David Copperfield and the Poetic View of Life

by ttucker23 on November 20, 2009

WC Fields as Mr Micawber in the MGM film of David Copperfield, 1935.

WC Fields as Mr Micawber in the MGM film of David Copperfield, 1935.

David Copperfield is Charles Dickens’s most autobiographical work (see this short article on auobiographical elements in David Copperfield for some details). If we are to take the main character of David Copperfield as a representative of Dickens himself, we must take seriously his reflections on the nature of that character. There is one point in the novel where he makes a direct assessment of his own qualities, and it occurs in Chapter 42, Mischief:

I will only add, to what I have already written of my perseverance at this time of my life, and of a patient and continuous energy which then began to be matured within me, and which I know to be the strong part of my character, if it have any strength at all, that there, on looking back, I find the source of my success…

My meaning simply is, that whatever I have tried to do in life, I have tried with all my heart to do well; that whatever I have devoted myself to, I have devoted myself to completely; that, in great aims and in small, I have always been thoroughly in earnest. I have never believed it possible that any natural or improved ability can claim immunity from the companionship of the steady, plain, hard-working qualities, and hope to gain its end. There is no such thing as such fulfilment on this earth. Some happy talent, and some fortunate opportunity, may form the two sides of the ladder on which some men mount, but the rounds of that ladder must be made of stuff to stand wear and tear; and there is no substitute for thorough-going, ardent, and sincere earnestness. Never to put one hand to anything, on which I could throw my whole self; and never to affect depreciation of my work, whatever it was; I find, now, to have been my golden rules.

Here we see a strong self portrait of Dickens himself, and we can only be struck by the strength of his self-awareness. GK Chesterton makes a similar assesment of the character of Charles Dickens in his Appreciations and Criticisms:

He sometimes wrote bad work; he sometimes wrote even unimportant work; but he wrote hardly a line which is not full of his own fierce vitality and fancy. If he is dull it is hardly ever because he cannot think of anything; it is because, by some silly excitement or momentary lapse of judgment, he has thought of something that was not worth thinking of. If his joke is feeble, it is as an impromptu joke at an uproarious dinner-table may be feeble; it is no indication of any lack of vitality. The joke is feeble, but it is not a sign of feebleness. Broadly speaking, this is true of Dickens. If his writing is not amusing us, at least it is amusing him. Even when he is tiring he is not tired.

This is such an important facet of Dickens the writer that it should be front of mind during any attempt to appreciate or criticise his work.

John O Jordan has noted that earlier critics identified signs of weakness in Dickens’s work in his ’sprawling melodramatic plots, larger-than-life characters (and) verbal extravagance’. These qualities will particularly strike the modern reader, but to fully understand Dickens we have to grasp these as fundamental aspects of his writing. In fact, as Chesterton asserts in his book on Charles Dickens (1906) (which TS Eliot called ‘the best on that author that has ever been written’) this is the whole point of Dickens’s work, and especially David Copperfield:

David Copperfield is the great answer of a great romancer to the realists. David says in effect: “What! you say that the Dickens tales are too purple really to have happened! Why, this is what happened to me, and it seemed the most purple of all. You say that the Dickens heroes are too handsome and triumphant! Why, no prince or paladin in Ariosto was ever so handsome and triumphant as the Head Boy seemed to me walking before me in the sun. You say the Dickens villains are too black! Why, there was no ink in the devil’s ink-stand black enough for my own stepfather when I had to live in the same house with him. The facts are quite the other way to what you suppose. This life of grey studies and half tones, the absence of which you regret in Dickens, is only life as it is looked at. This life of heroes and villains is life as it is lived. The life a man knows best is exactly the life he finds most full of fierce certainties and battles between good and ill—his own. Oh, yes, the life we do not care about may easily be a psychological comedy. Other people’s lives may easily be human documents. But a man’s own life is always a melodrama.

In this sense David Copperfield is a ‘defence of the poetic view of life’, and characters like Mr Micawber ‘an immense assertion of the truth that the way to live is to exaggerate everything’.

