Efrem korngold biography of william hill

Table of contents :
Cover
Title Page
Copyright Page
Contents
Preface and Acknowledgments
Permissions and Credits
ESSAYS
Korngold Father and Son in Vienna’s Prewar Public Eye
“You must return to life”: Notes on the Reception of Das Wunder der Heliane and Jonny spielt auf
Acoustic Space, Modern Interiority, and Korngold’s Cities
Korngold and Jewish Identity in Concert
New Opportunities in Film: Korngold and Warner Bros.
“The caverns of the human mind are full of strange shadows”: Disability Representation, Henry Bellamann, and Korngold’s Musical Subtexts in the Score for Kings Row
American and Austrian Ruins in Korngold’s Symphony in F-sharp
Recollections of Zemlinsky from My Years of Study
Notes for an Interview
A Farewell to Vienna
Composing for the Pictures: An Interview
“Give up your plans of coming home”: Letters of a Viennese Father to His Son
Some Experiences in Film Music
Faith in Music!
CODA
Before and After Auschwitz: Korngold and the Art and Politics of the Twentieth Century
Index
Notes on Contributors

Citation preview

KORNGOLD AND HIS WORLD

KORNGOLD AND HIS WORLD EDITED BY DANIEL GOLDMARK AND KEVIN C. KARNES

PRINCETON UNIVERSITY PRESS PRINCETON AND OXFORD

Copyright © by Princeton University Press Published by Princeton University Press, 41 William Street, Princeton, New Jersey In the United Kingdom: Princeton University Press, 6 Oxford Street, Woodstock, Oxfordshire OX20 1TW All Rights Reserved For permissions/credits, see page xv Library of Congress Control Number: Cloth ISBN: Paper ISBN: British Library Cataloging-in-Publication Data is available This publication has been produced by the Bard College Publications Office: Mary Smith, Director Irene Zedlacher, Project Director Karen Walker Spencer, Designer Text edited by Paul De Angelis and Erin Clermont Music typeset by Christopher Deschene Indexed by Scott Smiley This publication has been underwritten in part by a grant from Roger and Helen Al

ORIGINAL ARTICLE CHINESE MEDICINE AND THE MIND Efrem Korngold, LAc, O MD1 and Harriet Beinfield, LAc1# HOW CHINESE MEDICINE VIEWS THE MIND Chinese medicine does not make absolute distinctions between what we in the West classify as the mind, the activity of the central nervous system, and the physiology of the visceral organs. Within traditional Chinese medical thinking, a person represents a field of Qi, a continuum of dynamic structures, functions, processes, sensory perceptions, and cognitive faculties that range from the gross, substantial, and visible (fluids, blood, flesh, muscles, vessels, sense organs, nerves, and bone) to the subtle, insubstantial, and invisible (sensations, perceptions, feelings, emotions, thoughts, images, and dreams). Although flux and transformation are the fundament of the field, there is a coherence and unity that exists within this continuum, known as Shen-Jing. Shen refers to the psyche or the intangible qualities of mind, and Jing refers to the soma or the tangible qualities of the material body. Shen-Jing implies the mutually arising, interpenetrating nature of Shen and Jing, a microcosmic manifestation of the interdependence and interaction of Yang and Yin. Both spheres are characterized by incessantly motile patterns of form and action. The structural parts of the organism have shape and move (with a distinct configuration and patterns of activity, fluids, blood, muscles, bones, and internal organs are in constant motion). Similarly, the contents of the mind emerge, assume form, and shift from place to place in recognizable patterns (images and ideas take shape, thoughts are shallow and deep, jump from one to another, move in circles, and habits of mind develop). Human development is construed to be a seamless, formative process, an expression of embodied intelligence in space and time that involves the intermingling of creative imagination and innate constitution initiated and sustained by the

© Antoine Carron D.O., Nice, France

Introduction

Traditional Chinese Medicine (TCM) and osteopathy share a holistic view of health, in which body, mind and emotions are interconnected.

The palpatory diagnosis of emotions is a key concept in both of these approaches, aiming to understand how overly intense emotions can manifest in the body and contribute to various physical symptoms.

Palpation is used to identify tensions, energetic blockages, and internal imbalances related to emotions.

Emotions can have an external origin, triggered by events outside the patient. However, they may also arise internally, linked to organic or visceral dysfunctions that hinder the body&#;s ability to process emotions effectively.

1. Emotional Foundations of Traditional Chinese Medicine (TCM): A Holistic Approach to Body and Mind

In Traditional Chinese Medicine (TCM), health is perceived as a harmonious balance between the body, mind, and energies (Qi). Emotions play a central role in this framework: they are natural reactions as well as energetic movements that directly influence the body through meridians and internal organs.

When mismanaged or repressed, these emotions can lead to imbalances, affecting both physical and mental health. [1]

Each emotion is associated with a specific organ, and these connections are reflected in the palpatory diagnosis.

2. The Importance of the Five Emotions in TCM

TCM identifies five primary emotions, each linked to a major organ. These emotions are considered as natural energetic manifestations of human existence, beneficial when they flow freely and are well-regulated. [2]

However, when an emotion becomes excessive or overly repressed, it can harm the corresponding organ:

• Anger and the Liver: Anger is associated with the Liver, which in TCM regulates the circulation of Qi throughout the body.
  This emotion corresponds to an upward surge of Qi and an increase in physiological rhythms associated