The non-Western world has experienced many problems since the Western Powers have contacted them. The non-Western world had to accept the Western culture by force or by their needs. Music was one of them. The Western Music that I use in this paper is the music of the Classical and Romantic period. Harmony and chord progressions are the core of the music of those periods. In the present day most of the people in the world can understand the Western music no matter if they live in the Western Continents or not. The mass media contributes to overflow the Western music in the world. 'The Western Music' is used as a sign or a symbol to help to understand the extra-musical situations for those who live in the Western style life in the world. Since the most of the non-Western traditional music does not have the harmony and chord progressions and the people in the non-Western world began to loose the idioms of their indigenous music, the musicians of the non-Western culture began to use the Western harmony in their newly composed music to be accepted by their people. The word crossover is used in this way. The Western harmony and chord progressions are also used in the newly composed Korean traditional music. In this paper, I examine this cultural blending and how the future music would be.

Die Postmodeme wird als wichtiger Begriff venvendet, um die heutige Zeit zu beschreiben, besonders in der Philosophie und in der Kunst. Sie hat in vielen Bereichen unseres Lebens, wie z.B. der Architektur, Kultur, Film, Ballett, Religion, Politik und Mode ihre Wirkungskreise gezogen. Auch in der Musik des 20. Jh. wurde Postmodeme als ein wichtiges Pha¨nomen akzeptiert. Besonders zeichnet sich die musikalische Postmodeme aus durch ihre U¨benvindung der Kluft zwischen artifizieller Musik und Trivialmusik. In diesem Zusammenhant wird "Crossover" ein wichtiges Merkmal der Musik in unserer Zeit. In dieser Studie wurde versucht, aus dem Aspekt der musikalischen Postmodeme Crossover zu untersuchen. In der Moderne wurde die Tradition kritisch bea¨ugelt, was mit einem verlangen nach Neuem ausgedru¨ckt wurde. Hier war Kunst weniger ein Genussobjekt denn ein Erkenntnisobjekt, das ho¨here Werte wie <Wahrheit> und <Gesellschaftskritik> zu erkennen und zu erfu¨llen hatte. Diese Sichtweise teilten Komponisten wie auch das Publikum. Der Komponist schuf also ein Werk, dem er einen ho¨heren Sinn verlieh, wa¨hrend dem Publikwn abverlangt wurde, dass es diese Bedeuhmg erkennt und nachvollzieht. Dies fu¨hrte aber zu einer Zweiteilung der Kunst in eine hohe Kunst und eine niedere Kunst oder' auch Trivialkunst. Adomos Teilung der Musikkultur des 20. Jahrhunderts in Avantgarde und Kitsch bringt diese Situation auf den Punkt. Demnach na¨herte sich die Position der Kunst fu¨r die Kunst einem immer elita¨reren und akademischeren Denken, wa¨drend die Massenkultur dank der Vermarktung immer weiter verbreitet wurde, was einen tiefen Abgrund zwischen den beiden verursachte. Doch in der Postmodeme wurde dieses dichotomische Denken verurteilt. L. Fiedler Wckt dies so aus : "Die Vorstellung von einer Kunst fu¨r die 'Gebildeten' und einer Subkunst fu¨r die 'Ungebildeten' bezeugt den letzten U¨berrest einer a¨rgerlichen Unterscheidung innerhalb der industrialisierten Massengesellschaft, wie sie nur einer Klassengesellschafi zustiinde." Kunst in der Postmodeme ist kein Gegenstand des Erkennens, sondem ein a¨sthetisches Erlebnis an dem man teilhaben kann. Dies fihrte zur U¨berwindung des Abgrundes zwischen hoher und niederer Kunst. Ausdruck und Subjektivitat wurden die neuen Schlagworter fu¨r die Komponisten und gerade in letzter Zeit treten immer haufiger Crossover-Formen in Erscheinung, wie z.B. bei dem Pianisten Friedrich Gulda, der klassische Werke auf jazzige Weise improvisiert oder aber auch bei zahlreichen Konzerten, wo klassische Musk und Unterhaltungsmusik unter einem Dach und Fach gebracht werden. Diese Beispiele zeugen Air den Wandel im musikalischen Denken beztkglich einer A¨sthetisierung des Alltagsleben, was als Versuch gesehen wird, Kunst und Produkte der Kunstvermarktung zu erga¨nzen. In diesem Wandlung der musikalischen Anschauung wurde "Crossover" ein wichtiges Chamkterikum unser Zeit. Aber nach der Untersuchung von "Crossover" in artizifieller Musik wurde festgestellt, daß "Corssover" nur ein kleiner Teil der heutigen Musikkulur ist. Die sog. postmodeme Komponisten wie K. Penderecki, W. Rihm, G. Rochberg haben auf einer anderen Weise musikalische Postmodeme in seiner Komposition ausgedrcu¨ckt, und fast keine "Crossover"-Musik komponiert. Nir in dem Bereich der Unterhaltungsmusik la¨ßt sich mehrere Versuche zur U¨berwindung des Grabens zwischen artifizieller Musik und Unterhaltungsmusik finden. So ist es no¨tig, daß wir die Bedeutung von "Crossover" genau erkennen und nicht Ubertreiben.

