By Carol K. Baron
The Leipzig middle-class developed with the cooperation and gratitude of an extravagant, grasping, and disinterested absolutist ruler. Bach's altering global records how this group and different German groups spoke back to various spiritual, social, and political calls for that emerged in the course of the years of the composer's lifetime. An approved, in demand, and depended on member of this group, as evidenced by means of the commissions he obtained for secular celebrations from royalty and individuals of the middle-class alike -- as well as functioning as church composer -- Bach shared its values.BR> members: Carol okay. Baron, Susan H. Gillespie, Katherine Goodman, Joyce L. Irwin, Tanya Kevorkian, Ulrich Siegele, John Van Cleve, and Ruben Weltsch. Carol okay. Baron is Fellow for all times within the division of song at Stony Brook college, the place she used to be co-founder and administrator of the Bach Aria pageant and Institute.
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Extra resources for Bach's Changing World:: Voices in the Community (Eastman Studies in Music) (Eastman Studies in Music)
Leipzig’s theater, described in chapter 3, emulated French literary values while engaging the Leipzig audience in issues specifically relevant to them. The Saxon comedies and moral weeklies articulated the values of the educated professionals—whose members authored these works—and served as vehicles for their “continuing education” and entertainment. At the same time, they tried to “modernize” the conservative merchants, mainly for the benefit of their families. Chapter 7 describes how, for an all-too-short period, women were able to emulate their French literary heroines and break through the male hegemony in public culture.
Otto Hintze, “The Hohenzollern and the Nobility,” in The Historical Essays of Otto Hintze, ed. Felix Gilbert (New York: Oxford University Press, 1975), 44. 29. Otto Hintze, “Calvinism and Raison d’Etat in Early Seventeenth-Century Brandenburg,” in The Historical Essays, 139–40. 30. Bodo Nishan, Prince, People, and Confession: The Second Reformation in Brandenburg (Philadelphia: University of Pennsylvania Press, 1994), 1. The political and religious reasons for the court’s choice of the Calvinist reform—the religious values inherent in the reform and the political implications as embraced by the Netherlands—are discussed by both Hintze, “Calvinism” (98–100), and Nishan (see especially 248) but are beyond the scope of our discussion.
See Gawthrop, Pietism, 258–59, for examples of specific economic policies followed by this regime. 55. Gawthrop, Pietism, 260–61, from Carl Franz Reinhardt, “Denkschrift über Staat,” quoted in Carl Hinrichs, Die Wollindustrie in Preußen unter Friedrich Wilhelm I (Berlin: P. Parey, 1933), 407–9 and 278. 56. Johann Michael von Loën, “Free Thoughts Concerning the Betterment of the State,” short essays appended to The Honest Man at Court (Columbia, SC: Camden House, 1997), tr. John R. Russell, 208 and 209 respectively.