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Decadent Culture in the United States traces the development of the decadent movement in America from its beginnings in the 1890s to its brief revival in the 1920s. During the fin de siècle, many Americans felt the nation had entered a period of decline since the frontier had ended and the country's "manifest destiny" seemed to be fulfilled. Decadence—the cultural response to national decline and individual degeneracy so familiar in nineteenth-century Europe—was thus taken up by groups of artists and writers in major American cities such as New York, Boston, Chicago, and San Francisco. Noting that the capitalist, commercial context of America provided possibilities for the entrance of decadence into popular culture to a degree that simply did not occur in Europe, David Weir argues that American-style decadence was driven by a dual impulse: away from popular culture for ideological reasons, yet toward popular culture for economic reasons. By going against the grain of dominant social and cultural trends, American writers produced a native variant of Continental Decadence that eventually dissipated "upward" into the rising leisure class and "downward" into popular, commercial culture.
From the New York Times columnist and bestselling author of Bad Religion, a “clever and stimulating” (The New York Times Book Review) portrait of how our turbulent age is defined by dark forces seemingly beyond our control. The era of the coronavirus has tested America, and our leaders and institutions have conspicuously failed. That failure shouldn’t be surprising: Beneath social-media frenzy and reality-television politics, our era’s deep truths are elite incompetence, cultural exhaustion, and the flight from reality into fantasy. Casting a cold eye on these trends, The Decadent Society explains what happens when a powerful society ceases advancing—how the combination of wealth and technological proficiency with economic stagnation, political stalemate, and demographic decline creates a unique civilizational crisis. Ranging from the futility of our ideological debates to the repetitions of our pop culture, from the decline of sex and childbearing to the escapism of drug use, Ross Douthat argues that our age is defined by disappointment—by the feeling that all the frontiers are closed, that the paths forward lead only to the grave. Correcting both optimism and despair, Douthat provides an enlightening explanation of how we got here, how long our frustrations might last, and how, in renaissance or catastrophe, our decadence might ultimately end.
The paradoxes of the American decadent movement in the 1890s and 1920s.
Honorable Mention for the Aldo and Jeanne Scaglione Prize for Comparative Literary Studies from the Modern Language Association Charles Bernheimer described decadence as a "stimulant that bends thought out of shape, deforming traditional conceptual molds." In this posthumously published work, Bernheimer succeeds in making a critical concept out of this perennially fashionable, rarely understood term. Decadent Subjects is a coherent and moving picture of fin de siècle decadence. Mature, ironic, iconoclastic, and thoughtful, this remarkable collection of essays shows the contradictions of the phenomenon, which is both a condition and a state of mind. In seeking to show why people have failed to give a satisfactory account of the term decadence, Bernheimer argues that we often mistakenly take decadence to represent something concrete, that we see as some sort of agent. His salutary response is to return to those authors and artists whose work constitutes the topos of decadence, rereading key late nineteenth-century authors such as Nietzsche, Zola, Hardy, Wilde, Moreau, and Freud to rediscover the very dynamics of the decadent. Through careful analysis of the literature, art, and music of the fin de siècle including a riveting discussion of the many faces of Salome, Bernheimer leaves us with a fascinating and multidimensional look at decadence, all the more important as we emerge from our own fin de siècle.
For Decadent authors, Romanticism was a source of powerful imaginative revisionism, perversion, transition, and partial negation. But for all these strong Decadent reactions against the period, the cultural phenomenon of Decadence shared with Romanticism a mutual distrust of the philosophy of utilitarianism and the aesthetics of neo-Classicism. Reflecting on the interstices between Romantic and Decadent literature, Decadent Romanticism reassesses the diverse and creative reactions of Decadent authors to Romanticism between 1780 and 1914, while also remaining alert to the prescience of the Romantic imagination to envisage its own distorted, darker, perverted, other self. Creative pairings include William Blake and his Decadent critics, the recurring figure of the sphinx in the work of Thomas De Quincey and Decadent writers, and Percy Shelley with both Mathilde Blind and Swinburne. Not surprisingly, John Keats’s works are a particular focus, in essays that explore Keats’s literary and visual legacies and his resonance for writers who considered him an icon of art for art’s sake. Crucial to this critical reassessment are the shared obsessions of Romanticism and Decadence with subjectivity, isolation, addiction, fragmentation, representation, romance, and voyeurism, as well as a poetics of desire and anxieties over the purpose of aestheticism.