I can’t end this article without quoting Chesterton once more, in what appears to me the last word in Dickensian criticism:

This is the excuse for all that indeterminate and rambling and sometimes sentimental criticism of which Dickens, more than any one else, is the victim, of which I fear that I for one have made him the victim in this place. When I was a boy I could not understand why the Dickensians worried so wearily about Dickens, about where he went to school and where he ate his dinners, about how he wore his trousers and when he cut his hair. I used to wonder why they did not write something that I could read about a man like Micawber. But I have come to the conclusion that this almost hysterical worship of the man, combined with a comparatively feeble criticism on his works, is just and natural. Dickens was a man like ourselves; we can see where he went wrong, and study him without being stunned or getting the sunstroke. But Micawber is not a man; Micawber is the superman. We can only walk round and round him wondering what we shall say. All the critics of Dickens, when all is said and done, have only walked round and round Micawber wondering what they should say. I am myself at this moment walking round and round Micawber wondering what I shall say. And I have not found out yet.

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Culture Club: Theme for November – December 2009

by ttucker23 on November 4, 2009

David-Copperfield

November – December 2009

This month we don’t have a theme as such. Instead we each chose a work as a virtual ‘Christmas present’ to the rest of the group. So there’s nothing underlying the choices except that each one of us would like to share our chosen work with the others (my gift was Revolver by the Beatles, although I also championed David Copperfield, one of my favourite novels of all time).

Here’s the list:

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death

Both of John Webster’s great plays, The White Devil and The Duchess of Malfi, are shrouded in ambiguity, from the motives of the characters to the morality at the heart of the plays. One of Webster’s great achievements is that this ambiguity is expressed powerfully through the poetry. This speech by the Duchess of Malfi’s murderer uses the image of a ‘mist’ to express the overall ambiguity of the play:

Of what is’t fools make such vain keeping?
Sin their conception, their birth weeping:
Their life a general mist of error,
Their death a hideous storm of terror.

Similar imagery occurs again in Act V, scene V, when Bosola is asked how Antonio was killed, and his reply seems to be a self-referential remark about the play itself:

In a mist: I know not how –
Such a mistake as I have often seen
In a play.

The play’s ambiguity presents problems of interpretation. Many critics agree with the sentiment expressed by David Cecil in his essay ‘Poets and Story-Tellers’ (1949) (published in Webster: The White Devil and The Duchess of Malfi, Casebook, Edited by RV Holdsworth).

Webster envisages evil in its most extreme form: and he presents it – so far as this life is concerned – as far more powerful than good. His theology is Calvanistic. The world as seen by him is, of its nature incurably corrupt. To be involved in it is to be inescapably involved in evil: all its apparent beauties are a snare and a delusion.

This is persuasive and there is enough evidence in the play to support this argument. But I don’t think it’s the correct interpretation of Webster’s  intentions.

I prefer Irving Ribner’s assessment from his essay ‘Jacobean Tragedy: The Quest for Moral Order’ (1962) (again published in the Casebook collection). He sees Webster’s ambiguity as ‘an agaonized search for moral order in the uncertain and chaotic world of Jacobean scepticism by a dramatist who can no longer accept without question the postulates of order and degree so dear to the Elizabethans.’

In Ribner’s view, there is a moral balance to the play. On the one side are the ‘destroyers of life’, Ferdinand, the Cardinal and (while he serves them) Bosola. But while these forces dominate much of the action and atmosphere of the play, ‘this world is not the total picture’:

Into it comes the Duchess of Malfi who stands for the values of life, and Webster’s final statement is that life may have nobility in spite of all. The Duchess, not her brothers, stands for ordinary humanity, love and the continuity of life through children.

For Ribner, the unifying element is Bosola, the great ambiguity at the heart of the play. The different roles he assumes serve both evil and good, and ‘can be reconciled to one another only in terms of the play’s thematic design’.

In one key scene Bosola provides a kind of pivot for the imagery representing both good and evil: in Act IV, scene 1, the Duchess curses the stars, defying nature. Bosola replies cynically that her curses are in vain:

Look you, the stars shine still.

But this cynicism is also, through the traditional poetic association of shining stars, an affirmation, as Ribner explains:

While the stars shine there is certainty, for we cannot doubt the reality of the universe and of an illuminating beauty which persists in spite of all.
From the essay Jacobean Tragedy: The Quest for Moral Order by Irving Ribner.

