Pink Floyd and Philosophy

185 Pages·2011·1.4 MB·English

Table of Contents

Popular Culture and Philosophy Series Editor: George A. Reisch

Title Page

Pink Floyd: From Pompeii to Philosophy

Pink Floyd in Popular Culture

Chapter 1 - “I Hate Pink Floyd,” and other Fashion Mistakes of the 1960s, 70s, ...

The Four Lads from CambridgeFrom Waffling to MeddlingThe Crazy DiamondWish
You Weren’t HereDoes Johnny Rotten Still Hate Pink Floyd? Chapter 2 - Life and
Death on The Dub Side of the Moon

Side OneSide TwoRasta ReasoningOn Rasta Time“A New Broom Sweeps Clean, but an
Old Broom Knows Every Corner” Chapter 3 - Dark and Infinite

Goodbye Blue SkyNobody HomeBricks in the WallWe Don’t Need No
InterpretationFeelings of an Almost Human Nature Chapter 4 - Pigs Training Dogs to
Exploit Sheep: Animals as a Beast Fable Dystopia

The Dog-Eat-Dog MarketplacePigs in the WhitehouseSheepish ExploitationCaring Dogs
Watching Flying Pigs Chapter 5 - Exploring the Dark Side of the Rainbow

Major SynchronizationsDesign or Chance?Synchronizations and
SynchronicityApophenia and ParadigmsThematic Synchronicity Chapter 6 - Mashups
and Mixups : Pink Floyd as Cinema

Defining Cinematic MusicMusic Videos and Music FilmsMashups and Sync UpsIn the
End, It’s Only Round and Round (and Round)

Alienation (Several Different Ones)

Chapter 7 - Dragged Down by the Stone: Pink Floyd, Alienation, and the ...

Wish You Were . . . ConnectedWhen the World You’re in Starts Playing Different
TunesDon’t Be Afraid to CareDon’t Sit DownTime, Finitude, and DeathMoneyAny
Colour of Us and Them You LikeArtists and Crazy DiamondsThis One’s PinkWe Don’t
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Need No Indoctrination Chapter 8 - Roger Waters : Artist of the Absurd

(C)amused to DeathThat Fat Old SunPrisms and DiamondsWelcome to the ZooThe Pros
and Cons of AudiencesAlienation inside the WallWould You Help Me to Carry the
Stone? Chapter 9 - Theodor Adorno, Pink Floyd, and the Psychedelics of Alienation

Part I: Interstellar OverdriveIt’s Alright, We Told You What to DreamCan the Machine
Be Fixed?Arnold Schoenberg had a Strraaaange . . . MethodAn Echo of a Distant Time:
Stravinsky’s PrimitivismThe LSD FactorSet the Controls for Maximum CreativityPart II:
From Axes to EchoesCareful with that Axe, EugeneSet the Controls for the Heart of the
SunEchoesThe Eclipse of Musical Alienation Chapter 10 - I and Thou and “Us and
Them”: Existential Encounters on The Dark ...

Very Hard to Explain Why You’re Mad, Even if You’re Not MadLive for Today, Gone
Tomorrow, That’s MeI Never Said I Was Frightened of DyingI Don’t Know, I Was
Really Drunk at the TimeGive ’Em a Quick, Short, Sharp, ShockI Can’t Think of
Anything to Say Except. . . I Think It’s Marvelous!There is No Dark Side of the Moon
Really. Matter of Fact It’s All Dark

Apples and Oranges? Or Just Apples?

Chapter 11 - Pulling Together as a Team : Collective Action and Pink Floyd’s
Intentions

Waters’s Position: Raving and Drooling, or Serious Argument?An Enduring Lapse of
Identity?The Same in a Relative Way?The Echo of a Distant Time: Identity and
ChangeActions Brings Good Fortune: Actions, Intentions, and EvaluationA Smile from a
Veil? Hypothetical and Actual IntentionsLike a Cardboard Cut-Out Man: Collectives as
IndividualsTo Join in with the Game Chapter 12 - The Dinner Band on the Cruise Ship of
Theseus

Wot’s...Uh the Deal?What Do You Want from Me?Band Roster IdentityStylistic
IdentityLegal IdentityNominal IdentityWish You Were HereBrain Damage, or Careful
with that Axe, EugeneThe Show Must Go OnAbsolutely Curtains Chapter 13 - Distorted
View: A Saucerful of Skepticism

