其音乐

Through reviewing music history writers explanation about romantic music in the 20th century, reflecting the view that romantic music is free only in form and order and the inheritance is greater than contrariness between romantic music and classic music, this paper finds defectiveness of past conclusion, comparing classic music, the paper holds , romantic music have had new cultural attribute, and the fragmentation between romantic music and classic music is no less than inheritance.

本文检视了20世纪以降西方音乐史作家对浪漫主义音乐的解读，反思了那种把浪漫主义音乐仅仅看作是形式和秩序方面不守法、推断其对古典主义音乐的继承远远大于对立的论断，认为这种结论失之偏颇。本文提出，与古典主义音乐相比，浪漫主义音乐已具有新的文化性质，它与古典主义音乐之间的断裂丝毫不少于对它的继承。

His slogans such as "Sting Soul" and "Silence"(the voice surpasses all kinds of voices) etc,, though not euphonious nor stimulating, are truly soul-activating and for bettering human's life quality.

其发起的反音乐，正对音乐几千年来的封建专制统治阶级这种宏大的虚假（一种对脑袋的阉割，使人越来越肤浅和萎缩及贫血），进行了良知性的反构和盲构；其"刺魂"（不是悦耳和刺耳及刺激灵魂，而是刺激生命质量的魂灵）、"沉默"等"反音乐"思想，为其反音乐文本的坚定立场。

Classical music, Western classical music generalized mean, those from the West since the Middle Ages, in the context of the European mainstream culture of music creation, mainly because of its complexity and diversity of creative technology and can carry a heavy connotation different from the popular music and folk Music, narrowly refers to classical music, is the 1750-1820 period in the European mainstream music, classical music, also known as the Vienna School.

别用翻译工具，意思大概差不多就可以了1。古典音乐，广义指西洋古典音乐，那些从西方中世纪开始至今的，在欧洲主流文化背景下创作的音乐，主要因其复杂多样的创作技术和所能承载的厚重内涵而有别于通俗音乐和民间音乐，狭义指的是古典主义音乐，是1750-1820年这一段时间的欧洲主流音乐，又称维也纳古典音乐派。

The dramatist and musical characters and the perfect combine between music and drama are the purports. The thesis is divided into three parts: the preface, four chapters and the conclusion. In the preface it is explained that what in this thesis is expounded and what kinds of study about the opera there are in Chinese and in the other area of the world. The first chapter is a summary about Gounod and his"Faust", which is the typical work in lyric operas. In the second chapter analysis on drama, the character and figures of the roles in the opera is made, and the characteristic of the plot ,the creation of opera and framework is put together. In the third chapter the music in the opera is studied, and the characteristics are put together on the base of particular analysis on typical passage of aria chorus ensemble. In the last chapter, perfect combine between drama and music is presented by study on Faust's character and psychology,and it is discussed that music implied the plot. And the conclusion is a whole comment of the opera and it's musical characteristics

更多论述。全文由引言、四个章节、结论等几个部分组成：引言是关于论文的选题、国内外研究现状的陈述，指明笔者选题的意义以及国内外学者对此课题的研究程度；第一章是对抒情歌剧作曲家古诺以及抒情歌剧的典范之作《浮士德》的一个总体上的概述；第二章从人物性格与戏剧情节、戏剧结构、戏剧创作等方面对歌剧《浮士德》进行分析，归纳其戏剧特点；第三章是对歌剧《浮士德》音乐特点的研究，通过对咏叹调类、重唱类、合唱类唱段中有代表性唱段的具体分析，总结其在音乐创作方面的主要特点；第四章从音乐刻画人物的性格与心理、音乐暗示戏剧情节的发展等方面，论述了歌剧《浮士德》在戏剧与音乐方面的完美结合；结论是对歌剧《浮士德》的整体论析。

Thisarticle attempts to study the formation, characteristics and humanistic implications ofChinese hymnody in three chapters. Chapter 1 introduces the formation anddevelopment of Chinese hymnody from the political, religious, and culturalperspectives. Chapter 2 analyzes the various features of Chinese hymnody anddemonstrates that Chinese hymnody is a synthesis of Chinese and western culture andmusic. Chapter 3 explains the value, significance and influence of Chinese hymnodytoday from cultural, progressive, and aesthetic perspectives.

