The Romantic Manifesto: A Philosophy of Literature

by Ayn Rand

  The listener becomes aware of this process in the form of a sense of efficacy, or of strain, or of boredom, or of frustration. His reaction is determined by his psycho-epistemological sense of life—i.e., by the level of cognitive functioning on which he feels at home.

  Epistemologically, a man who has an active mind regards mental effort as an exciting challenge; metaphysically, he seeks intelligibility. He will enjoy the music that requires a process of complex calculations and successful resolution. (I refer not merely to the complexities of harmony and orchestration, but primarily to their core, the complexity of melody, on which they depend.) He will be bored by too easy a process of integration, like an expert in higher mathematics who is put to the task of solving problems in kindergarten arithmetic. He will feel a mixture of boredom and resentment when he hears a series of random bits with which his mind can do nothing. He will feel anger, revulsion and rebellion against the process of hearing jumbled musical sounds; he will experience it as an attempt to destroy the integrating capacity of his mind.

  A man of mixed cognitive habits has, epistemologically, a limited interest in mental effort and, metaphysically, tolerates a great deal of fog in his field of awareness. He will feel strain when listening to the more demanding type of music, but will enjoy the simpler types. He may enjoy the broken, random kind of music (if he is pretentious)—and may even become conditioned to accept the jumbled music (if he is sufficiently lethargic).

  There may be many other kinds of reactions, according to the many different aspects of musical compositions and to the many variants of men’s cognitive habits. The above examples merely indicate the hypothetical pattern of man’s response to music.

  Music gives man’s consciousness the same experience as the other arts: a concretization of his sense of life. But the abstraction being concretized is primarily epistemological, rather than metaphysical; the abstraction is man’s consciousness, i.e., his method of cognitive functioning, which he experiences in the concrete form of hearing a specific piece of music. A man’s acceptance or rejection of that music depends on whether it calls upon or clashes with, confirms or contradicts, his mind’s way of working. The metaphysical aspect of the experience is the sense of a world which he is able to grasp, to which his mind’s working is appropriate.

  Music is the only phenomenon that permits an adult to experience the process of dealing with pure sense data. Single musical tones are not percepts, but pure sensations; they become percepts only when integrated. Sensations are man’s first contact with reality; when integrated into percepts, they are the given, the self-evident, the not-to-be-doubted. Music offers man the singular opportunity to reenact, on the adult level, the primary process of his method of cognition: the automatic integration of sense data into an intelligible, meaningful entity. To a conceptual consciousness, it is a unique form of rest and reward.

  Conceptual integrations require constant effort and impose a permanent responsibility: they involve the risk of error and failure. The process of musical integration is automatic and effortless. (It is experienced as effortless, since it is unconscious; it is a process of cashing in on the kinds of mental habits one has, or has not, spent effort to acquire.) One’s reaction to music carries a sense of total certainty, as if it were simple, self-evident, not to be doubted; it involves one’s emotions, i.e., one’s values, and one’s deepest sense of oneself—it is experienced as a magic union of sensations and thought, as if thought had acquired the immediate certainty of direct awareness.

  (Hence all the mystic clamor about the “spiritual” or supernatural character of music. Mysticism, the perennial parasite, here appropriates a phenomenon which is a product of the union, not the dichotomy, of man’s body and mind: it is part physiological, part intellectual.)

  In regard to the relationship of music to man’s state of mind, Helmholtz indicates the following, in a discussion of the difference between the major and minor keys: “The major mode is well suited for all frames of mind which are completely formed and clearly understood, for strong resolve, and for soft and gentle or even for sorrowing feelings, when the sorrow has passed into the condition of dreamy and yielding regret. But it is quite unsuited for indistinct, obscure, unformed frames of mind, or for the expression of the dismal, the dreary, the enigmatic, the mysterious, the rude, and whatever offends against artistic beauty;—and it is precisely for these that we require the minor mode, with its veiled harmoniousness, its changeable scale, its ready modulation, and less intelligible basis of construction. The major mode would be an unsuitable form for such purposes, and hence the minor mode has its own proper artistic justification as a separate system.” (On the Sensations of Tone, p. 302.)

  My hypothesis would explain why men hear the same emotional content in a given piece of music even though they differ in their evaluations. Cognitive processes affect man’s emotions which affect his body, and the influence is reciprocal. For instance, the successful solution of an intellectual problem creates a joyous, triumphant mood; failure to solve a problem creates a painful mood of dejection or discouragement. And conversely: a joyous mood tends to sharpen, accelerate, energize one’s mind; a mood of sadness tends to blur the mind, to burden it, to slow it down. Observe the melodic and rhythmic characteristics of the types of music we regard as gay or sad. If a given process of musical integration taking place in a man’s brain resembles the cognitive processes that produce and/or accompany a certain emotional state, he will recognize it, in effect, physiologically, then intellectually. Whether he will accept that particular emotional state, and experience it fully, depends on his sense-of-life evaluation of its significance.