Random PrecisionAnd What Exactly Is a Dream?Distorted View (See Through, Baby
Blue)You Raver, You Seer of VisionsIt Takes Two to KnowWondering and Dreaming.
The Words Have Different Meanings Chapter 14 - Wish You Were Here (But You
Aren’t): Pink Floyd and Non-Being

The Philosophers’ Struggle with Non-Being.Non-Being as AlienationNon-Being as
AbsenceNon-Being in ‘Postmodernism’Meet You on the Dark Side of the Moon?
Chapter 15 - It’s All Dark: The Eclipse of the Damaged Brain

All that You LoveAll that You DoAll that You Touch, See, Taste, FeelAll You CreateAll
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that Is Now, Gone, to ComeEverything Under the Sun Is in TuneAll that You Beg,
Borrow or StealAll that You SayEveryone You FightAll You DistrustEveryone You
MeetAll that You GiveAll You DestroyThe Sun Is Eclipsed by the Moon

The Art of Insanity: Nietzsche, Barrett, and Beyond

Chapter 16 - Wandering and Dreaming: The Tragic Life of Syd Barrett

Syd and FriedrichNietzsche’s Birth of TragedyApollo and Dionysus in PiperDionysus
and DisintegrationA Parting of the WaysYou Legend, You Martyr Chapter 17 -
Submersion, Subversion, and Syd: The Madcap Laughs and Barrett ...

Late Nights at the ApolloLost in the Dionysian WoodTreading the Sand of SubversionA
Long, Cold Look at the Aura and AuthenticityIf It’s in You, Reproduce It for the
Masses“The Madcap Laughed at the Man on the Border” Chapter 18 - Thinking
Outside the Wall: Michel Foucault on Madness, Fascism, ...

There Must Have Been a Door There When I Came InWhich Colour of Madness Would
You Like?Morality and PhysiologyI’ve Always Been Mad. And Guilty.What about the
Worms?Art, Madness, and Syd Barrett Chapter 19 - Living Pink

Capitulation—Riding the Gravy TrainMedication—I Can Ease Your PainRe-creation—A
Day When You Were YoungEmancipation—You’ll Lose Your Mind and
PlayResignation and Exploration—I’ll Climb the Hill in My Own Way

Selected Pink Floyd Discography

Author Bios

Copyright Page

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One of the opening shots from Adrian Maben’s film, Pink Floyd Live at Pompeii:
The Director’s Cut (1972; Hip-O Records, 2003)

