Beethoven Nature Quotes

After all, what can a first impression tell us about someone we’ve just met for a minute in the lobby of a hotel? For that matter, what can a first impression tell us about anyone? Why, no more than a chord can tell us about Beethoven, or a brushstroke about Botticelli. By their very nature, human beings are so capricious, so complex, so delightfully contradictory, that they deserve not only our consideration, but our reconsideration—and our unwavering determination to withhold our opinion until we have engaged with them in every possible setting at every possible hour.

The vast open sea at night is a song being written; a rhyme, a mysterious and gentle arpeggiated work of Beethoven. It's sung by the waves as they travel on the face of the ocean, and their lyrics are the rhythm of the pounding surf.

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow.

It suits here now to forget last year, but she'll never make me forget last year, not if I live to be a hundred. I didn't know much then. I know now that there's people like her who want to be friendly for what you do, not what you are.

...but you are too much for them: the weak in courage are strong in cunning; and one by one, you have absorbed and have captured and dishonored, and have distilled of your deliverers the most ruinous of all poisons; people hear Beethoven in concert halls, or over a bridge game, or to relax; Cézannes are hung on walls, reproduced, in natural wood frames; van Gogh is the man who cut off his ear and whose yellows became recently popular in window decoration.

Poets represent love as sculptors design beauty, as musicians create melody; that is to say, endowed with an exquisite nervous organization, they gather up with discerning ardor the purest elements of life, the most beautiful lines of matter, and the most harmonious voices of nature. There lived, it is said, at Athens a great number of beautiful girls; Praxiteles drew them all one after another; then from these diverse types of beauty, each one of which had its defects, he formed a single faultless beauty and created Venus. The man who first created a musical instrument, and who gave to harmony its rules and its laws, had for a long time listened to the murmuring of reeds and the singing of birds. Thus the poets, who understand life, after knowing much of love, more or less transitory, after feeling that sublime exaltation which real passion can for the moment inspire, eliminating from human nature all that degrades it, created the mysterious names which through the ages fly from lip to lip: Daphnis and Chloe, Hero and Leander, Pyramus and Thisbe. To try to find in real life such love as this, eternal and absolute, is but to seek on public squares a woman such as Venus, or to expect nightingales to sing the symphonies of Beethoven.

Nature is like a work by Bach or Beethoven, often starting with a central theme and making countless variations on it that are scattered throughout the symphony. By this criterion, it appears that strings are not fundamental concepts in nature.

Albert Einstein was asked one day by a friend “Do you believe that absolutely everything can be expressed scientifically?” “Yes, it would be possible,” he replied, “but it would make no sense. It would be description without meaning—as if you described a Beethoven symphony as a variation in wave pressure.” RONALD W. CLARK, Einstein: The Life and Times

However opinionated, perhaps even high-handed his presentations were, he was unquestionably an ingenious man--that was evident in the stimulating, thought-provoking effect his words had on a highly gifted young mind like Adri Leverkühn's. What had chiefly impressed him, as he revealed on the way home and the following day in the schoolyard, was the distinction Kretzschmar had made between cultic and cultural epochs and his observation that the secularization of art, its separation from worship, was of only a superficial and episodic nature. The high-school sophomore was manifestly moved by an idea that the lecturer had not even articulated, but that had caught fire in him:: that the separation of art from any liturgical context, its liberation and elevation to the isolated and personal, to culture for culture's sake, had burdened it with a solemnity without any point of reference, an absolute seriousness, a pathos of suffering epitomized in Beethoven's terrible appearance in the doorway--but that did not have to be its abiding destiny, its perpetual state of mind. Just listen to the young man! With almost no real, practical experience in the field of art, he was fantasizing in a void and in precocious words about art's apparently imminent retreat from its present-day role to a happier, more modest one in the service of a higher fellowship, which did not have to be, as at one time, the Church. What it would be, he could not say.

What interests me when I'm listening to Gould is the way he deliberately brings contrapuntal elements into performances of Beethoven. He doesn't just try to harmonize with the orchestra but deliberately overlays their music with his, and, as a result, creates a natural tension between the two. This was a fresh interpretation of Beethoven.