  The epistemological aspect of music is the fundamental, but not the exclusive, factor in determining one’s musical preferences. Within the general category of music of equal complexity, it is the emotional element that represents the metaphysical aspect controlling one’s enjoyment. The issue is not merely that one is able to perceive successfully, i.e., to integrate a series of sounds into a musical entity, but also: what sort of entity does one perceive? The process of integration represents the concretized abstraction of one’s consciousness, the nature of the music represents the concretized abstraction of existence—i.e., a world in which one feels joyous or sad or triumphant or resigned, etc. According to one’s sense of life, one feels: “Yes, this is my world and this is how I should feel!” or: “No, this is not the world as I see it.” (As in the other arts, one may appreciate the esthetic value of a given composition, yet neither like nor enjoy it.)

  The scientific research that would be needed to prove this hypothesis is enormous. To indicate just a few of the things which proof would require: a computation of the mathematical relationships among the tones of a melody—a computation of the time required by the human ear and brain, to integrate a succession of musical sounds, including the progressive steps, the duration and the time limits of the integrating process (which would involve the relationship of tones to rhythm)—a computation of the relationships of tones to bars, of bars to musical phrases, of phrases to ultimate resolution—a computation of the relationships of melody to harmony, and of their sum to the sounds of various musical instruments, etc. The work involved is staggering, yet this is what the human brain—the composer’s, the performer’s and the listener’s—does, though not consciously.

  If such calculations were made and reduced to a manageable number of equations, i.e., of principles, we would have an objective vocabulary of music. It would be a mathematical vocabulary, based on the nature of sound and on the nature of man’s faculty of hearing (i.e., on what is possible to this faculty). The esthetic criterion to be derived from such a vocabulary would be: integration—i.e., the range (or complexity) of the integration achieved by a given composition. Integration—because it is the essence of music, as distinguished from noise; range—because it is the measure of any intellectual achievement.

  Until my theory is proved or disproved by scientific evidence of this kind,
it has to be regarded as a mere hypothesis.

  There is, however, a great deal of evidence pertaining to the nature of music which we can observe, not on the physiological, but on the psychological-existential level (which tends to support my hypothesis).

  The connection of music to man’s cognitive faculty is supported by the fact that certain kinds of music have a paralyzing, narcotic effect on man’s mind. They induce a state of trancelike stupor, a loss of context, of volition, of self-awareness. Primitive music and most Oriental music fall into this category. The enjoyment of such music is the opposite of the emotional state that a Western man would call enjoyment: to the Western man, music is an intensely personal experience and a confirmation of his cognitive power—to the primitive man, music brings the dissolution of self and of consciousness. In both cases, however, music is the means of evoking that psycho-epistemological state which their respective philosophies regard as proper and desirable for man.

  The deadly monotony of primitive music—the endless repetition of a few notes and of a rhythmic pattern that beats against the brain with the regularity of the ancient torture of water drops falling on a man’s skull—paralyzes cognitive processes, obliterates awareness and disintegrates the mind. Such music produces a state of sensory deprivation, which—as modern scientists are beginning to discover—is caused by the absence or the monotony of sense stimuli.

  There is no evidence to support the contention that the differences in the music of various cultures are caused by innate physiological differences among various races. There is a great deal of evidence to support the hypothesis that the cause of the musical differences is psycho-epistemological (and, therefore, ultimately philosophical).

  A man’s psycho-epistemological method of functioning is developed and automatized in his early childhood; it is influenced by the dominant philosophy of the culture in which he grows up. If, explicitly and implicitly (through the general emotional attitude), a child grasps that the pursuit of knowledge, i.e., the independent work of his cognitive faculty, is important and required of him by his nature, he is likely to develop an active, independent mind. If he is taught passivity, blind obedience, fear and the futility of questioning or knowing, he is likely to grow up as a mentally helpless savage, whether in the jungle or in New York City. But—since one cannot destroy a human mind totally, so long as its possessor remains alive—his brain’s frustrated needs become a restless, incoherent, unintelligible groping that frightens him. Primitive music becomes his narcotic: it wipes out the groping, it reassures him and reinforces his lethargy, it offers him temporarily the sense of a reality to which his stagnant stupor is appropriate.

  Now observe that the modern diatonic scale used in Western civilization is a product of the Renaissance. It was developed over a period of time by a succession of musical innovators. What motivated them? This scale permits the greatest number of consonant harmonies—i.e., of sound-combinations pleasant to the human ear (i.e., integratable by the human brain). The man-reason-science-oriented culture of the Renaissance and post-Renaissance periods represented the first era in history when such a concern as man’s pleasure could motivate composers, who had the freedom to create.

  Today, when the influence of Western civilization is breaking up the static, tradition-bound culture of Japan, young Japanese composers are doing talented work in the Western style of music.

  The products of America’s anti-rational, anti-cognitive “Progressive” education, the hippies, are reverting to the music and the drumbeat of the jungle.

  Integration is the key to more than music; it is the key to man’s consciousness, to his conceptual faculty, to his basic premises, to his life. And lack of integration will lead to the same existential results in anyone born with a potentially human mind, in any century, in any place on earth.