This crucial line is echoed later when in Act IV the Duchess faces her end and proclaims ‘I am Duchess of Malfi still’. Here Ribner sees the central point of the play, where it asserts the final triumph of life over death:

The body may be subject to death and decay, but in these words the Duchess affirms the permanence of the spirit which is the really vital part of man. The line in its simple syntax echoes Bosola’s ‘the stars shine still’ and equates the permanence of the human spirit with that of nature.

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Culture Club: Theme for August – September 2009

by ttucker23 on August 15, 2009

Scene from The Duchess of Malfi, Directed by David R. Gammons, Boston, January 2009.

Scene from The Duchess of Malfi, Directed by David R. Gammons, Boston, January 2009.

August – September 2009

The theme this month is Revenge.

Obviously there are many works to choose from with this theme, but I think we’ve come up with an interesting list. There’s quite a breadth of material here too, stretching from Elizabethan to contemporary works. As always, I’m looking forward to the forthcoming discussions.

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The Temptation and Fall of Eve, by William Blake - illustration to Milton's 'Paradise Lost' (1808, pen and watercolour on paper)

The Temptation and Fall of Eve, by William Blake - illustration to Milton's 'Paradise Lost' (1808, pen and watercolour on paper)

At our Culture Club discussion on Milton’s Paradise Lost, one aspect of the narrative came up as a particular problem. This was the meaning of the ‘tree of knowledge of good and evil’, the instrument of humanity’s fall.

I think we all agreed that the tree is symbolic of something, but the nature of the symbol needs clarifying.

Before eating from the tree, Adam describes his creation to Raphael, and in his speech he inadvertently highlights the flaw in his character that will lead to the fall:

Tell me, how may I know him, how adore,
From whom I have that thus I move and live,
And feel that I am happier than I know…
Paradise Lost, Book VIII, lines 280-282

As soon as he is created, then, we learn that Adam wants to know more about the earth, the stars, and the nature of his creator. He is born with curiosity and a yearning to know more about the ‘objective world’.

The angel Raphael happily passes on some of this information, so clearly this is not forbidden knowledge. Therefore the knowledge that is being offered by the tree must be of a different kind. God calls it ‘knowledge of good and evil.’ But what does he mean by that?

To my mind, the key is offered in the quote from Adam above. Before tasting from the tree of knowledge, Adam is ‘happier than I know’. He is happy without being aware of why or how he is happy. After tasting from the tree, he and Eve are aware of their predicament in surprising new ways. What the tree brings is a type of knowledge peculiar to humanity: ‘consciousness’.

The Sin of Consciousness

It has long been believed, and yet to be disproved, that consciousness is the single unique-identifier of the human mind over that of other animals. It is our ability to ‘know that we know’ which makes us unique as a species. What the Bible story and Milton make clear is that this same knowledge can be a burden for humanity, when it takes the form of feelings such as guilt, shame, regret, etc.

Consider the immediate consequences of the knowledge that Adam and Eve gain by eating from the tree of knowledge of Good and Evil. After their lustful ‘amorous play’ they fall asleep and become ‘with conscious dreams/Encumbered’ (Book IX, line 1050-1051, my italics). They awake to find themselves ‘naked left/To guilty Shame’ (lines 1057-1058).

This shame that the couple feel is expressed through another kind of self-consciousness, an awareness of their nakedness, which they are immediately moved to cover:

But let us now, as in a bad plight, devise
What best may for the present serve to hide
The parts of each from other, that seem most
To shame obnoxious, and unseemliest seen;’
Paradise Lost, Book IX, Lines 1091-1094

Object, Subject and Self-Knowledge in the Philosophy of Immanuel Kant and Arthur Schopenhauer

The idea that consciousness is central to the human condition has occupied all areas of human enquiry, including religion, philosophy, the arts and science.

In his book Death-Devoted Heart: Sex and the Sacred in Wagner’s Tristan and Isolde Roger Scruton outlines the perspective of the philosopher Immanuel Kant.

According to Kant, human beings stand in a peculiar metaphysical predicament – one not shared by any other entity in the natural world. We see ourselves, he argued, in two contrasting ways – both as objects, bound by natural laws; and as subjects, who can lay down laws for themselves.

The human object is an organism like any other; the human subject is in some way ‘transcendental,’ observing the world from a point of view on its perimeter, pursuing not what is but what ought to be, and enjoying the privileged knowledge of its own mental states that Kant summarized in his theory of the ‘transcendental unity of apperception.’