The Heiligenstadt Testament" Oh! ye who think or declare me to be hostile, morose, and misanthropical, how unjust you are, and how little you know the secret cause of what appears thus to you! My heart and mind were ever from childhood prone to the most tender feelings of affection, and I was always disposed to accomplish something great. But you must remember that six years ago I was attacked by an incurable malady, aggravated by unskillful physicians, deluded from year to year, too, by the hope of relief, and at length forced to the conviction of a lasting affliction (the cure of which may go on for years, and perhaps after all prove impracticable). Born with a passionate and excitable temperament, keenly susceptible to the pleasures of society, I was yet obliged early in life to isolate myself, and to pass my existence in solitude. If I at any time resolved to surmount all this, oh! how cruelly was I again repelled by the experience, sadder than ever, of my defective hearing! — and yet I found it impossible to say to others: Speak louder; shout! for I am deaf! Alas! how could I proclaim the deficiency of a sense which ought to have been more perfect with me than with other men, — a sense which I once possessed in the highest perfection, to an extent, indeed, that few of my profession ever enjoyed! Alas, I cannot do this! Forgive me therefore when you see me withdraw from you with whom I would so gladly mingle. My misfortune is doubly severe from causing me to be misunderstood. No longer can I enjoy recreation in social intercourse, refined conversation, or mutual outpourings of thought. Completely isolated, I only enter society when compelled to do so. I must live like art exile. In company I am assailed by the most painful apprehensions, from the dread of being exposed to the risk of my condition being observed. It was the same during the last six months I spent in the country. My intelligent physician recommended me to spare my hearing as much as possible, which was quite in accordance with my present disposition, though sometimes, tempted by my natural inclination for society, I allowed myself to be beguiled into it. But what humiliation when any one beside me heard a flute in the far distance, while I heard nothing, or when others heard a shepherd singing, and I still heard nothing! Such things brought me to the verge of desperation, and well-nigh caused me to put an end to my life. Art! art alone deterred me. Ah! how could I possibly quit the world before bringing forth all that I felt it was my vocation to produce? And thus I spared this miserable life — so utterly miserable that any sudden change may reduce me at any moment from my best condition into the worst. It is decreed that I must now choose Patience for my guide! This I have done. I hope the resolve will not fail me, steadfastly to persevere till it may please the inexorable Fates to cut the thread of my life. Perhaps I may get better, perhaps not. I am prepared for either. Constrained to become a philosopher in my twenty-eighth year! This is no slight trial, and more severe on an artist than on any one else. God looks into my heart, He searches it, and knows that love for man and feelings of benevolence have their abode there! Oh! ye who may one day read this, think that you have done me injustice, and let any one similarly afflicted be consoled, by finding one like himself, who, in defiance of all the obstacles of Nature, has done all in his power to be included in the ranks of estimable artists and men. My brothers Carl and [Johann], as soon as I am no more, if Professor Schmidt be still alive, beg him in my name to describe my malady, and to add these pages to the analysis of my disease, that at least, so far as possible, the world may be reconciled to me after my death. I also hereby declare you both heirs of my small fortune (if so it may be called). Share it fairly, agree together and assist each other. You know that any

what can a first impression tell us about anyone? Why, no more than a chord can tell us about Beethoven, or a brushstroke about Botticelli. By their very nature, human beings are so capricious, so complex, so delightfully contradictory, that they deserve not only our consideration, but our reconsideration—and our unwavering determination to withhold our opinion until we have engaged with them in every possible setting at every possible hour.

For that matter, what can a first impression tell us about anyone? Why, no more than a chord can tell us about Beethoven, or a brushstroke about Botticelli. By their very nature, human beings are so capricious, so complex, so delightfully contradictory, that they deserve not only our consideration, but our reconsideration—and our unwavering determination to withhold our opinion until we have engaged with them in every possible setting at every possible hour.

Headphones opened up a world of sonic colors, a palette of nuances and details that went far beyond the chords and melody, the lyrics, or a particular singer’s voice. The swampy Deep South ambience of “Green River” by Creedence, or the pastoral, open-space beauty of the Beatles’ “Mother Nature’s Son”; the oboes in Beethoven’s Sixth (conducted by Karajan), faint and drenched in the atmosphere of a large wood-and-stone church; the sound was an enveloping experience.