Pink Floyd: From Pompeii to Philosophy

GEORGE A. REISCH

By 1971, Pink Floyd had set the controls for the heart of philosophy. That year,
Adrian Maben made his extraordinary concert film, Pink Floyd at Pompeii. It begins with
the desolate, lonely strains of “Echoes” as Maben’s camera—impossibly high above the
ancient Roman amphitheatre at Pompeii—descends with almost imperceptible slowness
into the circular theatre of stone. The band, its truckloads of equipment, and miles of
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cables are set up in the middle of the enormous circle below.
Pink Floyd had just begun writing and recording Dark Side of the Moon and had
yet to be jolted by the international stardom that would propel them through the 1970s
and culminate in their second monster album, The Wall, in 1979. That’s why the setting
and venue could not be more perfect—or ironic. For this enormous stone amphitheatre is
a circular wall, built up long ago brick by brick, isolating Roger Waters, Nick Mason,
David Gilmour, and Rick Wright from the outside world. It was originally designed to
hold a live audience, of course. But there is none in this film. Pink Floyd simply
plays—to themselves, to each other, to a handful of sound technicians—with the
seriousness and concentration for which they were becoming famous. There is no public
performance, no on-stage banter, no corporate sponsorship, no advertising. Those who
might have come expecting to see Pink Floyd “in the flesh,” to get drunk, stoned, or
rowdy (or all three), might have felt that something was eluding them. But no audience
was present, so the film shows no trace of the slowly growing discord between Roger
Waters, in particular, and the rapidly growing audiences that Pink Floyd played to during
the rest of the 1970s.
By the end of the decade, things had turned around completely. The very first
song of The Wall has the album’s protagonist, Pink, interrogating a stadium-sized crowd
of inebriated teenagers:
So ya thought ya might like to go to the show.
To feel the warm thrill of confusion
That space cadet glow.
Tell me, is something eluding you, Sunshine? His anger culminated in 1977 during
a show in Montreal, Waters recalls in interviews. Noisy, disruptive fans so annoyed him
that he spit on them from the stage. He was appalled at his behavior, he admits, and
began to think seriously about how and why large audiences had become so disconnected
from the music they had paid to hear, and from the musicians they had come to see “in
the flesh.” Soon, he was toying with the concept of a rock band separated from its
audience by a huge brick wall. But even that idea did not assuage his sarcasm and
bitterness. Early drafts of Waters’s screenplay for the film version (released in 1982)
included military airplanes dive bombing the audience.1
Here in the ruins of Pompeii, however, Waters and the band play without a hint of
the frustration or bitterness that was to come. They are happy playing alone, behind their
wall, without any suggestion that this is some psychotic confinement or retreat from a
cruel, unbearable world. Those themes and messages had not yet become real and
pressing for Waters. The event Maben’s cameras capture is noncommerical, artistic, and
musical.
And philosophical. Pink Floyd seems natural and comfortable in this setting not
simply because they play so well or because the cameras glide around the band and the
open-air amphitheatre so elegantly. It is because the themes and ideas they had just begun
to explore musically on Meddle and Dark Side—such as time, death, madness, loss, and
empathy—are among those that philosophers of ancient Greece and Italy began to
scrutinize over two thousand years ago. Not far from the time and the place, that is,
where the volcano Vesuvius erupted to strip away all but the stone buildings of this once
bustling Italian village. Even the philosophical and cultural metaphor of Enlightenment
that would soon help catapult the band to international stardom—the battle between the
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light and clarity of understanding and the darkness of shadows, mystery, and
madness—is unmistakeable as the band plays alternately in the bright afternoon sun and
the murky darkness.
The coincidence is neither superficial nor entirely metaphorical, for a kind of
philosophical consciousness and deliberateness had begun to take center stage in Pink
Floyd’s music and recordings. Philosophy, after all, is an attempt to understand the
underlying realities of the world and ourselves by stripping away confusions and
prejudices to allow the light of understanding shine on the objective, permanent truth of
things—like those naked blocks of stone encircling the band. Pink Floyd had recently
emerged from the swirling, amorphous, and ever-distracting psychedelia of the 1960s to
cultivate a different approach, more formal and minimal, that replaced paisley musical
ornamentation and whimsical experimentation with a laserlike focus on the elemental
structures of reality (being, time and finitude), of economics (money), and modern
psychology (prejudice, fear, and madness). In its own, distinctive musical way, that is,
Pink Floyd set out to illuminate the truth of things.
This isn’t to say that the band’s earlier music written by Syd Barrett had no
philosophical point or significance. Obvious jokes about altered consciousness aside,
Barrett’s music was often inspired by a sense of wonder about one of the most vexing
philosophical problems, namely “other minds” and the nature of alien experience.
Barrett’s first hit, “Arnold Layne,” was controversial at the BBC—probably not just
because it was about a cross dresser who stole women’s clothes but also because of the
song’s wide-eyed fascination with Arnold, his “strange hobby” and his “distorted view”
of the clothes that “suit him fine.”
On Piper at the Gates of Dawn, Pink Floyd’s first album, Barrett wrote about how
the world might look to us if we were gnomes (“The Gnome”), or scarecrows (“The
Scarecrow”), or—most puzzling of all, it appears—his impenetrable Siamese cat (in
“Lucifer Sam”) who kept confounding his imagination: “That cat’s something I can’t
explain.” Careers in academic philosophy can be made of this kind of puzzlement
(though one must be exceedingly clear about what is so puzzling). Thomas Nagel’s
famous philosophical essay is not titled “What Is It Like to Be a Cat?” but it could have
been (it’s “What Is It Like to Be a Bat?” in the Philosophical Review, 1974, and easily
available online). Of course, Nagel’s account spells out why there will always be aspects
of alien experience that we “can’t explain.” Barrett’s doesn’t, but it sounds better.
If Barrett was Aristotle—fascinated by the odd particulars and the strange details
he encountered in the world around him—Waters, who gradually became the band’s
main songwriter in Barrett’s absence, had Plato’s very different interest in the regular,
monolithic structures (or “forms,” Plato called them) that control the general features of
the world and our experience. With Dark Side, Waters’s head for metaphysics and his
growing talent as a songwriter combined to create an album that indicts Being itself:
“Everything under the sun is in tune.. . ,” Dark Side concludes, “But the sun is eclipsed
by the moon.” Borrowing the ancient astronomical notion of madness as lunacy, Waters
says that Being has been conquered by darkness and madness. Life does not just happen
to be difficult, sad, and tragic for so many. Because it is controlled by these underlying
metaphysical structures, it is essentially and therefore permanently tragic. As the very
first and last interlocking lyrics of The Wall suggest—“we came in?” and “Isn’t this
where...”—these structures have a maze-like, ultimately circular and reinforcing logic
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that made the eclipse of the sun, and Pink’s retreat behind his wall, inevitable.
Acknowledgments and Liner Notes