"Freedman's final book is a tour de force that examines the history of Jewish involvement in the decadent art movement. While decadent art's most notorious practitioner was Oscar Wilde, as a movement it spread through western Europe and even included a few adherents in Russia. Jewish writers and artists such as Catulle Mèndes, Gustav Kahn, and Simeon Solomon would portray non-stereotyped characters and produce highly influential works. After decadent art's peak, Walter Benjamin, Marcel Proust, and Sigmund Freud would take up the idiom of decadence and carry it with them during the cultural transition to modernism. Freedman expertly and elegantly takes readers through this transition and beyond, showing the lineage of Jewish decadence all the way through to the end of the twentieth century"--
When Oscar Wilde was convicted of gross indecency in 1895, a reporter for the National Observer wrote that there was "not a man or a woman in the English-speaking world possessed of the treasure of a wholesome mind who is not under a deep debt of gratitude to the marquis of Queensberry for destroying the high Priest of the Decadents." But reports of the death of decadence were greatly exaggerated, and today, more than one hundred years after the famous trial and at the beginning of a new millennium, the phenomenon of decadence continues to be a significant cultural force. Indeed, "decadence" in the nineteenth century, and in our own period, has been a concept whose analysis yields a broad set of associations. In Perennial Decay, Emily Apter, Charles Bernheimer, Sylvia Molloy, Michael Riffaterre, Barbara Spackman, Marc Weiner, and others extend the critical field of decadence beyond the traditional themes of morbidity, the cult of artificiality, exoticism, and sexual nonconformism. They approach the question of decadence afresh, reevaluating the continuing importance of late nineteenth-century decadence for contemporary literary and cultural studies.
Introduction -- Rome: classical decadence -- Paris: cultural decadence -- London: social decadence -- Vienna and Berlin: socio-cultural decadence -- Afterword: legacies of decadence
Decadence, that flowering of a mannered literary style in France during the Second Empire, and in the last two decades of the nineteenth century in Britain, holds an endless fascination. Yet the ambiguity of the term 'decadence' and the challenges of identifying its practitioners make grasping its contours difficult. From the obsession with classical cultures, to the responses to the HIV/AIDS crisis of the 1980s and 1990s, this book offers one of the most comprehensive histories of literary Decadence. The essays here interrogate and expand the formal, geographical, and temporal frameworks for understanding Decadent literature, while offering a renewed focus on the role played by women writers. Featuring essays by leading scholars on sexuality, politics, science, translation, the New Woman, Russian and Spanish American Decadence, the influence of cinema on Decadence, and much more, it is essential reading for all those interested in the literature of the 1890s and Oscar Wilde.
Wall Street scandals. Fights over taxes. Racial resentments. A Lakers-Celtics championship. The Karate Kid topping the box-office charts. Bon Jovi touring the country. These words could describe our current moment—or the vaunted iconography of three decades past. In this wide-ranging and wickedly entertaining book, New York Times bestselling journalist David Sirota takes readers on a rollicking DeLorean ride back in time to reveal how so many of our present-day conflicts are rooted in the larger-than-life pop culture of the 1980s—from the “Greed is good” ethos of Gordon Gekko (and Bernie Madoff) to the “Make my day” foreign policy of Ronald Reagan (and George W. Bush) to the “transcendence” of Cliff Huxtable (and Barack Obama). Today’s mindless militarism and hypernarcissism, Sirota argues, first became the norm when an ’80s generation weaned on Rambo one-liners and “Just Do It” exhortations embraced a new religion—with comic books, cartoons, sneaker commercials, videogames, and even children’s toys serving as the key instruments of cultural indoctrination. Meanwhile, in productions such as Back to the Future, Family Ties, and The Big Chill, a campaign was launched to reimagine the 1950s as America’s lost golden age and vilify the 1960s as the source of all our troubles. That 1980s revisionism, Sirota shows, still rages today, with Barack Obama cast as the 60s hippie being assailed by Alex P. Keaton–esque Republicans who long for a return to Eisenhower-era conservatism. “The past is never dead,” William Faulkner wrote. “It’s not even past.” The 1980s—even more so. With the native dexterity only a child of the Atari Age could possess, David Sirota twists and turns this multicolored Rubik’s Cube of a decade, exposing it as a warning for our own troubled present—and possible future.