Three miles from my adopted city lies a village where I came to peace. The world there was a calm place, even the great Danube no more than a pale ribbon tossed onto the landscape by a girl’s careless hand. Into this stillness I had been ordered to recover. The hills were gold with late summer; my rooms were two, plus a small kitchen, situated upstairs in the back of a cottage at the end of the Herrengasse. From my window I could see onto the courtyard where a linden tree twined skyward — leafy umbilicus canted toward light, warped in the very act of yearning — and I would feed on the sun as if that alone would dismantle the silence around me. At first I raged. Then music raged in me, rising so swiftly I could not write quickly enough to ease the roiling. I would stop to light a lamp, and whatever I’d missed — larks flying to nest, church bells, the shepherd’s home-toward-evening song — rushed in, and I would rage again. I am by nature a conflagration; I would rather leap than sit and be looked at. So when my proud city spread her gypsy skirts, I reentered, burning towards her greater, constant light. Call me rough, ill-tempered, slovenly— I tell you, every tenderness I have ever known has been nothing but thwarted violence, an ache so permanent and deep, the lightest touch awakens it. . . . It is impossible to care enough. I have returned with a second Symphony and 15 Piano Variations which I’ve named Prometheus, after the rogue Titan, the half-a-god who knew the worst sin is to take what cannot be given back. I smile and bow, and the world is loud. And though I dare not lean in to shout Can’t you see that I’m deaf? — I also cannot stop listening.

And as she talked, the Count had to acknowledge once again the virtues of withholding judgment. After all, what can a first impression tell us about someone we’ve just met for a minute in the lobby of a hotel? For that matter, what can a first impression tell us about anyone? Why, no more than a chord can tell us about Beethoven, or a brushstroke about Botticelli. By their very nature, human beings are so capricious, so complex, so delightfully contradictory, that they deserve not only our consideration, but our reconsideration—and our unwavering determination to withhold our opinion until we have engaged with them in every possible setting at every possible hour.

I'm in the unique position of being able to call my brother, straight out, a non-stop talker - which is a pretty vile thing to call somebody, I think - and yet at the same time to sit back, rather, I'm afraid, like a type with both sleeves full of aces, and effortlessly remember a whole legion of mitigating factors (and 'mitigating' is hardly the word for it). I can condense them all into one: By the time Seymour was in mid-adolescence - sixteen, seventeen - he not only had learned to control his native vernacular, his many, many less than elite New York speech mannerisms, but had by then already cone into his own true, bull's-eye, poet's vocabulary. His non-stop talks, his monologues, his nearharangues then came as close to pleasing from start to finish - for a good many of as, anyway -as, say, the bulk of Beethoven's output after lie ceased being encumbered with a sense of hearing, and maybe I'm thinking especially, though it seems a trifle picky, of the B-flat-major and C-sharp-minor quartets. Still, we were a family of seven children, originally. And, as it happened, none of us was in the least tongue-tied. It's an exceedingly weighty matter when six naturally profuse verbalizers and expounders have an undefeatable champion talker in the house. True, he never sought the title. And he passionately yearned to see one or another of us outpoint or simply outlast him in a conversation or an argument. Аз съм стигнал до завидното положение да мога направо да нарека брат си кречетало — което не е много ласкателно — и същевременно да седя спокойно, сякаш съм пълен господар на положението, и без усилие да си припомням цяла редица смекчаващи вината обстоятелства (при все че „смекчаващи вината“ едва ли е най-подходящият израз в случая). Мога да ги обобщя в едно: по времето, когато Сиймор бе достигнал средата на юношеската си възраст — на шестнайсет-седемнайсет години, — той не само владееше до съвършенство родния си език с всичките му тънкости, но си беше създал и собствен, много точен поетически речник. Неговата говорливост, неговите монолози, неговите едва ли не прокламации звучеха почти толкова приятно — поне за мнозина от нас, — колкото, да речем, повечето от творбите на Бетховен, създадени, след като се е освободил от бремето на слуха; макар и да звучи претенциозно, тук имам предвид по-специално квартетите в си бемол мажор и до диез миньор. В нашето семейство бяхме седем деца. И нито едно от тях не беше лишено в ни най-малка степен от дар слово. Е, не е ли голямо тегло, когато шестима словоохотливци и тълкуватели имат в къщата си един непобедим шампион по речовитост? Вярно, той никога не се е стремил към тази титла. Дори жадуваше някой от нас да го надмине ако не по красноречие, то поне до дългоречие в някой спор или прост разговор.