第一章简介了中国基督教圣诗音乐生成的政治及宗教文化背景，指出其对中国基督教圣诗音乐的作用与影响，并梳理了中国基督教圣诗音乐本色化发展概况；第二章论述了中国基督教圣诗音乐的多样性及崇拜性表现特征，从词曲的来源、和声的民族化及在崇拜中的表现特征分析中国基督教圣诗音乐中西融汇的多元特征；第三章是从人文角度对中国基督教圣诗音乐的透视，从其文化内涵、现代性变迁及审美取向来三个方面阐明了中国基督教圣诗音乐在当代的价值、意义及影响。

Later by chance he was exposed to the more alternative world of music including John Zorn, Tom Waits as well as the disbanded local group The Box, that opened up his ear to a greater music language. For the last 10 years he had been more inclined in exploring sound for media such as theatres and video art until early 2003, with the help of a friend, he released his first solo CD "Stuck in Traffic" and since then he became more focused on making songs and music that he could "play on stage".

在1993 年，曾创作及演出首个个人音乐会"热壼仔音乐故事"，作为当年艺穗节节目之一；于95年，曾与本地作家小西及朗天合作，创作"给阿米巴节信"——一个结合舞台，音乐及动作之剧场；在97年，曾与另一本地音乐人潘德恕合作，举行多媒体音乐舞蹈剧场"极乐世界一九九七"，并邀请日本编舞者松岛诚进行创作，曾亦於此演出中同时以乐手及演员身份出现，於年末，其音乐部份亦以 CD 形式公开发行。98年初曾再度参与艺穗节，并进行其第二个个人音乐创作剧"卵石屋之歌"，并请来本地录影人卢燕珊负责视像及服装设计；由'00年至'02年间，曾亦3度被澳门石头公社邀请，参与当地之街头文化活动。

This paper therefore examines the development of "the folklore Pai-Chang of Peking opera aria in Tainan city" through literature review depth-interview oral history and participant observation The concept frame is culture organism as the vertical axle and elements of a folklore activity as the transverse axle There are several significant findings about the general picture of this subject: During the late period of Japanese colonial era Tainan local people who played Peguan music learned Peking opera aria and tried to bring Peking opera aria into the folklore Pai-Chang which was one kind performance and traditional custom of Peguan music Some people who came from other places and played Peking opera aria had also known or learned "Pai-Chang" with touching Tainan local amateurs "Pai-Chang" used to be performed by amateurs for worship of god or goddess or for seasoning and wedding celebration without rewards Amateurs volunteered to perform "Pai-Chang" only for their duty temples and fraternity of Peking opera aria The majority of the audience is people who perform or like "Pai-Chang" or who live nearby There is a fixed pattern of the performance including the repertoire and the arrangement of the band The main meaning of this performace is to pray God's blessings therefore the procedure of "Ban-Hsian" is the most essential and ahead of Peking opera aria singing With time goes by the number of the amateurs has dropped; yet the demand for the worship ceremony remains; hence some of the amateurs have been trained to become professional performers Besides although the idea and the meaning of "Pai-Chang" remains the pattern of the performance has become simplified and rigid which is because of the performers' number decreasing and market adapting Nowadays the whole ecosystem of the folklore Pai-Chang of Peking opera aria in Tainan city keep changing which is mainly influenced by the transition of the society(such as the time and space of the industrial and commercial society being compressed and most people's pursuing of specialization and utilitarianism etc ) According to the findings in this paper the phenomenon can be regarded as the subject matter both of Peking opera and folklore studies For the studies of the Taiwanese culture however the subject not only enriches the subject matters of the Taiwanese culture(signifies the localization of Peking opera and a new pattern of Taiwanese folklore) but also reflects the characters of diversification integration adaptation and compromise of Taiwanese culture which used to be influenced by different regimes and the historical contexts Facing such a multicultural context this paper thus suggests researchers should show an open-minded attitude toward the complex of the Taiwanese culture studies and then important phenomenon would not be ignored or misunderstood

