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"It was the best oftimes. It was the worst oftimes. " The famous open ing sentence ofCharles Dickens' Tale oJ Two Cities can serve as a motto to characterize the mixture of optimism and pessimism with which a large number of nineteenth-century intellectuals viewed the con dition of their age. It is nowadays hardly necessary to accentuate the optimistic elements in the nineteenth-century view of history; many recent historians have sharply contrasted the complacency and the great expectations of the past century with the fears and anxieties rampant in our own age. It is often too readily assumed that a hundred years ago all leading thinkers as weil as the educated public were addicted to the cult of progress and ignored or minimized those trends of their times that paved the way for the catastrophes of the twentieth century. In the nineteenth century the intoxicating triumphs of modern science undeniably induced the general public to believe that pro gress was not an accident but a necessity and that evil and immo rality would gradually disappear. Yet fears, misgivings, and anxieties were not as exceptional in the nineteenth century as is often imagined. Such feelings were not restricted to a few dissenting philosophers and poets like Schopenhauer, Kierkegaard, 'Dostoevsky, Baudelaire, and Nietzsche.
The cult of decadence is usually dismissed as an eccentricity of French literature, a final twitter of Romantic neurosis, convulsing the lunatic fringe of letters during the last third of the nineteenth century. However, the nineteenth century's preoccupation with decadence provides us with a key to the secret places of its thought, to all the obscure passages and backstairs behind the triumphant façade. Between 1814 and 1914, there was no sense of disaster, no tragic sense. Civilization had become a habit, a side product of political constitutions and applied science. History was viewed pragmatically: of what use were such traditional symbols as throne and altar? Both are essentially propitiatory, evidence of man's uneasy knowledge that power is dangerous and destiny implacable. And both seemed anachronisms in a world where (it was thought) human reason had solved or would solve all the old problems. The theory of decadence is very largely a protest against this comfortable belief. Had the decadents not written, we should hardly suspect that the nineteenth century suffered from the same doubts and hesitations as all other ages, before and since.
'He had become the dandy of the unpredictable.' A quest for new sensations, and an avowed desire to shock possessed the Decadent writers of fin-de-siècle Paris. The years 1880-1900 saw an extraordinary, hothouse flowering of talent, that produced some of the most exotic, stylized, and cerebral literature in the French language. While 'Decadence' was a European movement, its epicentre was the French capital. On the eve of Freud's early discoveries, writers such as Gourmont, Lorrain, Maupassant, Mirbeau, Richepin, Schwob, and Villiers engaged in a species of wild analysis of their own, perfecting the art of short fiction as they did so. Death and Eros haunt these pages, and a polymorphous perversity by turns hilarious and horrifying. Their stories teem with addicts, maniacs, and murderers as they strive to outdo each other. This newly translated selection brings together the very best writing of the period, from lesser known figures as well as famous names. Provocative and unsettling, these extraordinary, corrosive little tales continue to cast a cold eye on the modern world. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.
Decadence and Literature explains how the concept of decadence developed since Roman times into a major cultural trope with broad explanatory power. No longer just a term of opprobrium for mannered art or immoral behaviour, decadence today describes complex cultural and social responses to modernity in all its forms. From the Roman emperor's indulgence in luxurious excess as both personal vice and political control, to the Enlightenment libertine's rational pursuit of hedonism, to the nineteenth-century dandy's simultaneous delight and distaste with modern urban life, decadence has emerged as a way of taking cultural stock of major social changes. These changes include the role of women in forms of artistic expression and social participation formerly reserved for men, as well as the increasing acceptance of LGBTQ+ relationships, a development with a direct relationship to decadence. Today, decadence seems more important than ever to an informed understanding of contemporary anxieties and uncertainties.
"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"--
This collection of essays explores the Decadent sensorium in the work of established and less well-known Decadent writers and artists, including Rachilde, Theodore Wratislaw, Arthur Symons, Mark Andre Raffalovich, J.-K. Huysmans, Theodore Watts-Dunton, Michael Field, Ernest Dowson, and Stephane Mallarme.
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.
This volume draws contributors from around the globe who represent the full range of approaches to scholarship in nineteenth-century French studies: historical, literary, cultural, art historical, philosophical, and comparative. The theme of the volume - Birth and Death - is one with particular resonance for nineteenth-century French studies, since the nineteenth century is commonly perceived as an age of new life and renovation. It is the epoch that witnessed an efflorescence of industrial and artistic progress, the birth of the individual and the birth of the novel, and the creation of an urban population in the major demographic shift from the rural provinces to Paris. At the same time, however, it is the century of Decadence and degeneration theory, marked by a prominent morbid aesthetic in the artistic sphere and a fascination with criminality, moral decay and the pathologization of racial and sexual minorities in the scientific discourses. It is also the century in which reflection on processes of artistic creation begins to problematize concepts of mimetic representation, the function of the author and the status of the text. In the context of the dialectical quality of nineteenth-century French culture, caught between an obsession with the new and innovative and a paranoid sense of its own encroaching decay, the twin themes of birth and death open onto a variety of issues - literary, social, historical, artistic - which are explored, interrogated and reassessed in the essays contained in this volume.
In this study of upper-class masculinity from the end of the ancien régime in 1789 to the end of World War I, Robert Nye argues that manhood, masculinity, and male sexuality is, like femininity, a cultural construct, comprising a strict set of heroic ideals and codes of honor which few men have been able to realize in practice. In doing so, Nye destabilizes and historicizes the male body, and incorporates gender into the brand of cultural history inaugurated by Norbert Elias in the 1930s.