As for us, we saw the police as a natural catastrophe— like floods, fires, earthquakes. There was nothing you could do about these things except to try and escape them. We had no analysis, no understanding that society could be changed. We simply tried to survive, as ourselves, as kamp girls, natural rebels. We did not feel that the police might not be entitled to hunt us, but accepted them as inevitable. I was beaten up for suggesting that a woman ask for a lawyer. It was seem as a stupid— even dangerous— suggestion. Fighting back with threats of lawyers would only make the police even angrier at us. But part of me felt that what was happening was unfair and unjust, though I had no idea how things could ever be different. Melbourne and Adelaide were exactly the same. The public lesbian scene was dangerous and difficult. There were many other New Zealand lesbians around, too. In spite of everything, I loved it. The “mateship” was amazing and close, important enough for any risk. And the freedom to be ourselves, to be real, to be queer, affirmed us. There were private, closeted scenes too, but they were hard to find and cliquey. They were fearful of being “sprung” by kamps who were too obvious. They were mainly older middle-class women. I knew some of them, learnt many things from them— like how to behave in a nice restaurant if you are taken to dinner. But they too had no sense of anything being able to change— except for the one strange woman who danced naked to Beethoven and lent me de Beauvoir’s The Second Sex. She sowed some wild ideas, more than a decade too early for them to make any sense.

We must remember with Heine that Aristophanes is the God of this ironic earth, and that all argument is apparently vitiated from the start by the simple fact that Wagner and a rooster are given an analogous method of making love. And therefore it seems impeccable logic to say that all that is most unlike the rooster is the most spiritual part of love. All will agree on that, schisms only arise when one tries to decide what does go farthest from the bird's automatic mechanism. Certainly not a Dante-Beatrice affair which is only the negation of the rooster in terms of the swooning bombast of adolescence, the first onslaught of a force which the sufferer cannot control or inhabit with all the potentialities of his body and soul. But the rooster is troubled by no dreams of a divine orgy, no carnival-loves like Beethoven's Fourth Symphony, no heroic and shining lust gathering and swinging into a merry embrace like the third act of Siegfried. It is desire in this sense that goes farthest from the animal.

Now, although hypertension is accentuated by modern civilisation, it is not specifically a disease of civilisation. It is a disease of consciousness—that is, of being human. The farm labourer going to work is as likely to ignore his surroundings as the harassed car salesman. And if the inhabitants of some Amazon village are ‘closer to nature’ than New Yorkers, this is usually at the cost of dirt and ignorance and inconvenience. Hypertension is the price we pay for the symphonies of Beethoven, the novels of Balzac, the advances in medical knowledge that prevent children dying of smallpox. However, it is not a necessary and inescapable price. It is the result of ignorance, of bad management of our vital economy. The point to observe here is that although hypertension may not be necessary, it is as widespread as the common cold. It would not be inaccurate to say that all human beings live in a state of ‘vigilance’ and anxiety that is far above the level they actually need for vital efficiency. It is a general tendency of consciousness to ‘spread the attention too thinly’; and, like an over-excited child with too many toys on Christmas Day, the result is nervous exhaustion.

Wiser and more capable men than I shall ever be have put their findings before you, findings so rich and so full of anger, serenity, murder, healing, truth, and love that it seems incredible the world were not destroyed and fulfilled in the instant, but you are too much for them: the weak in courage are strong in cunning; and one by one, you have absorbed and have captured and dishonored, and have distilled of your deliverers the most ruinous of all your poisons; people hear Beethoven in concert halls, or over a bridge game, or to relax; Cézannes are hung on walls, reproduced, in natural wood frames; van Gogh is the man who cut off his ear and whose yellows became recently popular in window decoration; Swift loved individuals but hated the human race; Kafka is a fad; Blake is in the Modern Library; Freud is a Modern Library Giant; Dovschenko’s Frontier is disliked by those who demand that it fit the Eisenstein esthetic; nobody reads Joyce any more; Céline is a madman who has incurred the hearty dislike of Alfred Kazin, reviewer for the New York Herald Tribune book section, and is, moreover, a fascist; I hope I need not mention Jesus Christ of whom you have managed to make a dirty gentile. However

Most artists, even some of the greatest (including the historians) have up to the present belonged to the serving classes (whether they serve people of high position or princes or women or "the masses"), not to speak of their dependence upon the Church and upon moral law. Thus Rubens portrayed the nobility of his age; but only according to their vague conception of taste, not according to his own measure of beauty — on the whole, therefore, against his own taste. Van Dyck was nobler in this respect: who in all those whom he painted added a certain amount of what he himself most highly valued: he did not descend from himself, but rather lifted up others to himself when he "rendered." The slavish humility of the artist to his public (as Sebastian Bach has testified in undying and outrageous words in the dedication of his High Mass) is perhaps more difficult to perceive in music; but it is all the more deeply engrained. A hearing would be refused me if I endeavoured to impart my views on this subject. Chopin possesses distinction, like Van Dyck. The disposition of Beethoven is that of a proud peasant; of Haydn, that of a proud servant. Mendelssohn, too, possesses distinction — like Goethe, in the most natural way in the world.