代表了什麼意义？对於上述疑惑，查既有研究成果，不消没有论述者，具体提即「京调排场」现象的可说没有，基於此，有必要对台南市及其周边之民俗性京调排场，不管是语汇来由或者其现象本身，做一番研究。本研究透过文献、访谈、口述史、参与观察等方法，以文化有机体之纵的发展概念为经，以民俗表演之横切面各主客要素为纬，试图先对此文化现象调查并推论出一概貌：台南市民俗性京调排场的形成，是在京调传入台南，台南本地北管子弟改习或兼习京调后，结合北管音乐文化所固有的排场表演型态及民俗演出传统，融合而成，形成时间至迟在日治晚期。而一些不同时期的外来京调人士(如原本生长於其他地区、后移住台湾的票友，和中国大陆琴师等等)，也曾透过与当地子弟的接触，而习得或知晓「排场」语汇以及本地京调排场习俗者。此项音乐民俗表演在过往多由业余子弟於神诞或民众婚俗做寿时，对其有义务或交陪的庙宇及子弟间做酬酢性的演出，不收报酬；聆赏者多是京调同好与邻近民众，也有少数路过者；演出模式包括节目安排、乐队编制皆有一定；表演意涵上以「扮仙」祈求神明赐福人间最为重要，因此排仙必不可少，且一定先於京调演唱。随著时间推移，京调排场表演活动的各要素都有变动，惟变迁速度不一，大体而言，业余表演者锐减，人们对酬神娱神节目的需求仍在，因此一些过往的业余表演者遂逐渐转型为职业表演者。此外，虽然表演意涵不变，但在职业表演人员少、又要适应市场的情况下，表演模式亦逐渐流於简化、僵化。目前京调排场整体生态仍在转变的过程中，而这种变化应与工商社会时间空间的被压缩、事事追求专业化与尼Q化等因素有关。再者，据此概貌，在结论部分厘清其意义、定位以及其对台湾文化研究之启示。台南市及其周边之民俗性京调排场现象，可视为京剧研究与民俗研究的一环，然而对於台湾文化研究，除了其题材本身标志了京剧的本土化与台湾民俗活动之新类型，进一步扩充整体台湾文化研究的内容外，更重要的是现象背后所反映的台湾文化的多元融合与妥协适应取向。台湾的海岛地理位置与长期被不同文化背景政权所殖民的历史，其文化自然容易随社会环境改变而弹性适应变迁，呈现多元纷呈、多重覆叠的特色，因此展望未来，从事台湾文化研究应秉除单一观点，保持一定程度之开放与客观胸襟，方不忽视或误识更多重要的文化现象。

Therefore I want to analyze the characters of the composing techchnique of poly-phony in Bruckner"s "The 3rd Mass in this article,researching the sit-uation of compo-sing the western sacred music in 19~ century, emphasizing on the situ-ation and the rel-ationship of the creating technique between sacred music and polypho-ny music after 19~ century, and demonstrating the western polyphonous composing te-chnique help in developing the sacred music and the influence of sacred music on the western polypho-nous composing technique .

因此，笔者希望通过本文对布鲁克纳在其第三弥撒曲中的复调创作手法特征的论述，初探十九世纪西方宗教音乐的创作状态，并着重讨论十九世纪及其后的宗教音乐与复调创作手法之间的状况和联系，以期论证西方复调技法对其宗教音乐的发展，以及宗教音乐对复调技法创作的影响。

Following Li Ch'ing-chao's lead, Lin examines the crucial relationship between poetry and music in general, focusing specifically on the development of what he calls the "intrinsic music" of tz'u —uneven line-lengths, strophic divisions, complex rhyme schemes, alternation of level and oblique tones, and intricate tonal patterns differing from those of regulated verse—that evolved in conjunction with the "extrinsic music" of banquet songs and continued to govern the aesthetics of song lyrics long after the tunes had been lost.

沿着李清照的思路，林顺夫诗是音乐的一般关系，将重点放在其所谓的词的&内在音乐&上——长短不一的句子、分开的段落、复杂的押韵安排、平仄相间的格律、错综的音调——已经发展了的其与宴会歌曲之&外在音乐&的联系，尽管其失传已久并继续受宋词美学支配。

Transcription, and analyzes Wangs inheritance, reproduction and development of Chinese ethical folk music. She also makes transverse comparisons between the musical forms of piano works by composers of both China and abroad, and illustrates that Wang uses for inference but not copies the western musical forms, that he attaches importance but not stickles to the framework of traditional Chinese music, and also that he demonstrates a characteristic of not sticking to one pattern. She makes contrastive comparisons as well of the melodies and harmonies of piano works by composers of both China and abroad, and indicates that in inquiries into the folk style of counterpoint, Wang is flexible and creative in harmonies by inheriting the character of a clear melody and the method of multi-voice in Chinese traditional music and also by absorbing the character of emphasizing the layers of texture in western piano music.

拿民族民间音乐与钢琴改编曲作纵向比较，分析其对中国民族民间音乐的继承再现与发展；拿中外钢琴作品的曲式原则作横向比较，说明他借鉴但不照搬西方音乐曲式规范，重视但不拘泥于传统中国音乐结构方法，在作品的结构上，呈现出不拘一格的特点；拿中外钢琴作品在旋律、和声等方面作相异比较，指出了在探索多声部音乐的民族风格过程中，王建中一方面继承了传统音乐中旋律线条十分突出的特点，另一方面又吸收了西方钢琴音乐注重织体的网状结构的特点，有意识地运用了我国民间多声手法，在和声的运用方面表现出灵活多样而又富于创新的特点。

As she looked at Warrington's manly face, and dark, melancholy eyes, she had settled in her mind that he must have been the victim of an unhappy attachment.

每逢看到沃林顿那刚毅的脸，那乌黑、忧郁的眼睛，她便会相信，他一定作过不幸的爱情的受害者。

Maybe they'll disappear into a pothole.

也许他们将在壶穴里消失