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Places anxiety at the heart of the aesthetic experience.
Aesthetic Anxiety analyzes uncanny repetition in psychology, literature, philosophy, and film, and produces a new narrative about the centrality of aesthetics in modern subjectivity. The often horrible, but sometimes also enjoyable, experience of anxiety can be an aesthetic mode as well as a psychological state. Johnson's elucidation of that state in texts by authors from Kant to Rilke demonstrates how estrangement can produce attachment, and repositions Romanticism as an engine of modernity.
Anxiety Aesthetics is the first book to consider a prehistory of contemporaneity in China through the emergent creative practices in the aftermath of the Mao era. Arguing that socialist residues underwrite contemporary Chinese art, complicating its theorization through Maoism, Jennifer Dorothy Lee traces a selection of historical events and controversies in late 1970s and early 1980s Beijing. Lee offers a fresh critical frame for doing symptomatic readings of protest ephemera and artistic interventions in the Beijing Spring social movement of 1978–80, while exploring the rhetoric of heated debates waged in institutional contexts prior to the '85 New Wave. Lee demonstrates how socialist aesthetic theories and structures continued to shape young artists' engagement with both space and selfhood and occupied the minds of figures looking to reform the nation. In magnifying this fleeting moment, Lee provides a new historical foundation for the unprecedented global exposure of contemporary Chinese art today.
Envy, irritation, paranoia—in contrast to powerful and dynamic negative emotions like anger, these non-cathartic states of feeling are associated with situations in which action is blocked or suspended. In her examination of the cultural forms to which these affects give rise, Sianne Ngai suggests that these minor and more politically ambiguous feelings become all the more suited for diagnosing the character of late modernity. Along with her inquiry into the aesthetics of unprestigious negative affects such as irritation, envy, and disgust, Ngai examines a racialized affect called “animatedness,” and a paradoxical synthesis of shock and boredom called “stuplimity.” She explores the politically equivocal work of these affective concepts in the cultural contexts where they seem most at stake, from academic feminist debates to the Harlem Renaissance, from late-twentieth-century American poetry to Hollywood film and network television. Through readings of Herman Melville, Nella Larsen, Sigmund Freud, Alfred Hitchcock, Gertrude Stein, Ralph Ellison, John Yau, and Bruce Andrews, among others, Ngai shows how art turns to ugly feelings as a site for interrogating its own suspended agency in the affirmative culture of a market society, where art is tolerated as essentially unthreatening. Ngai mobilizes the aesthetics of ugly feelings to investigate not only ideological and representational dilemmas in literature—with a particular focus on those inflected by gender and race—but also blind spots in contemporary literary and cultural criticism. Her work maps a major intersection of literary studies, media and cultural studies, feminist studies, and aesthetic theory.
A history of Kantian and post-Kantian thought and of a foundational stage of German orientalism. German orientalism has been understood, variously, as a form of latent colonialism, as a quest for academic hegemony in Europe, and as an effort to diagnose and treat the ills of modern Western culture. Nicholas Germana identifiesa different impetus for orientalism in German thought, seeing it as an effort to come to grips with the Other within German society at the turn of the nineteenth century and within the dynamics of subjectivity itself. Drawing largely on work by feminist scholars, the book uncovers an anxiety at the core of Kantian and post-Kantian thought, thus shedding light on its derogation (or elevation) of Oriental cultures. Kant's philosophy of freedom is a construction of modern, Western masculinity. Reason, which alone can make freedom possible, subverts and orders chaotic nature and protects the rational subject from the enervating influences of the senses and the imagination. The feminized, sexually charged Orient is a threat to the historical achievement of Western male rationality. Germana's book emphasizes aesthetics in the German orientalist discourse, a subject that has received little attention todate. In this tradition of German thought, aesthetics became a form of spiritual anthropology, ordering and classifying societies, races, and genders in terms of their ability to master the senses and the imagination, forces thatundermine rational autonomy, the very source of human (i.e., masculine) dignity. Nicholas A. Germana is Professor of History at Keene State College, New Hampshire.
With over 238,000 copies sold, The Anxiety & Phobia Workbook is the book therapists most often recommend to clients with anxiety disorders. Now its author has developed a program based on strategies that helped bring about his own recovery from a devastating chronic anxiety disorder.For 30 years, Dr. Bourne used the methods described in his workbook to ward off persistent and obsessive thoughts. A crisis in 1995 forced him to look beyond the techniques discussed in his earlier book. Key concepts discussed in Healing Fear include self-observation, spirituality, accepting help, believing in recovery, and learning to love unconditionally.
This book explores how states and traits of anxiety are reflected in the style and structure of certain works by three key figures of modern Scandinavian literature: August Strindberg, Inger Christensen, Karl Ove Knausgård. On the basis of particular literary analyses, it develops a literary phenomenology of anxiety as well as a hermeneutical theory of anxiety that considers the ways in which anxiety has been represented in various genres of modern Scandinavian literature from the last three centuries. Whereas the former uncovers the ways in which anxiety is reflected in literary form and style, the latter interprets the relationship between author, text, and reader as well as the effects of genre. As Strindberg’s works capture the tensions between existential indeterminism and naturalistic determinism and make way for negative aesthetic pleasure, poetry such as Christensen’s challenges scientistic and psychiatric conceptions of anxiety and instigates a change in how humans conduct themselves in relation to the experience of anxiety. Finally, Knausgård’s autofictive work gives voice to the socially anxious self of late modernity and incites moments of self-intensification and reorganizes the fragile self of contemporary society. In this way, it becomes clear that literature is an outstanding archive of representations and transformations in the cultural history of anxiety. Literature is an aesthetic medium of expression and reflection that represents anxiety in a number of ways that may enrich our understanding of anxiety today. This work thus contributes to cultural and literary scholarship that contests the subjugation of anxiety to a scientific world view and aims to expose the imaginative and creative dimensions of anxiety that are often ignored in contemporary public discourse and policy.