Hat schon jemand den Hymnus des Exils gedichtet, dieser schicksalsschöpferischen Macht, die im Sturz den Menschen erhöht, im harten Zwange der Einsamkeit neu und in anderer Ordnung die erschütterten Kräfte der Seele sammelt? Immer haben die Künstler das Exil nur angeklagt als scheinbare Störung des Aufstiegs, als nutzloses Intervall, als grausame Unterbrechung. Aber der Rhythmus der Natur will solche gewaltsame Zäsuren. Denn nur wer um die Tiefe weiß, kennt das ganze Leben. Erst der Rückschlag gibt dem Menschen seine volle vorstoßende Kraft. Der schöpferische Genius, er vor allem braucht diese zeitweilig erzwungene Einsamkeit, um von der Tiefe der Verzweiflung, von der Ferne des Ausgestoßenseins den Horizont und die Höhe seiner wahren Aufgabe zu ermessen. Die bedeutsamsten Botschaften der Menschheit, sie sind aus dem Exil gekommen, die Schöpfer der großen Religionen, Moses, Christus, Mohammed, Buddha, alle mußten sie erst eingehen in das Schweigen der Wüste, in das Nicht-unter-Menschen-Sein, ehe sie entscheidendes Wort erheben konnten. Miltons Blindheit, Beethovens Taubheit, das Zuchthaus Dostojewskis, der Kerker Cervantes', die Einschließung Luthers auf der Wartburg, das Exil Dantes und Nietzsches selbstwillige Einbannung in die eisigen Zonen des Engadins, alle waren sie gegen den wachen Willen des Menschen geheim gewollte Forderung des eigenen Genius. Aber auch in der niedern, in der irdischeren, in der politischen Welt schenkt ein zeitweiliges Außensein dem Staatsmann neue Frische des Blicks, ein besseres Überdenken und Berechnen des politischen Kräftespiels. Nichts Glücklicheres kann darum einer Laufbahn geschehen als ihre zeitweilige Unterbrechung, denn wer die Welt einzig immer nur von oben sieht, aus der Kaiserwolke, von der Höhe des elfenbeinernen Turmes und der Macht, der kennt nur das Lächeln der Unterwürfigen und ihr gefährliches Bereitsein: wer immer selbst das Maß in Händen hält, verlernt sein wahres Gewicht. Nichts schwächt den Künstler, den Feldherrn, den Machtmenschen mehr als das unablässige Gelingen nach Willen und Wunsch; erst im Mißerfolg lernt der Künstler seine wahre Beziehung zum Werk, erst an der Niederlage der Feldherr seine Fehler, erst an der Ungnade der Staatsmann die wahre politische Übersicht. Immerwährender Reichtum verweichlicht, immerwährender Beifall macht stumpf; nur die Unterbrechung schafft dem leerlaufenden Rhythmus neue Spannung und schöpferische Elastizität. Nur das Unglück gibt Tiefblick und Weitblick in die Wirklichkeit der Welt. Harte Lehre, aber Lehre und Lernen ist jedes Exil: dem Weichlichen knetet es den Willen neu zusammen, den Zögernden macht es entschlossen, den Harten noch härter. Immer ist dem wahrhaft Starken das Exil keine Minderung, sondern nur Kräftigung seiner Kraft.

Many of Beethoven’s relationships followed a rocky path. In fact, it was common for him to become estranged from many of his companions following bitter arguments that often could be traced back to rash words or actions on his part. Naturally impulsive and strong-willed, pushed into a heady society at a young age, Beethoven had never received the type of wise, consistent guidance from his father that would have helped him learn to control his emotions. Even as an adult, Beethoven could be furiously angry one moment and pitifully repentant the next.

For that matter, what can a first impression tell us about anyone? Why, no more than a chord can tell us about Beethoven, or a brushstroke about Botticelli. By their very nature, human beings are so capricious, so complex, so delightfully contradictory, that they deserve not only our consideration, but our reconsideration - and our unwavering determination to withhold our opinion until we have engaged with them in every possible setting at every possible hour.

