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I was going through a rough time in my faith and I decided to re-examine things I had been taught in church when I stumbled on this little gem of a book. This book was the stepping stone to my discovering the Reformed faith and gave me a firm foundation that had never been built in my life. I continue to return to my copy from time to time for its concise examples, thoroughness and extremely readable style... my paperback edition is extremely dog-eared.
If you are interested in testing the waters of historical, evangelical Pretestantism, I heartily recommend this book as a launching point.
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Magee's basic argument is that to really understand and appreciate Wagner's mature operas you need to understand Schopenhauerian philosophy and Wagner's metaphysical beliefs. He then proceeds to explain Wagner's ideas in a prose style that is straight-forward, extraordinarily lucid and brimming with profound insights. But while the heart of the book is the exposition of Wagner's philosophical beliefs and the affect on his music, there is so much more. As the book jacket blurb says accurately, the book is "at once a biography of the composer, an exploration of the creative process, an account of 19th century opera and an investigation of the intellectual and technical aspects of music". It is really a wonderful addition to Wagner literature.
Magee, it should be noted, is also the author of "Aspects of Wagner", which is a marvelous collection of five short pieces examining, yes, different aspects of Wagner. One of the pieces in that book is about Wagner's anti-Semitism, primarily placing Wagner's views in historical context. In Tristan's Chord, he compliments that earlier essay with an appendix which explores Wagner's anti-Semitism and its ramifications more fully than his earlier piece. It is a balanced and well-supported argument on this most controversial and inflammatory topic.
Magee writes energetic prose without sacrificing any depth of analysis. I cannot recommend this book too highly to the following: 1) Wagner lovers 2) those interested in late 19th century intellectual history 3) those interested in philosophy 4) anyone who wants to know more about one of the most important thinkers of the last hundred and fifty years.
As Magee shows, Wagner's thinking should not be too readily dismissed. Wagner was no philosophical dilletante. He was awesomely well-read in the philosophy, philology and linguistics of his day, in addition to his vast reading in literature ancient and "modern", in history, myth, and the history of myth, and much more. And he was an intelligent and sometimes extraordinarily perceptive man, whose erudition was not just for showing off with but of vital importance to his thought and work.
However Wagner believed, wrongly, that his intuition was as sure a guide in the world of ideas as it was in music and drama. So his philosophical writings follow his intuitions, not his reasoning - indeed he seems to avoid reasoning, except in small bursts, out of principle. His writing is therefore irrational and self-contradictory, obscure in the worst German manner: neither original (except accidentally, where he achieves originality by misunderstanding a source, particularly Schopenhauer), nor lucid, nor "true". "True", that is, in the sense of being based on "matters of fact or reason".
So his philosophy is not, despite what Wagner probably thought, of much importance in its own right. It is mainly important because it permeates and influences his major works, which are among the few most endlessly fascinating human creations of any kind. The increasingly Buddhist resignation, withdrawal from the world, of his later works are steeped in Schopenhauerian doctrine, just as the leftist radicalism of the earlier works are steeped in the work of the libertarian democratic-socialist Feuerbach. Magee's book is invaluable in tracing the effect of these and other philosophers on Wagner's work. _Tristan und Isolde_, for example, was indeed written in the white heat of a love affair, but that love was Wagner's love of Schopenhauer, not of Matthilde Wesendonck.
Wagner's philosophical ideas are important to his work in a way that seems true of no other composer. Mozart's use of Masonic symbols in _Zauberflöte_ and elsewhere (eg his "three" chords, three maidens, three boys, etc) has never seemed more than skindeep, almost flippant, references, while in Wagner the philosophical ideas cut deep both with the drama and the characters. Magee shows how the many complex layers and depths of works like the _Ring_, Tristan_, _Parsifal_, and even the earlier Romantic operas like _Lohengrin_ and _Tannhäuser_, can never be fully explored without an understanding of Wagner's key ideas: the futility and evil of power-seeking and conquest, the struggle of the artist to escape from, and yet redeem, the constricting culture in which they operate, the desirability of losing the world by annihilating one's one ego-consciousness, the value of the irrational and of dream, and much else.
There is another, hopefully temporary, reason why it is worth knowing what Wagner's philosophical ideas actually were. Recently there has been a small avalanche of books presenting Wagner as a proto-Nazi, even a serious influence on Hitler, and one who put proto-Nazi ideas into his dramas. Books by Rose, Weiner, Köhler, Zelinsky, Millington and others creak and twang with the sound of long bows stretched past the breaking point, as they try to fit Wagner's operas and his prose works into a Nazi frame.
And "frame" is the word. As Magee shows, Wagner was a radical democrat when young (democracy being a radical idea at that time, in Europe), who drifted as far right as supporting constitutional monarchy, particularly when constitutional monarchs were writing his cheques. And who, after his disillusionment with Bismarckian Germany, lost interest in politics altogether. There were slim pickings for the Nazis, except for the antisemitism that Wagner shared with Hitler's other favourites, particularly Bruckner, also Beethoven, Bach and Brahms and many others, whose antisemitism is as ignored as Wagner's is stressed.
Magee adds an appendix on Wagner's antisemitism, putting it back in context as a disgraceful form of bigotry, just like the ignorant bigotry of today's taxi-driver who sounds off about Vietnamese, or Afghan, or African immigrants. Wagner, like many a talk radio jock, populist politician and barroom loudmouth of our own day, called for Jews to lose their separate culture and identity and assimilate into German culture. This is contemptibly racist, but the diametric opposite of the Nazi program of racial segregation followed by genocide. I might add, as Magee does not, that Wagner was an ardent abolitionist, passionately opposing slavery in the US. On some racial issues Wagner was more progressive and less racist than many Europeans and Americans of his day. But we seldom hear about this from those who prefer a simple caricature to a complicated human being.