It is not religious belief that forces us to see ourselves in this dualistic way. The need to do so is presupposed in language, in self-consciousness, and in the ‘practical reason’ that is the source of all human action and moral worth. Even if there were no God, that would not undermine the belief in human freedom or in the ‘transcendental’ viewpoint from which that freedom stems.
Death-Devoted Heart: Sex and the Sacred in Wagner’s Tristan and Isolde, by Roger Scruton, pg 123

Kant’s view was that our knowledge of the objective world was based on representation, and that we can never know ‘the thing-in-itself’ that lies behind this representation. Arthur Schopenhauer developed a philosophy built on Kant’s, but suggested that self-knowledge, or self-consciousness, can be a pathway to a true understanding of ‘the thing-in-itself’:

I have stressed that other truth that we are not merely the knowing subject, but that we ourselves are also among those entities we require to know, that we ourselves are the thing-in-itself. Consequently, a way from within stands open to us to that real inner nature of things to which we cannot penetrate from without. It is, so to speak, a subterranean passage, a secret alliance, which, as if by treachery, places us all at once in the fortress that could not be taken from outside.
Scopenhauer, quoted by Roger Scruton in Death-Devoted Heart, pg 127

Note that Schopenhauer describes this self-knowledge in terms that evoke the Biblical ‘fall’ story. It is treacherous, subterranean, forbidden.

For Schopenhauer the ‘thing-in-itself’ expresses itself as ‘Will‘. His definition of ‘Will’ is fascinating: something ‘one and immutable’, a ‘universal substratum from which every individual arises into the world of appearance, only to sink again after a brief and futile struggle for existence’. It is not hard to see an analogy here between Schopnhauer’s ‘Universal Will’ and the concept of ‘God’.

The Universal and the Individual

According to Schopenhauer, we have access to the universal will from within ourselves, and this is embodied in the transient ‘will to live’ of individual creatures:

Will is manifest in me, trapped as it were into a condition of individual existence by its restless desire to embody itself in the world of representation.
Death-Devoted Heart by Roger Scruton, pg 128

Will manifests itself in two ways: as Individual and as Idea.

Idea (much like Platonic idealism) is a universal pattern, presented to us at the level of ‘kinds’ and ’species’. Schopenhauer goes on to say that the species should be favoured over the individual, since the species gives permanent form to the ‘Will’. The individual creature is simply a way of perpetuating the ‘Idea’ (i.e. the species).

Schopenhauer expresses these ideas beautifully in the following image:

Just as the spraying drops of the roaring waterfall change with lightning rapidity, while the rainbow which they sustain remains immovably at rest, quite untouched by that restless change, so every Idea, ie every species of living beings remains entirely untouched by the constant changes of its individuals. But it is the Idea or the species in which the will-to-live is really rooted and manifests itself; therefore the will is really concerned only in the continuation of the species.
Schopenhauer, quoted by Roger Scruton, Death-Devoted Heart, pg 128

What’s more, Schopenhauer asserts that the universal will when incarnated as individual leads to torment, suffering, and conflict:

Individual existence is, from the individual point of view, a mistake, yet one into which the will to live is constantly tempted by its need to show itself as Idea. The will falls into individuality and exists for a while trapped in the world of representation, sundered from the calm ocean of eternity that is its home. Its life as an individual (my life) is really an expiation for original sin, which is ‘the crime of existence itself’.
Death-Devoted Heart by Roger Scruton, pg 129

Scruton here makes the link between Schopenhauer and the Biblical creation myth explicit (the italic on ‘falls’ is his not mine). Schopenhauer believed that our ’salvation’ is impeded by our attachment to the phenomenal world, as we strive to affirm our separate existence as individuals.

In Paradise Lost this same concept is expressed as the self-consciousness that comes with forbidden knowledge of the reality of our existence. We are cursed by our awareness of our individuality, and can no longer be, as pre-lapsarian Adam was, ‘happier than I know’.

Schopenhauer’s philospohy (as he himself noted) has much in common with Eastern religion, as expressed in the Vedic Upanishads. Salvation is available to the soul with the loss of its individuality and its escape from the phenomenal world into ‘Brahman‘, the world spirit (analogous to the Universal Will in Schopenhauer).