Of course, most of us, in the service of sanity, don’t fixate on the end. We go about the world focused on worldly concerns. We accept the inevitable and direct our energies to other things. Yet the recognition that our time is finite is always with us, helping to shape the choices we make, the challenges we accept, the paths we follow. As cultural anthropologist Ernest Becker maintained, we are under a constant existential tension, pulled toward the sky by a consciousness that can soar to the heights of Shakespeare, Beethoven, and Einstein but tethered to earth by a physical form that will decay to dust. “Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.”2 According to Becker, we are impelled by such awareness to deny death the capacity to erase us. Some soothe the existential yearning through commitment to family, a team, a movement, a religion, a nation—constructs that will outlast the individual’s allotted time on earth. Others leave behind creative expressions, artifacts that extend the duration of their presence symbolically. “We fly to Beauty,” said Emerson, “as an asylum from the terrors of finite nature.”3 Others still seek to vanquish death by winning or conquering, as if stature, power, and wealth command an immunity unavailable to the common mortal. Across the millennia, one consequence has been a widespread fascination with all things, real or imagined, that touch on the timeless. From prophesies of an afterlife, to teachings of reincarnation, to entreaties of the windswept mandala, we have developed strategies to contend with knowledge of our impermanence and, often with hope, sometimes with resignation, to gesture toward eternity. What’s new in our age is the remarkable power of science to tell a lucid story not only of the past, back to the big bang, but also of the future. Eternity itself may forever lie beyond the reach of our equations, but our analyses have already revealed that the universe we have come to know is transitory. From planets to stars, solar systems to galaxies, black holes to swirling nebulae, nothing is everlasting. Indeed, as far as we can tell, not only is each individual life finite, but so too is life itself. Planet earth, which Carl Sagan described as a “mote of dust suspended on a sunbeam,” is an evanescent bloom in an exquisite cosmos that will ultimately be barren. Motes of dust, nearby or distant, dance on sunbeams for merely a moment. Still, here on earth we have punctuated our moment with astonishing feats of insight, creativity, and ingenuity as each generation has built on the achievements of those who have gone before, seeking clarity on how it all came to be, pursuing coherence in where it is all going, and longing for an answer to why it all matters. Such is the story of this book.

What can a first impression tell us about anyone? Why, no more than a chord can tell us about Beethoven or a brushstroke about a Botticelli? By their very nature, human beings are so capricious, so complex, so delightfully contradictory, that they deserve not only our consideration, but our reconsideration—and our unwavering determination, to withhold our opinion, until we have engaged with them in every possible setting at every possible hour.

What can a first impression tell us about anyone? Why, no more than a chord can tell us about Beethoven, or a brushstroke about Botticelli? By their very nature, human beings are so capricious, so complex, so delightfully contradictory, that they deserve not only our consideration, but our reconsideration—and our unwavering determination to withhold our opinion until we have engaged with them in every possible setting at every possible hour.

What can a first impression tell us about anyone? Why, no more than a chord can tell us about Beethoven, or a brushstroke about Botticelli. By their very nature, human beings are so capricious, so complex, so delightfully contradictory, that they deserve not only our consideration, but our reconsideration-and our unwavering determination to withhold our opinion until we have engaged with them in every possible setting at every possible hour.

For many years, psychologists believed that in any domain, success depended on talent first and motivation second. To groom world-class athletes and musicians, experts looked for people with the right raw abilities, and then sought to motivate them. If you want to find people who can dunk like Michael Jordan or play piano like Beethoven, it’s only natural to start by screening candidates for leaping ability and an ear for music. But in recent years, psychologists have come to believe that this approach may be backward.

Michael saw a radically wild element within Einsof’s otherwise scientific nature. Genius or madman? As history had shown, there was often a fine line of distinction between the two. Einstein, Oppenheimer, Van Gogh, Beethoven. Great artists and scientists who had made sweeping intellectual strides in their field . . . strides all simultaneously accompanied by far-reaching, intuitive leaps that basically opened up new dimensions of experience, some profoundly beneficial and some extraordinarily deadly.

If I go into company, a painful anxiety comes over me, since I am apprehensive of being exposed to the danger of betraying my situation. Such has been my state, too, during this half year that I have spent in the country. Enjoined by my intelligent physician to spare my hearing as much as possible, I have been almost encouraged by him in my present natural disposition; though, hurried away by my fondness for society, I sometimes suffered myself to be enticed into it. But what a humiliation, when any one standing beside me could hear at a distance a flute that I could not hear, or any one heard the shepherd singing and I could not distinguish a sound! Such circumstances brought me to the brink of despair, and had well nigh made me put an end to my life: nothing but my art held my hand. Ah! it seemed to me impossible to quit the world before I had produced all that I felt myself called to accomplish. And so I endured this wretched life—so truly wretched, that a somewhat speedy change is capable of transporting me from the best into the worst condition. Patience—so I am told—I must choose for my guide. I have done so.