And of course the Nazis banned _Parsifal_ for its pacifist content, as well as banning complete cycles of the _Ring_, which charts Wotan's moral degradation and downfall in pointing out its message of the futility of power and conquest. Magee notes that Wagner performances actually became much less frequent under the Nazis than before the takeover. The soundtrack of the Third Reich was not Wagner, as today's filmmakers think; in reality the opera houses played Auber, Lortzing and Lehar (Hitler never attended a Wagner opera after 1942). When classical music was played at the rallies, it was Bruckner and Liszt as much as, or more than, Wagner, but mainly the music played was "cholly Cherman" brass band music. Magee makes these points clearly and elegantly.
My main criticism of the book is that Magee clearly loves Schopenhauer almost as much as does Wagner. As a result I think he grossly underestimates the influence of the left-wing Feuerbach not only on the early works but on the later works: even _Parsifal_ ends with a political revolution, the peaceful overthrow of a hereditary monarchy. And the _Ring_ ends with us, the vassals and working women, alive after the fire and flood, facing the future with all heroes and gods swept away. I believe there is at least as much Feuerbach and Schopenhauer in the mature operas, and Magee tends to skimp on the continued radicalism of Wagner's Feuerbachian leanings and borrowings.
But this is a minor criticism of a splendid book. It is an invaluable guide to Wagner's philosophy, as well as being a remarkably clear exposition of Schopenhauer's philosophy. Highly recommended.
Cheers!
Laon
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But there's much more here. There are chapters devoted to topics like the different UNIX "shells" (and their descriptions), file manipulation (along with opening, editing, saving, and printing files), working with the X Windows system, UNIX text editors like vi and emacs, and even how UNIX and the 'Net are intertwined with each other.
One more thing I liked about this book (besides the wonderful diagrams and screen captures) was the attention paid to describing various UNIX commands and their options. That really helps to "de-mystify" this operating system.
Even though I'm more of an "intermediate" UNIX user, I've searched for a long time for a good introductory UNIX book. I'd say this one definitely fits the bill.
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Page 58: there is an illustration of the Chakras.
I do not accept the Chakra model of distributing universal lifeforce energy through the body. I am not saying the yogic mystics did not see the Chakras. I am only saying they misintrepreted the chakras. If the Chakra theory were correct; Accupuncture would not work.
Page 70: "Vegetarianism is an important contribution to the harmony of the world, a world in which we as human beings respect our brothers and sisters of the non human kingdom as fellow beings of equal value."
If you want to be a vegetarian be my guest. All I say is for you to supply the body the food it really needs. The Creator created everything to serve a purpose, and in his/her/it's eyes all have equal value. However remember you are killing the vegetables you eat. For people to live; something must die and serve as our food. The same law appies in the animal kingdom as well.
Page 70: "All twenty-four meridians achieved achieved energetic balance and stayed there."
The authors should have done a more thourough job in research. There are twelve primary meridians, Eight Qi vessels, and hundreds of smaller meridians. The Baihui vital point on the crown of the head is the meeting point of 100 or more meridians. I would suggest that you look at a chart showing the known meridians, and the 705 accupuncture points.
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In several areas; this book suggests you apply tachyon disks or tachyon cells on meridian points.
This book does NOT show an illustration of the meridians, and accupuncture or accupressure points; meaning you neeed to buy materials and learn about the meridians, and buy the Tachyon TM products.
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I would suggest that you learn to direct this universal lifeforce energy with the mind.
There are many modalities that you can learn inexpensively or even free of charge. Actualism Meditation, HUNA, Qigong, Reiki, Seichim, and Theraprutic Touch are only a few modalities.
E-Mail me if you have questions or comments. Two Bears
Wah doh Ogedoda (We give thanks Great Spirit)
Gabriel Cousens never ceases to amaze me with his writing. I've followed him for years, and his books "Spiritual Nutrition..." and "Conscious Eating" are two of the best books I've ever read on health, and I've read 100's. When Cousens writes, I listen. I respect him as a writer and as a person because he tells it like it is. He'll say if he doesn't know, he'll voice his opinion. It's a breath of fresh air to read the work of someone without an ego.
Tachyon healing is very powerful, as I have experienced it myself. This book COULD be in better detail of certain of the Tachyon methods of healing, but I'm sure a revised version will come out in the future. If Tachyon is half of what the authors believe it to be, we may see the human lifespan go up to 160 years and beyond.
All in all, an exciting new look at a "new" discovery that just might be the key to unlocking the tremendous potential of the human species. I'm excited to even think about it.
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The book is divided into four sections, each written by a different author:
Doug Wilson contributes the chapters on salvation. He very able covers justification and predestination. Doug Jones contributes the section on covenantal theology. Covenant theology is the true heart of the Reformed viewpoint. These few chapters ably lay out the scriptural basis for it and explore the implications of it. A third section concerns the church, including its nature, the sacraments, and church discipline. This is the weakest section of the book, but still adequate for the overall purpose. Particularly, one wishes that more time would have been spent on the nature of worship and on the place of the sacraments in the corporate life of the church. Finally, Hagopian himself handles the section on the Christian life, which is mostly a theology of sanctification. This is perhaps the most immediately practical of the sections.
Each chapter ends with a dozen or so review questions. We are considering using this book in a Sunday school class, so that is a very definite plus. Any criticism that could be leveled against the book would be on the basis that it could have treated a subject more thoroughly, but doing so would have necessitated expanding the book beyond its purpose.