Unesco and the International Council of Music have begun work on a musicological project of considerable extent, since it is a universal history of music in ten volumes. At present, the provisional title is Music as a Language of Man: A World History of Music.

Much has been written and said about music's time, much less— at least in recent epochs—about time's music. Today this most subtle, yet most powerful form of music finds fewer and fewer listeners. It has become, in fact, harder and harder to listen to. The “congruent melodies,” i.e. “the rhythms of times which were given to us to alleviate our labors” (as the 13th-century music theorist had put it) have long since been silenced and drowned by subsonic noises.* In its organization of time, Western civilization has, to an appallingly large extent, replaced rhythmic aliveness with abstract measures, reducing it to a “functional mechanism” (Baudrillard 1974). The main tools by which these measures are set, the clock as we know it and the modern calendar, are obviously, taken as such, remarkable achievements, but in their impact on our lives they are not so much companions enabling us to be “in harmony with things at the right moment” (see the Chinese shih, Larre 1976) as they are hostile guardians “watching our steps.”

The ancient history of flamenco is pure hypothesis, partly owing to the “ Dark Ages “ which shrouded the folk expression of a large portion of Andalusia from soon after the victory of the Catholic Kings at Granada in 1492 until the emancipation laws of Charles III in 1783. Although flamenco as such is a product of the nineteenth century, the hypothesis may be taken right back to pre-Iberian days when there was a flourishing civilization in the south of Spain, with its capital, Tartessos, more or less where Seville—or Cadiz—is now, perhaps the first Empire in the West. The Iberians inhabited the north and the east but the towns along the Andalusian coast were founded by Phoenicians from Tyre (Cadiz) and Phocaeans from Asia Minor (Málaga). During the Celtic invasions the south was held by Carthage until Andalusia finally became Roman as a result of the Punic wars.

The different ways in which the three medieval societies of Byzantium, Latin Christendom, and Islam institutionalized the charitable impulse present in their respective faiths reflected the fundamentally different religious values which motivated these civilizations as well as their different levels of material and intellectual development. All three societies exalted the relief of human suffering, especially the care of the sick, as a religiously sanctioned gesture; and all three invented or adopted institutional means for attaining this pious objective. The various medieval counterparts of the modern “hospital”—the Byzantine nosocomeion or xenodocheion, the European hospitale, and the Islamic maristan—differed significantly, however, with respect to their organization and operation, the clientele which they served, and the ultimate intent of their charitable efforts. Accordingly, a comparison of these social welfare institutions reveals the contrasting ways in which the two Christendoms and Islam defined and applied the ideals of “piety” and “charity” during the middle ages.

The origination of General Systems Theory is credited to Ludwig von Bertalanffy who, two years after receiving his doctorate from the University of Vienna, published a work in 1932 entitled Theorie der Formbildung. Despite, by his own account, an exposure to and familiarity with the positivism of the Vienna circle, von Bertalanffy was dissatisfied with the reductionist and atomistic forms of explanation which this group asserted is characteristic of scientific explanation. He was particularly unhappy with attempts to pattern explanations of biological phenomena after the model of classical Newtonian physics. In this early work, Models Theories of Development, von Bertalanffy maintained both that the main problem for biology is to discover patterns (laws) which are typical of biological systems and that the discovery of such patterns would produce a major change in the way the world is viewed in general. Von Bertalanffy worked out his proposed model for biological explanation in such subsequent books as Theoretische Biologie and Problems of Life and then in his later years in such works as Robots, Man and Minds and Organismic Psychology and Systems Theory, went on to apply his concepts in a cross-disciplinary way to psychology. Again, by his own account, at a somewhat later period, others, for example the economist Kenneth Boulding and the bio-mathematician A. Rapport, had arrived at, for parallel reasons, certain similar ideas relative to their own disciplines. These individuals together with others formed a joint enterprise which was to result in the interdisciplinary systems movement. Von Bertalanffy stressed the multi-dimension possibilities for fruitful research in a large number of conceptual areas, including the humanities, in his final major work, General Systems Theory Foundation, Development and Applications.

What is the difference between the earthly paradise, the Golden Age and the ideal city? This question is most important for whoever is interested in the various ways human societies have had for imagining an ideal state of perfection or social harmony. If we are not to confuse such different systems of representation as mythical thought, millenarianism and Utopia, it is absolutely necessary that we do not reduce the descriptions of an earthly paradise and a Golden Age to simple precursors of the ideal city of the Utopians. It is especially important not to call “Utopian” every representation of the ideal society, Utopia being only one— and the most, recent—of its modalities. The Utopian dream Translated by Jeanne Ferguson takes up and at the same time alters the paradisiacal and millenarian imagination: it would be difficult to believe that the passage of primitive societies to great urban civilizations, then to modern society occurred without major repercussions on the vision of these societies, that the ideal state of social perfection did not vary from one to the other.