From our modern perspective, we can also see that Schopenhauer’s theory looks forward to ideas of modern evolutionary biology. For example, a similar view is expressed in different terms in Richard Dawkins’ The Selfish Gene. Dawkins’s contention is that the genes that get passed on in a species are the ones whose consequences serve the interests of the gene, i.e to continue being replicated and thus propogate the species. Thus the meaning of existence for the gene is the species and not the individual organism which it is part of.

It is as if Judaism, Christianity, the Upanishads, Milton, Kant, Schopenhauer, Darwin and Dawkins (and many others) are all telling the same story using different symbols.

Summary

In the creation story as told by Milton, the fruit of the forbidden tree expresses the fundamental dualisms explored above: Objective world/Idea/Species/Universal Will vs the Subjective perspective and the self-aware Individual organism.

In Paradise Lost, the dualism is expressed through the symbol of ‘the state of human knowledge before and after eating the forbidden fruit’, i.e. with and without a capacity for consciousness. It is the difference between an innocent knowledge of the world, in harmony with God (Universal Will), and the more complex and troubled knowledge that comes with the individual’s awareness of itself, which itself leads to a conflict with God and the need for redemption.

The post-lapsarian man and woman in Paradise Lost are transcendent with new knowledge, but also flawed with all that consciousness brings.

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The Creation of Eve, by William Blake

The Creation of Eve, by William Blake

The following links offer useful resources for the study and analysis of John Milton’s Paradise Lost.

Full text

Resources

Essays and Analysis

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Culture Club: Theme for June-July 2009

by ttucker23 on July 10, 2009

The Fall of the Rebel Angels (1562) by Pieter Bruegel.

The Fall of the Rebel Angels (1562) by Pieter Bruegel.

June-July 2009

The theme this month is hell, heaven and the garden of eden.

  • Inferno – Dante Alighieri (poem)
  • Paradise Lost – John Milton (poem)
  • The Creation – Music by Joseph Haydn, text by Gottfried van Swieten after John Milton’s Paradise Lost (Oratorio)
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Don Giovanni: Rebel Hero or Threat to Society

by ttucker23 on April 25, 2009

Simon keenleyside as Don Giovanni at the Royal Opera House, London, 2008.

Simon Keenleyside as Don Giovanni at the Royal Opera House, London, 2008.

The character of Don Giovanni in Mozart’s opera personifies two contrasting aspects of the Enlightment:

  1. The embodiment of liberty. Don Giovanni sees himself as exempt from the laws of state, society, culture and religion. In this sense he is the Enlightenment hero, an extreme example of the idea of liberty that marks the age.
  2. The embodiment of social disruption. Here he is the destroyer of liberty in others. His moral liscentiousness leads him to ignore oaths and promises, break up relationships and marriages and disrupt the distinctions in status that hold society together.

The conflict between these complementary and contrasting aspects of Don Giovanni is what drives the drama.

Don Giovanni as Rebel Hero

The comic element of the opera is drawn from the first definition described above: Don Giovanni as the emobdiment of liberty.

We delight in Don Giovanni’s trickery and play and are amused by his antics. This side of his character coincides with what the German poet Friedrich Schiller (a contemporary of Mozart) promoted as a classical aesthetic that transends the duality of the rational/formal and the material/sensual. As Nicholas Till says in his excellent book Mozart and the Enlightenment:

[Schiller] characterised aesthetic freedom, famously, as play – a self-fulfilling activity which liberates the sensual from material determination, re-admitting it to the airy dance of the ideal. For Schiller the play-drive was the ultimate expression of the ‘purposeful purposelessness’ of aesthetic freedom.

In On the Aesthetic Nature of Man, Schiller tells us how we can achieve the classical ideal of aesthetic social order:

We are likely to find it, like the pure Church and pure Republic, only in a few chosen circles, where conduct is governed, not by some soulless imitation of the manners and morals of others, but by the aesthetic nature we have made our own.

In this respect Don Giovanni represents the Enlightenment ideal of political and social liberty. The refrain of ‘Vive la libertà’ which Giovanni, Leporello, Don Ottavio, Donna Anna and Donna Elvira sing together during the finale of Act 1 highlights the ambiguity of the term within the opera, but as Julian Rushton points out in Don Giovanni (Cambridge Opera Handbook), the political implications of ‘Viva la libertà’ were taken seriously enough by the Austrian censorship in the nineteenth century for it to be changed in Italy to ‘Viva la società’.