In his political sentiments Beethoven was a republican; the spirit of independence natural to a genuine artist gave him a decided bias that way. Plato's "Republic" was transfused into his flesh and blood, and upon the principles of that philosopher he reviewed all the constitutions in the world.

From recreation in the society of my fellow-creatures, from the pleasures of conversation, from the effusions of friendship, I am cut off. Almost alone in the world, I dare not venture into society more than absolute necessity requires. I am obliged to live as in exile. If I go into company, a painful anxiety comes over me, since I am apprehensive of being exposed to the danger of betraying my situation. Such has been my state, too, during this half year that I have spent in the country. Enjoined by my intelligent physician to spare my hearing as much as possible, I have been almost encouraged by him in my present natural disposition; though, hurried away by my fondness for society, I sometimes suffered myself to be enticed into it.

Perhaps there may be amendment—perhaps not; I am prepared for the worst—I, who so early as my twenty-eighth year, was forced to become a philosopher—it is not easy—for the artist, more difficult than for any other. O! God, thou lookest down upon my misery; thou knowest that it is accompanied with love of my fellow-creatures and a disposition to do good! O, men! when ye shall read this, think that ye have wronged me: and let the child of affliction take comfort on finding one like himself, who, in spite of all the impediments of nature, yet did all that lay in his power to obtain admittance into the rank of worthy artists and men. You,

To perform Beethoven's music, without regard to meaning and clearness, is hunting to death the ideas of the immortal composer. This mode of performance naturally arises out of the manifest ignorance of the sublime spirit of those works.

Nowhere so well as in the Well-tempered Clavichord are we made to realise that art was Bach’s religion. He does not depict natural soul-states, like Beethoven in his sonatas, no striving and struggling towards a goal, but the reality of life felt by a spirit always conscious of being superior to life, a spirit in which the most contradictory emotions, wildest grief and exuberant cheerfulness, are simply phases of a fundamental superiority of soul. It is this that gives the same transfigured air to the sorrow laden E flat minor prelude of the First Part and the care-free, volatile prelude in G major in the Second Part. Whoever has once felt this wonderful tranquility has comprehended the mysterious spirit that has here expressed all it knew and felt of life in the secret language of tone, and will render Bach the thanks we render only to the great souls to whom it is given to reconcile men with life and bring them peace.

After all, what can a first impression tell us about someone we’ve just met for a minute in the lobby of a hotel? For that matter, what can a first impression tell us about anyone? Why, no more than a chord can tell us about Beethoven, or a brush stroke about Botticelli. By their very nature, human beings are so capricious, so complex, so delightfully contradictory, that they deserve not only our consideration, but our reconsideration—and our unwavering determination to withhold our opinion until we have engaged with them in every possible setting at every possible hour.

Second, the warning against insatiable desires makes more sense with respect to some desires, less sense with respect to others. It seems most reasonable when the object of desire is something like territorial conquests, wealth, power, fame, glory, influence, sex, expensive art objects, fancy clothes, sports cars, and so on. But what if the object of desire is knowledge, understanding, artistic satisfaction, the eradication of a disease, or the elimination of injustice? Is the fact that these desires cannot be finally satisfied a reason for reining them in? Isaac Newton famously lamented that his quest for insight into the nature of things could be compared to the actions of a boy playing on the seashore “whilst the great ocean of truth lay all undiscovered before me.” Would it have been better for him to have kept his desire for understanding in check so as to avoid this abiding feeling of disappointment? The accomplished and acclaimed novelist Zadie Smith offers this advice to fellow writers: “Resign yourself to the lifelong sadness that comes from never being satisfied.”28 Should she, instead, advise her readers never to even try? This argument can be taken in two ways. One way is to see it as supporting the previous objection: there are kinds of pleasure and happiness that are invariably tied to feelings of dissatisfaction, and the Epicurean guidelines fail to appreciate this. The other way is to see it as placing a question mark against the prioritizing of happiness. The insatiable desire of Newton for understanding, of Beethoven for adequate artistic expression, of Shackleton for adventure, or of Harriet Tubman for justice may not have brought them happiness; it may even have interfered with their capacity to be happy. But such examples remind us that happiness may not always be a rational person’s primary goal.

