagine,

but are systematically provided in modern cultures — where music is performed

and enjoyed in the absence of any preestablished and significant ’resorbing’

situation, the inherent reference space in the network is simply left open. For

most or all music practicians it is characterized by abstract figurations, often

synaesthetic sensations, especially of colors and colorful scenarios linked to the

tonal entities, and by connected existential thoughts and transcendent feelings. In

critics’ and other specialized listeners’ minds, it may be filled by poetic,

philosophical or narrative discourse, or rather by discursive intuitions, sketches,

and ideas of this kind. The best description of the paradoxical cognitive but non-

conceptual state of mind created by forceful musical experiences of this auto-

referential kind might be the often heard tautological account: ”It means what it

means”.14 This tautology probably just states that such an impression-of-

abstractness is being experienced. In the classical theoretical literature of

aesthetics it was called the Sublime (das Erhabene). In this sense, beauty can be

said to lead us to the Sublime, which is the Abstract as such. If you will allow me

another Kantian expression, it is also the realm of Freedom, in the sense that

abstraction is the one operation which in Kant's view frees thought from the local

necessities of life. Good art ’lives’ in the sense of an unimpeded embodied

freedom of movement: it makes the mind feel openness (Cf. Eco 1962) and

’possibility’ — relieving it from the feelings of immobility: necessity and

impossibility, the two modal determiners of misery. This is perhaps the ultimate

sense of music as an art form; it conveys a feeling of reality as having a depth of

possible paths and meanings. And in its turn, the feeling of reality as such15

could be a core sense of the term beauty.

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References

Kant, I. (1790). Kritik der Urteilskraft. English transl.: Critique of Judgement. Oxford:

Oxford University Press (2007).

Langer, S.K. (1967/1972/1982). Mind: an Essay on Human Feeling, Vol. 1-3.

Baltimore: Johns Hopkins.

Langer, S.K. (1953). Feeling and Form, New York: Routledge.

Zatorre, R. et al. (ed.) (2001). The Biological Foundations of Music. New York: The

New York Academy of Sciences, Vol. 930.

Zatorre, R., Perry, D. W., Beckett, C. A., Westbury, C. F. and Evans, A. C. (1998).

”Functional anatomy of musical processing in listeners with absolute pitch and

relative pitch”. Proc. Natl. Acad. Sci. USA, Vol. 95, 1998

(http://www.zlab.mcgill.ca/docs/Zatorre_et_al_1998.pdf).

Trevarthen, C. (2000). ”Musicality and the intrinsic motive pulse: evidence from

human psychobiology and infant communication”. Musicæ Scientiæ, Special Issue

1999-2000 (ESCOM European Society for the Cognitive Sciences of Music).

Fauconnier, G. and Turner, M. (2002). The Way We Think. Conceptual Blending and

the Mind's Hidden Complexities. New York: Basic Books.

Brandt, P. Aa. (2004). Spaces, Domains, and Meaning. Essays in Cognitive Semiotics.

European Semiotics Series No. 4. Berne: Peter Lang Verlag.

Eco, U. (1962). Opera aperta. English transl.: The Open Work. Harvard: Harvard

University Press (1989).

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* An earlier version of this paper was presented at the conference "PLAISIR. The Pleasure of Art as

Sensed by the brain. The First International Conference on Neuroesthetics", UC at Berkeley, California, January 12, 2002. 2 The beauty of the beautiful is, I claim, in principle the same experiential quality whatever be the culturally

variable conditions under which it is experienced. 3 Ugly is not the semantic opposite of beautiful; so, a work can of course be ugly and good art.

4 Institutional interest may enhance the aesthetic value attributed to a work of art; this effect appears to be

caused by the increased attention shown to the work: the perceiver’s attention is then heightened by the

attention to it paid by other people. 5 The Duchampian schools could maybe call this view of things fundamentalist or pre-modern.

6 An analogy to language: we do not need to study grammar in order to be able to evaluate language use,

correct the grammar of texts, etc. 7 Beauty provides authority; it blesses and magnifies, and thus contributes to the validation of social or

personal acts. 8 Note that painting very often refers to architecture (cf. e.g. Urbino’s La città ideale, or Chirico’s works).

9 Not to exclude its efficiency in more complex domains like warfare and jurisdiction.

10 So ’playing’ connects the musical and the theatrical meaning of the word 'play'. Opera is a synthesis of

playing, singing, and playing. 11

Metonymic disembodiment: ideas intended as had by a phantom person, not by ’me’ when I mentally

study these ideas, embrace them or place them under negation. 12

Symbolization is an effect of metonymy. This is a fundamental semiotic fact, I think. 13

We suggest that bodily gestures inherently have affective meanings, so that musical forms that evoke

these gestures, thereby evoke the corresponding affective meanings: moods, emotions, feelings in general. 14

Cf. The Biblical Vulgata God’s tautology: SUM QUI SUM, I am who I am. 15

As opposed to the oppressive feelings of irreality that are well known from certain critical psychological

states, linked to immobility.