Cross-Over as an aesthetic phenomenon is closely associated with postmodernism. So we have to return once again to the relation between modernism and postmodernism. Postmodemism especially relating to cross-over is defined as anti-modernism. Postmodernism as antimodemism considers modernism as too intelligent, difficult, elitisic art. Moreover modernism is no longer an actual artistic theory but just a past theory. Elitism of modernism is replaced by populism of postmodemism. Especially after 1980's, Crossover, characteristic of postmodernism as being oriented towards popular culture has been seen in every apect of life. For example, crossover between high culture and popular culture, between history and fiction, even between image and reality. Postmodemism is a principal logic in society where every hierarchy is demolished and an aesthetic version of democracy, pluralism and relativism. In this essay, Postmodernsim relating to crossover is regarde and interpreted as an American cultural theory. So it is a very serious problem that Postmodemism as a national and local theory is accepted as if it is a global cultural theory. The call for modernism in the middle of 19th century was in connection with the question of the status of art in the capitalism. In the capitalist society where every human action and meaning was reduced to money, modernism chose to isolate itself from contemporary society and dedicated itself to art. It limited its main question to the artistic experiment. The Art Cult of Modernism was a resistent activity of modem artists against their society. In that process, art inevitably became esoteric, ambiguous and difficult. Because of its difficulty, thus, Modernism is accessible only to a few spectators. In that situation, numerous constructions of museums and concert halls for industrial and financial aim made Modernism much expensive commodity. The others of Modernism, for example, female artists, homosexual artists and artists of colored races criticized occidental, white, male centrality of Modernism. They argued Modernism is not a universal but only a local aesthetic theory. Postmodemism as one of the others of Modernism appears in criticizing those negative aspects of Modernism. It is argued that Postmodemism is not only a new cultural and aesthetic logic but also a new historical theory. But the reason why this essay interprets postmodernism as an American theory or a kind of americanism lies in the fact that the program of postmodernism itself is solely American. In America as multicultural nation, there can be various heterogeneous cultures, and even they can coexist peacefully. America has no dominant high culture handed down fiom old times. American culture is represented as popular culture. So Postmodernism as affirming lightness, joke, style and appearance instead of heaviness, reality and meaning can be propagated in America. It is natural that Postmodemism is an American theory. But it is not a local theory. Postmodemism as Americanism or cultural imperialism wants to homogenize cultures of entire world and at last dominate that world mentally. Postmodernism is cultural logic of political dominance of all the world by America. In conclusion, we must call crossover in question instead of treating it solely as an aesthetic phenomenon.

In the early twentieth century, many eastern European composers show the pervasive absorption of structural melodic characters of folk sources into more abstract contemporary music idioms. Pitch structure in that century music has become more explicit in recent analytic writings. Scriabin derived his compositional materials from more abstract sources that were identical to those found in the folk sources. Scriabin moved towards an increasingly systematic handing of pitch set constructions. This paper proposes a theoretical model for a study of collection in post tonal music. It is the aim of this paper to focus on collection in Scriabin's Op. 58, Feuillet d'album(1909). His output is often split into three periods. : Op. 1-29, Op. 30-57, and Op. 58-74. Op. 53-58 pieces are of primary importance in Scriabin's transition to atonality. It is precisely between the second and third periods that something very important happened in Scriabin's musical mind. In particu]ar, his Op. 58 was written while Scriabin was composing Prometheus. The composition employs 6-34 : in a sense the piece is a study of the properties of 6-34, with which Scriabin wad the preoccupied. The most famous variety of this chord is known as the Mystic, or also as the Prometheus as it is ubiquitous in that work. It should be emphasized that Scriabin's small pieces stand in a special relationship to his larger works. Thus the links between his last are strong, as will be seen in the course of this paper.

