A Quote by Philip Kitcher
As I read Mann in German for the first time, the full achievement - both literary and philosophical - of Death in Venice struck me forcefully, so that, when I was invited to give the Schoff Lectures at Columbia, the opportunity to reflect on the contrasts between novella and opera seemed irresistible.
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The balance between literature and philosophy in Schopenhauer and Nietzsche is different from that struck in the novella, but, as Mann clearly pointed out in his writings about both thinkers, both modes are present.
I use biography, I use literary connections (as with Platen - this seems to me extremely helpful for appreciating the nuances of Mann's and Aschenbach's sexuality), I use philosophical sources (but not in the way many Mann critics do, where the philosophical theses and concepts seem to be counters to be pushed around rather than ideas to be probed), and I use juxtapositions with other literary works (including Mann's other fiction) and with works of music.
First, my frame of reference for the Britten opera shifted. I'd always thought of Britten's approach in Death in Venice as another exploration of the plight of the individual whose aspirations are at odds with those of the surrounding community: his last opera returning to the themes of Peter Grimes. As I read and listened and thought, however, Billy Budd came to seem a more appropriate foil for Death in Venice.
Presenting Aschenbach as a composer - based on Mahler - leads to some dreadful scenes (especially those in which Aschenbach is berated by his student), and it surely distorts the character Mann created. Yet, we know that Mann's novella was based on a holiday in Venice he took with his wife and brother, and that while he was there he followed the reports in the German newspapers, describing the dying Mahler's progress as he returned from New York to Vienna.
My father read Günter Grass. He introduced me to German literature. I believe the first book I read by a German author was from Grass. After that, Thomas Mann accompanied me for a few years during my literature studies. I tried again and again to read the original German text, but I never really succeeded.
It had struck me that the world was full of holes, holes which you could fall into, never to be seen again. I couldn't understand the difference between disappearance and death. Both seemed the same to me, both left holes. Holes in your heart holes in your life.
Sometime during the 1990s, when I was teaching philosophy at UCSD, my friend, colleague, and music teacher, Carol Plantamura, discussed the possibility of teaching a course together looking at ways in which various literary works (plays, stories, novels) had been treated as operas, and how different themes emerged in the opera and in its original. One of the pairings we planned to use was Mann's great novella and Britten's opera. Unfortunately, the course was never taught, but the idea remained with me.
To my mind, Death in Venice represents an enormous advance in Mann's literary development, not simply for the commonly appreciated reason that he crafted a superbly supple and elegant style, apparently well suited to the kind of prose Aschenbach is supposed to write.
When writers for adults contemplate Venice, they behold decay, dereliction and death. Thomas Mann, Daphne du Maurier, L. P. Hartley and Salley Vickers have all dispatched hapless protagonists to Italy, where they see Venice - and die.
Think about Mann's own daily routine (ascribed to Aschenbach), read the extant diaries and the letters in which he discusses the novella's themes, and it won't be so obvious that the attraction to Tadzio is completely unprecedented; it also won't be obvious that what Aschenbach wants is full sexual contact.
Part of my methodological approach is made explicit when I discuss ways in which literature can have philosophical significance. Literature doesn't typically argue - and when it does, it's deadly dull. But literature can supply the frame within which we come to observe and reason, or it can change our frame in highly significant ways. That's one of the achievements I'd claim for Mann, and for Death in Venice.
Mann was conscious of adopting different perspectives in different parts of the novella, but my guess is that there are plenty of passages in which the resonance of the words he chose struck him as exactly right (even though he didn't probe to discover exactly what tone or narrative device gave them that effect).
When I went to Europe for the first time, I went to Paris and then to Venice. So after Paris, Venice was my first great European city, and it just blew me away.
I suggest in my own discussion of this episode, Mann invites us to set the attempt to philosophize about his predicament in the context of Aschenbach's life. The literary presentation thus adds to the naked philosophical skeleton.
I found a deep kinship between Mahler's recurrent attempts to confront all sides of life and to affirm himself in the face of his own finitude, and Aschenbach's dedication to persevere in the literary evocation of beauty. Exploring this kinship led me to reflect on many of Mahler's songs and symphonies - and particularly his great masterpiece, Das Lied von der Erde. The end result was a way of reading Mann that I hadn't originally anticipated at all.
One of the first things I created was music for the Paris opera's ballet troupe. That was the first time that electronic music was played at the opera. I really like the relationship between the music and the choreography.
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