This responsive attitude to the value of being is pervaded by the disposition to recognize something superior to one’s arbitrary pleasure and will, and to be ready to subordinate and abandon oneself. It enables the spiritual eye to see the deeper nature of every being. It leaves to being the possibility of unveiling its essence, and makes a man capable of grasping values. To whom will the sublime beauty of a sunset or a Ninth Symphony of Beethoven reveal itself, but to him who approaches it reverently and unlocks his heart to it? To whom will the mystery that lies in life and manifests itself in every plant reveal itself in its full splendor, but to him who contemplates it reverently? But he who sees in it only a means of subsistence or of earning money, that is, something that can be used or employed, will not discover the meaning, structure, and significance of the world in its beauty and hidden dignity.

Performing regularly at the Breunings for a salon of knowledgeable and admiring listeners, Beethoven played Haydn and Mozart and Bach, his own pieces, improvisations. Often he was asked to improvise a character portrait of one of the Breuning circle.11 That came naturally to him; Christian Neefe had taught him that music was modeled not only on forms but also on passions and characters. Young Beethoven joined in the ongoing dialogue over the Good, the True, and the Beautiful. He read books he heard spoken of in the house: Homer and Plutarch and Shakespeare, the current German poems of Klopstock, and works of the young Goethe and Schiller. He soaked up the Aufklärung ferment that was a constant presence.12 In

As to answers, the only one I managed to come up with was a cliché, the one having to do with the way Germans view authority and personal responsibility. Which is not to say it is invalid. Beyond question, certain traits do tend to predominate in certain cultures. Most are neither good nor bad by definition: The same brooding romanticism routinely observed in Hitler helped shape Beethoven and Goethe; the same veneration for efficiency that made it possible for the Nazis to slaughter on so massive a scale has given rise to five generations of automotive engineers. There is little doubt that the particular brand of cruelty that flourished in the Third Reich, and the broad, unswerving allegiance to a madman that made it possible, were at least as much a matter of German as of human nature.

After all, what can a first impression tell us about someone we’ve just met for a minute in the lobby of a hotel? For that matter, what can a first impression tell us about anyone? Why, no more than a chord can tell us about Beethoven, or a brushstroke about Botticelli. By their very nature, human beings are so capricious, so complex, so delightfully contradictory, that they deserve not only our consideration, but our reconsideration—and our unwavering determination to withhold our opinion until we have engaged with them in every possible setting at every possible hour. Take

Après tout, nos premières impressions, que nous apprennent-elles d'une personne aperçue une minute dans un hall d'hôtel? J'irais plus loin: nos premières impressions nous apprennent-elles quelque chose? Réponse: pas plus que ce qu'un accord nous apprend de Beethoven, ou un coup de pinceau de Botticelli. De par leur nature même, les êtres humains sont tellement capricieux, complexes et délicieusement contradictoires qu'ils méritent non seulement un examen de notre part, mais également un réexamen - ainsi que notre engagement ferme à réserver notre opinion tant que nous n'avons pas eu affaire à eux à des endroits et des moments aussi divers que possible.

We all hope to grow old and die a natural death, but hundreds of millions die unnatural deaths at the hands of other people. Not long ago 50 million were killed in what has been considered the most civilized continent in the lands of Goethe, Schiller, Beethoven, Dante, and Cervantes.

things begin to lose their natural value as they near human endeavor. nothing against Beethoven: he did fine for what he was but I wouldn't want him on my rug with one leg over his head while he was licking his balls.

Sometimes, of a spring evening, Papa would hear that distant honking that always makes his scalp tingle, and we would all rush out to see the geese, in lines of hundreds, steer up from the southwest, turn over the barn as over a landmark, and head into the north. Or on autumn nights of sudden cold that set the ewes breeding in the orchard, Papa would call you out of the house to stand with him in the now celebrated pumpkin patch and watch the northern lights flicker in electric clouds on the horizon, mount, die down, fade and mount again till they filled the whole northern sky with ghostly light in motion. Thus, as children, you experienced two of the most important things men ever know—the wonder of life and the wonder of the universe, the wonder of life within the wonder of the universe. More importantly, you knew them not from books, not from lectures, but simply from living among them. Most important, you knew them with reverence and awe—that reverence and awe that has died out of the modern world and has been replaced by man’s monkeylike amazement at the cleverness of his own inventive brain….. I have great silent thanks to God. For I knew that if, as children, you could thus feel in your souls the reverence and awe for life and the world, which is the ultimate meaning of Beethoven and Shakespeare, as a man and woman you could never be satisfied with less.