Arnold Scho¨nberg used three twelve-tone series in the first movement of his 「String Quartet no.3」. These twelve-tone series are used in both melodies and accompaniment. But sometimes he did not follow this fundamental rule to pursue musical thought even though he made use of the twelve-tone system in this piece. This thesis is focused on not only theme melodies, but also first ostinato motive of accompaniment and the relationship of balance between Scho¨nberg's primary and secondary musical thought can be considered in the theme melodies and the first motive of accompaniment. That is to say, Scho¨nberg shows how the main melodies and the supported ostinato motives match well together from the examples of his own musical main thought, environs thought, and relative thought. This is an specific example that Scho¨berg can develop his musical logic in his piece perfectly only when all of musical elements are in harmony. This is different with tonal music which is depends on the development of just main melody. Scho¨nberg says that the meaning of composition skill of the twelve-tone system is a reproduction of the traditional tonal harmony and is for systematization of the process of entire musical elements. So, he unites between the traditional composition techniques with and his twelve-tone system. 「String Quartet no. 3」 is also composed using both old and new. Unusually, there was no sensation in the first performance of the 「String Quartet no. 3」. But his critics said Scho¨nberg could not overcome his fantastic musical theory deeply and this piece was an expression of the Dadaism.1」 However, When it was performed at Frankfurt in 1928, Adomo was fascinated with this 「String Quartet no. 3」 and he evaluated this piece as a 'very influential music'. The article 「Why is it difficult to understand Scho¨nberg's music」 of Alban Berg says several common characteristics of atonal music. these characteristics include similar variety of harmonies, various methods of cadences, equal use for each tone in twelve-tone system, well-matched harmonies with melodies, unsymmetrical and unlimited composition in musical theme, abundant variation skills, inclusive polyphony, and various and subdivisible rhythms. Scho¨nberg's 「String Quartet no. 3」 uses abundant various rhythms, variation skills with motive, counterpoint skills, and musical theme development based on traditional harmonic function. This piece includes various characteristics of atonal music which Alban berg notes in his article. Scho¨nberg's 「String Quartet no.3」, composed with abundant musical skills, shows the serious musical thought of the composer and his musical beauties. This breaks general opinions that Scho¨nberg's piece is difficult to understand.

초대교회 시대부터 현재에 이르기까지 예배에 있어서 시편은 계속적으로 중요한 위치를 차지해 왔다. 시대에 따라 연주법과 작곡법이 다르고, 노래하는 사람이 성가대이거나 독창자, 혹 회중 등으로 다를 수는 있지만 예배를 위하여 시편이 필요없다고 여겨진 세대는 분명히 없었다. 수세기 동안 로마 카톨릭 교회에서는 예배의 모든 순서를 그레고리오 성가에 따라 노래하였으나, 약 10세기부터 지극히 단순한 다성음악이 생겼으며 13세기부터는 3성부나 4성부로 된 모테트 형식이 발전되었다. 그리고 15세기말쯤이 되어서야 시편의 말씀을 가지고 다성 음악으로 작곡한 작품들이 보이게 되었다. 카톨릭 교회의 리터지 에서는 예배시간마다 시편 5곡을 이용하였고 루터교, 성공회, 개혁교회 및 다른 신 교회에서도 17세기쯤부터 역시 많은 곡을 필요로 했다. 시편을 사용한 이러한 긴 역사 속에서 음악작곡법이 수없이 변형되었고 이것은 많은 작곡가들에게 언제나 새로운 자극이 되었다. 무반주 성악 폴리포니 양식에서 반주부가 달린 독창과 합창을 위한 풍부한 형식까지 매우 많은 양의 교회음악 문헌이 되었다. 본 논문은, 시편송 장르에 매우 많은 양의 작품이 있는 것 같다고 생각하여 이에 대해 확실히 알기 위해 구체적인 연구를 시작하게 되었다. 일년이 넘는 기간 동안 연구한 결과, 방대한 수의 작품이 작곡되었다는 것은 알게 되었지만 확실한 곡 숫자를 알아보는 것은 매우 힘들었다. 가장 큰 이유는 대부분의 참고문헌에서 많은 작곡가의 곡 목록이 나오고 그 중 중요하게 여겨지는 곡들을 일일이 언급한 다음 “그 외에도 모테트 100여곡, 시편송 55곡, 다른 교회용 음악도 작곡하였다”는 식으로 소개가 되어 있으므로 무슨 시편송에 의한 곡인지 전혀 알 길이 없었기 때문이다. 따라서 이런 내용들을 이 논문에도 기입할 수 없었던 것은 유감스러운 사실이다. 확실히 알 수 있는 시편송의 곡 숫자는 4480곡이다. 제일 인기 있는 시편은 51편(677곡), 110편(404곡), 113편(251곡), 117편(207곡), 112편(189곡), 111편(168곡), 100편(159곡), 130편(148곡)이다. 하지만 이렇게 많이 작곡하게 된 곡들 중에서도 각 세기마다 똑같은 반응이 나타나지는 않는다. 그것은 분명히 역사의 흐름에 따라 각 시대가 시편의 내용을 다른 눈으로 보았던 것과, 개인과 기독교 공동체의 신앙변화와 뚜렷한 관계가 있는 것으로 보인다.