An enormous thank-you is due to these authors for putting their hearts and minds
into these essays. In most cases, they revisited for the first time in many years the Pink
Floyd albums of their youth—albums that first raised questions in their minds about the
nature of reality, of perception, of sanity, and modern life and helped launch them on
their present-day academic careers. You may therefore detect in these chapters, as I did, a
certain youthful spark and candor having to do with all those hours spent in the dark,
lying on the floor halfway between the stereo speakers with black light posters gleaming
from the walls (I was not the only one, I was relieved to learn). Not every professor or
Ph.D. candidate can so easily put aside his or her seminarroom persona and reveal that
Syd Barrett or Wish You Were Here matter just as much to them as Ludwig Wittgenstein
or Being and Nothingness.
So even if you didn’t play “Brain Damage” forty times in a row like Randall
Auxier did one dark, existential night in 1973; even if you didn’t write excruciatingly bad
poems after listening to Wish You Were Here as Sue Mroz confesses, you may appreciate
that these philosophers and writers have bared parts of their souls in writing about the
albums and concepts that helped forge their aspirations and themselves. Along with the
many insights that these chapters contain, this aspect of this project has been the most
surprising and rewarding. For alienation from others and the obstacles to genuine
communication are among the most pervasive themes in Pink Floyd’s music. So it is both
ironic and uplifting that serious intellectual study of Pink Floyd can be a kind of
antidote—an occasion, at least, for personal communication among fans, colleagues, and
complete strangers about the structure of Being, the structure of David Gilmour’s guitar
solos, and everything in between.
For permission to quote from Pink Floyd’s lyrics, I would like to thank Warner
Chappell music publishers. Instead of noting the year of publication of each album or
song mentioned throughout these chapters, we include a selected discography of Pink
Floyd’s recordings at the back of the book, supplying more information about each.
Pink Floyd in Popular Culture