Another element of Giovanni’s character which enhances the idea of his heroic status is his complete lack of fear. He displays a super-human courage in the two key climaxes of the work:

  • The Act 1 finale, where the five characters threaten him with the vengeance of heaven and he replies ‘My courage shall not fail me, though the powers of hell assail me.’
  • The finale of Act 2, where he says ‘no man shall call me coward’ and refuses to repent and change his life even in the face of everlasting suffering.

It is worth bearing in mind that in the final scenes of the opera Giovanni’s fate is not sealed, and that he is offered the chance to repent and go to heaven rather than hell. His steadfast refusal here is almost Nietzschian in its conception of invididuality, and in his refusal to compromise the full realisation of his own nature. One is forced to admire Giovanni here, as Nicholas Till says:

With his desperate, defiant denial he becomes a triumphant yea-sayer, prepared to plead his values of individual freedom at the bar of heaven itself. In this moment, as the scene is written by Mozart, it is almost impossible not to identify with Don Giovanni and adopt him as some sort of existential rebel: a rebel whom Camus was to describe as ‘A man who says no: but whose refusal does not imply renunciation,’ and who prefers ‘the risk of death to a denial of the rights that he defends.’

Don Giovanni as Social Threat

But of course there is a dark side to Don Giovanni. He is a ‘harbinger of chaos’. His liscentiousness, his breaking of oaths and promises, his flouting of taste, convention and manners, and his dismissal of all social conventions threaten the fabric of society itself.

The first scene alone sees him attempting the rape of an aristocratic lady betrothed to another and then murdering her father. Major crimes against society and its institutions are committed by Giovanni within the first 15 minutes of the action (and what an opening!).

Later he attempts to break up the marriage of Zerlina and Masetto before it has begun, and commits an act of violence on Masetto when he seeks revenge. It is clear that this kind of extreme individuality cannot operate within society.

Don Giovanni manifests disruption thorugh the confusion of social hierarchy that his actions bring about. We know from Leporello’s famous catalogue aria that amongst his conquests he counts country wenches, burghers’ wives, lower gentry, baronesses, princesseses and ‘every shape of female figure, every class and every age’. During the course of the opera we see him attempt to seduce a lady, a maid and a peasant, representatives of all three social classes.

This social breakdown is highlighted in one of the most extraordinary musical moments of the opera. During the Act 1 finale three dances are played together: menuetto, follia and alemanna are superimposed on top of one another, each dance representing the separate classes of aristocrat, peasant and bourgeoisie. The combination of distinct types of music, in different metres, treads a fine line between the harmonious and the grotesque, and highlights the dangers of disrupting social structures.

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Don Giovanni, Act 1 Finale, performed at the New York Met, April 1990, conducted by James Levine. Note the three dance styles superimposed on each other, and the ensuing chaos, before the abrupt interruption of the three maskers 1 minute 56 seconds into this excerpt.

Don Giovanni: Hero or villain?

So which are we to take as the real Giovanni? Is he hero or villain? The answer has to be both, but this raises questions about the morality of the opera and what we should make of its ultimate meaning.

Nicholas Till makes a persuasive case for seeing Don Giovanni as a representative of the general artistic character, indeed an expression of Mozart himself, through what he calls ‘the subversive artistic spirit’.

Like Giovanni, the absolute artist remains uncommited to anything or anyone which will constrain his freedom; he breaks promises and defies threats. Like Giovanni, the artist must adopt chameleon disguises to penetrate into the world of others and assume that ‘negative capability‘ that Keats believed to be so important to the poet.

Mozart’s music is often effused with playfulness, not just in Don Giovanni but throughout his work. His Musical Joke, K.522, was written around the time he was writing Don Giovanni, and his love of dance forms is a clear indicator of the play drive in his music.

The Act 1 finale with its distorted dance themes takes on extra significance in this respect, as an expression not just of social disharmony but of Mozart’s skill as a composer. It demonstrates a virtuosic display of compositional skills to fit together three different dances, each in its own metre, and still produce music that makes sense as a whole (Mozart was later to elevate this technique to the level of the sublime with the remarkable fugal ending of his Jupiter Symphony).