  A brief word about so-called modern music: no further research or scientific discoveries are required to know with full, objective certainty that it is not music. The proof lies in the fact that music is the product of periodic vibrations—and, therefore, the introduction of nonperiodic vibrations (such as the sounds of street traffic or of machine gears or of coughs and sneezes), i.e., of noise, into an allegedly musical composition eliminates it automatically from the realm of art and of consideration. But a word of warning in regard to the vocabulary of the perpetrators of such “innovations” is in order: they spout a great deal about the necessity of “conditioning” your ear to an appreciation of their “music.” Their notion of conditioning is unlimited by reality and by the law of identity; man, in their view, is infinitely conditionable. But, in fact, you can condition a human ear to different types of music (it is not the ear, but the mind that you have to condition in such cases); you cannot condition it to hear noise as if it were music; it is not personal training or social conventions that make it impossible, but the physiological nature, the identity, of the human ear and brain.

  Let us turn now to the performing arts (acting, playing a musical instrument, singing, dancing).

  In these arts, the medium employed is the person of the artist. His task is not to re-create reality, but to implement the re-creation made by one of the primary arts.

  This does not mean that the performing arts are secondary in esthetic value or importance, but only that they are an extension of and dependent on the primary arts. Nor does it mean that performers are mere “interpreters”: on the higher levels of his art, a performer contributes a creative element which the primary work could not convey by itself; he becomes a partner, almost a co-creator—if and when he is guided by the principle that he is the means to the end set by the work.

  The basic principles which apply to all the other arts, apply to the performing artist as well, particularly stylization, i.e., selectivity: the choice and emphasis of essentials, the structuring of the progressive steps of a performance which lead to an ultimately meaningful sum. The performing artist’s own metaphysical value-judgments are called upon to create and apply the kind of technique his performance requires. For instance, an actor’s view of human grandeur or baseness or courage or timidity will determine how he projects these qualities on the stage. A work intended to be performed leaves a wide latitude of creative choice to the artist who will perform it. In an almost literal sense, he has to embody the soul created by the author of the work; a special kind of creativeness is required to bring that soul into full physical reality.

  When the performance and the work (literary or musical) are perfectly integrated in meaning, style and intention, the result is a magnificent esthetic achievement and an unforgettable experience for the audience.

  The psycho-epistemological role of the performing arts—their relationship to man’s cognitive faculty—lies in the full concretization of the metaphysical abstractions projected by a work of the primary arts. The distinction of the performing arts lies in their immediacy—in the fact that they translate a work of art into existential action, into a concrete event open to direct awareness. This is also their danger. Integration is the hallmark of art—and unless the performance and the primary work are fully integrated, the result is the opposite of the cognitive function of art: it gives the audience an experience of psycho-epistemological disintegration.

  A performed event may contain a certain degree of imbalance among its many elements, yet still be regarded as art. For example, a great actor is often able to impart some stature and meaning to an undistinguished play—or a great play may project its power in spite of an undistinguished cast. Such events leave the audience with a sense of wistful frustration, but they still offer some partial element of esthetic value. When, however, the imbalance becomes outright contradiction, the event falls apart and tumbles outside the boundaries of art. For example, an actor may decide to rewrite the play without changing a line, merely by playing a villain as a hero or vice versa (because he disagrees with the author’s ideas, or wants to play a different kind of role, or simply doesn’t know any better)—and proceeds to present
a characterization that clashes with every line he utters; the result is an incoherent mess, the more so the better the lines and the performance. In such a case, the event degenerates into meaningless posturing or lower: into clowning.

  The disastrously inverted approach to the performing arts is exemplified by the mentality that regards plays as “vehicles” for stars. The traffic smash-ups of such vehicles and their riders are written all over the esthetic police blotters, and are not confined to Hollywood. The wreckage includes great actors performing trashy plays—great plays rewritten for a performance by simpering amateurs—pianists mangling compositions to show off their virtuosity, etc.

  The common denominator is a crude reversal of ends and means. The “how” can never replace the “what”—neither in the primary nor in the performing arts, neither in the form of an exquisite style of writing used to say nothing, nor in the form of Greta Garbo exquisitely uttering a truck driver’s idea of a love scene.

  Among the performing arts, dancing requires a special discussion. Is there an abstract meaning in dancing? What does dancing express?

  The dance is the silent partner of music and participates in a division of labor: music presents a stylized version of man’s consciousness in action—the dance presents a stylized version of man’s body in action. “Stylized” means condensed to essential characteristics, which are chosen according to an artist’s view of man.

  Music presents an abstraction of man’s emotions in the context of his cognitive processes—the dance presents an abstraction of man’s emotions in the context of his physical movements. The task of the dance is not the projection of single, momentary emotions, not a pantomime version of joy or sorrow or fear, etc., but a more profound issue: the projection of metaphysical value-judgments, the stylization of man’s movements by the continuous power of a fundamental emotional state—and thus the use of man’s body to express his sense of life.