1

“I Hate Pink Floyd,” and other Fashion Mistakes of the 1960s, 70s, and
Beyond

GEORGE A. REISCH

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If you wanted to be hip in the late 1970s, you could be like Johnny Rotten and
wear a T-shirt that said “I hate Pink Floyd.” Punk rockers hated many things, but they
were right that during that decade rock music seemed to have lost its way. By the
mid-1960s, Dylan had brought the liberal progressivism of Woody Guthrie to pop
music’s table and everyone from folk singers like Joni Mitchell to psychedelic art-house
bands like the Velvet Underground felt more independent, vocal, and willing to take
musical and political chances. For the most cosmically minded, the “Age of Aquarius”
was on its way. Yet even those whose tastes were more grounded in surfboards or black
leather agreed that pop music had become more than entertainment or a melodic
diversion from life’s boredom or disappointments. It was now a force for good, a
unifying soundtrack for a new generation that aimed to save us the screw-ups and
misplaced values of middle-aged technocrats, corporate suits, and cold warriors.
But anyone with a copy of London Calling can tell you that it didn’t turn out that
way. Depending whom you ask, the end of this musical idealism was either the violence
at Altamont, John Lennon’s musical opt-out on the White Album’s “Revolution,” or
perhaps the revelation—Joe Boyd’s or Curt Kobain’s, for example—that pop music for
many is nothing more than a catchy tune or “pretty song” embraced without a clue to
“what it means.”2 For me, the wake-up call was on the local news one evening in 1978 (I
think) as the Sex Pistols worked their way across the United States. Their call for musical
anarchy was apt, for American airwaves once carried genuinely jarring, existential
critiques of contemporary culture (think the Beatles’ “A Day in the Life” or Simon and
Garfunkel’s “Seven O’clock News/Silent Night”) or anthems for social equality (like
“Respect”). But pop music had lately become bland and uniform. It seemed part of a
corporate design to keep happy, uncritical consumers humming along (with Tony
Orlando, Peter Frampton, or The Eagles) until the next advertisement. There were
exceptions, of course, like Bruce Springsteen, Frank Zappa, and Punk’s American
forebears. But pop music as a whole drifted in the 1970s toward light, happy, feel-good
songs that even Archie Bunker might enjoy whistling. And then, at the end of the decade,
when it seemed impossible for pop to become thinner and more inconsequential, it
actually did. Zappa called disco a “social disease” and tens of thousands agreed when
they frisbeed their Bee Gees albums into the flames at Chicago’s “Disco Demolition” in
1979.
But disco was not the only symptom of rock’s failed aspirations. According to
many critics and music journalists, the bands most responsible for driving pop music into
the ditch belonged to art-rock or progressive rock and were were more interested in
Mozart than Motown. Bands like Emerson, Lake, and Palmer, Yes, and Genesis often
eschewed the formalities of verses, choruses, and 4/4 beats and produced compositions
featuring abstract and cryptic lyrics set to bizarre time signatures. In Yes’s epic “Close to
the Edge,” Jon Anderson sang, “Guessing problems only to deceive the mention / Passing
paths that climb halfway into the void.” Critics were at the edge of their patience. Disco,
at least, had no pretentions of being more than music for dancing and (euphemistically)
rocking and rolling.
For many, Pink Floyd was at the very top of the progressive rock pile. In the
mid-1970s, it was riding high on the record-setting success of Dark Side of the Moon, and
was proving with Wish You Were Here and Animals that it had mastered the art of long,
elaborate, and meticulously produced songs that often ignored pop’s rules and
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conventions. By the end of 1979, the band had produced a second record-setting album,
The Wall, and were poised to translate that success into film with Alan Parker and Roger
Waters’s film adapation.
But that doesn’t explain why Johnny Rotten singled out Pink Floyd for that
famous T-shirt. In fact, Pink Floyd climbed the charts as an exception to the perception
that rock and pop contained no serious ideas or criticisms of culture or “the thin ice of
modern life” (as Roger Waters put it in The Wall). Far from contributing to the
post-Sixties musical malaise, Pink Floyd helped prevent pop music from becoming
saturated with the soapopera soundtracks of “California Rock” or the grunting repetition
of disco. So, if you were a musician seeking to stand out as the next big thing, there
wouldn’t be much point in declaring “I hate Styx” or “I hate Disco.” Lots of people hated
them, too. Much better to stick a safety pin through your cheek, call the Queen of
England a fascist, and insult as many fans and music critics as possible. Johnny Rotten’s
T-shirt declared “I hate Pink Floyd” because he (or perhaps his fashionista-handler
Malcolm McLaren) figured that it would annoy the greatest number of people. He was
right. In the 1970s, everyone loved Pink Floyd.
The Four Lads from Cambridge

For most, the love affair began in 1973, when Dark Side of the Moon started its
historic ascent. If you didn’t live through the 1970s, or just don’t remember them, the
Dark Side juggernaut might be hard to imagine. “Money,” now a mainstay on classic
rock stations, was a hit even on AM radio. And the luminescent prism floating in its
empty, black world refracted its lonely ray of light on album covers, posters, t-shirts,
macrame rugs, handpainted cars and wall murals throughout North America and Europe.
Even today, you can see Dark Side of the Moon T-shirts in coffee shops and classrooms,
worn by fans decades younger than the album itself. Laser show aficionados still go
“straight to the dark side of the moon” (as Fountains of Wayne put it) and the entire
album has been re-recorded by reggae musicians as Dub Side of the Moon.3
In the music trade, the album is one of the few for which “legendary” is not hype
or exaggeration. Insiders will tell you that there’s a CD pressing plant in Germany that
exclusively presses Dark Side CD’s, while nearly every article about the history of pop
music (such as one I recently found in an in-flight magazine) will genuflect to its “591
weeks on the Billboard 200—a feat equaled by no other record in history” or point out
that it continues to generates more revenue than major album releases by leading hip-hop
artists today.4
The prism stamped the popular culture of the Seventies much as the cover of the
Beatles’ Sergeant Pepper stamped the 1960s. Both bands are British quartets who did
their most famous work at EMI’s Abbey Road Studios. And both perfected their craft
over the course of several albums before creating sonic masterpieces that took very large
musical steps ahead of their predecessors. One difference, though, is that it took Pink
Floyd about six years to find its way to Dark Side after they first hit the airwaves (with
the single “Arnold Layne”) in 1967. The Beatles needed only about four years to arrive at
Sergeant Pepper after their first singles, but they did not have to grapple with the decline
of their founder and main songwriter.
Syd Barrett first propelled Pink Floyd to success, but then quickly succumbed to
... something. The consensus holds that Syd was done in by a combination of lurking
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