Consider also this description of Mozart by Andreas Schachtner, a Salzburg trumpeter who knew Mozart and worked with him closesly (quoted in Mozart and the Enlightenment by Nicholas Till):

I think that if he had not had the advantage of good education which he enjoyed, he might have become the most wicked villain, so susceptible was he to every attraction, the goodness or badness of which he was not yet able to imagine.

As an artist Mozart expresses to us, through Giovanni, his own humanity. He thereby dramatises every human being’s desire to extend their individuality into the world and live life by their own rules.

At the same time we are made aware of the tensions between this expressive individuality and the social boundaries that help to keep these forces under control.

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Video: Analysis of Don Giovanni

by ttucker23 on April 9, 2009

This video from San Diego Opera Talk series provides a useful analysis of the opera Don Giovanni by Wolfgang Amadeus Mozart and Lorenzo Da Ponte.

Nick Reveles talks through some of the dramatic and musical elements of the opera, providing insight into some of the themes of the work and the effects that Mozart and Da Ponte use to bring the characters alive and provide substance to the drama.

If you’re interested in the musical analysis, skip straight to 8 minutes 45 seconds. It’s not overly technical and doesn’t require musical knowledge to follow.

At 24 minutes and 15 seconds, Nick Reveles talks through the best recordings of the work on CD.

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Mozart, Don Giovanni: Best Recorded Version

by ttucker23 on March 30, 2009

I like a mix of different approaches with my favourite classical works. For Don Giovanni, the opera by Wolfgang Amadeus Mozart, there are three clear choices, which critics (at least in the UK and Europe) unanimously highlight.

1. Don Giovanni: The Traditional Account

Don Giovanni, performed by the Philharmonia Chorus and Orchestra, conducted by Carlo Maria Giulini.

Philharmonia Chorus and Orchestra, conducted by Carlo Maria Giulini.

Don Giovanni performed by the Philharmonia Chorus and Orchestra, conducted by Carlo Maria Giulini and issued on EMI. The wonderful cast includes Eberhard Wachter, Elizabeth Schwarzkopf and Dame joan Sutherland.

The Penguin Guide to Classical Music 2003/4 (2009 version available here) designates this as a ‘key recording’:

Sets the standard by which all other recordings have come to be judged. Elizabeth Schwarzkopf, as Elvira, emerges as a dominant figure to give a distinctive but totally apt slant to this endlessly invigorating drama.

The Gramaphone Classical Music Guide 2005 (2009 version available here) also rates this highly:

Although this set is over 40 years olds, none of its successors is as skilled in capturing the piece’s drama so unerringly… one of the most apt casts every assembled for the piece.

2. Don Giovanni: The Live Period Instrument Version

Don Giovanni performed by the Monteverdi Choir and English Baroque Soloists, conducted by John Elliot Gardiner.

Monteverdi Choir and English Baroque Soloists, conducted by John Elliot Gardiner.

Don Giovanni performed by the Monteverdi Choir and English Baroque Soloists, conducted by John Eliot Gardiner and issued on Archiv.

The Penguin Guide calls it ‘a recording that sets new standards for period performance and vies with the finest of traditional versions’:

John Eliot Gardiner’s set is recorded mainly live, and the result is vividly dramatic, beautifully paced nad deeply expressive. The performance culminates in one of the most thrilling accounts ever recorded of the final scene, when Giovanni is dragged down to hell.

The Gramphone Guide is equally effusive:

For sheer theatrical elan complemented by the live recording, Gardiner is among the best, particularly given a recording that’s wonderfully truthful and lifelike.

3. Don Giovanni: The Classic

Don Giovanni performed by the Vienna Philharmonic, conducted by josef Krips.

Vienna Philharmonic, conducted by Josef Krips.

Don Giovanni performed by the Vienna State Opera Chorus and the Vienna Philharmonic Orchestra, conducted by Josef Krips and issued on Decca.

I haven’t heard this myself, but the Penguin Guide gives this its highest honour, the coveted Rosette status:

Krips’s version, recorded in 1955 for the Mozart bicentennary, has remained at or near the top of the list of recommendations ever since. Its intense dramatic account of the Don’s disappearance into hell has rarely been equalled and never surpassed on CD. The finale to Act I is also electrifying. The reading is pretty age defying, full and warm, with a lovely Viennese glow which is preferable to many modern recordings.

If anyone has any other recommendations, please add them to the comments below.

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