In The Aesthetics of Decay, Dylan Trigg confronts the remnants from the fallout of post-industrialism and postmodernism. Through a considered analysis of memory, place, and nostalgia, Trigg argues that the decline of reason enables a critique of progress to emerge. In this ambitious work, Trigg aims to reassess the direction of progress by situating it in a spatial context. In doing so, he applies his critique of rationality to modern ruins. The derelict factory, abandoned asylum, and urban alleyway all become allies in Trigg's attack on a fixed image of temporality and progress. The Aesthetics of Decay offers a model of post-rational aesthetics in which spatial order is challenged by an affirmative ethics of ruin.

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.

The essays in this co-written book examine architectural dereliction and its experience, interpretation and even appropriation in classical arts and popular culture, with a special focus on how the various forms of aestheticisation of the past can serve the understanding of our contemporary state of culture.

Dixie Square Mall opened in 1966...closed in 1979...and remains standing in 2008. The local shopping mall - not too far from home - a place to shop, eat, work, and socialize. For the people of Harvey, Illinois Dixie Square Mall was this and more. Since it's closing in 1979, Dixie Square has become something else: a crumbling eyesore and a haven for crime and gang activity. Christopher W. Luhar-Trice's photographs from The Dixie Square Project beautifully document this curious artifact of American consumerism. This full-color book includes historical information about Dixie Square, maps, and over 50 color photographs by the artist telling the visual story of America's most famous dead mall, best known for it's appearance in the 1980 film The Blues Brothers. For updates and more information please visit the companion website: www.dixiesquareproject.com

Though constantly in decay, ruins continue to fascinate the observer. Their still-standing survival is a loud affirmation of their presence, in which we can admire the struggle against the power of Nature aesthetically manifested during the decay. This volume takes a thematic approach to examining the aesthetics of ruins. It looks at the general aspects of architectural decay and its classical forms of admiration and then turns towards ruins from both classical and contemporary periods, from both Western and non-Western areas, and with examples from “high art” as well as popular culture. Combining the methodologies of art history, aesthetics and cultural history, this book opens up new ways of looking at the phenomenon of ruins.

Abstract:

Everyday aesthetic experiences and concerns occupy a large part of our aesthetic life. However, because of their prevalence and mundane nature, we tend not to pay much attention to them, let alone examine their significance. Western aesthetic theories of the past few centuries also neglect everyday aesthetics because of their almost exclusive emphasis on art. In a ground-breaking new study, Yuriko Saito provides a detailed investigation into our everyday aesthetic experiences, and reveals how our everyday aesthetic tastes and judgments can exert a powerful influence on the state of the world and our quality of life. By analysing a wide range of examples from our aesthetic interactions with nature, the environment, everyday objects, and Japanese culture, Saito illustrates the complex nature of seemingly simple and innocuous aesthetic responses. She discusses the inadequacy of art-centered aesthetics, the aesthetic appreciation of the distinctive characters of objects or phenomena, responses to various manifestations of transience, and the aesthetic expression of moral values; and she examines the moral, political, existential, and environmental implications of these and other issues.

This book constructs a theory of ruins that celebrates their vitality and unity in aesthetic experience. Its argument draws upon over 100 illustrations prepared in 40 countries. Ruins flourish as matter, form, function, incongruity, site, and symbol. Ruin underlies cultural values in cinema, literature and philosophy. Finally, ruin guides meditations upon our mortality and endangered world.

The Dead City unearths meanings from such depictions of ruination and decay, looking at representations of both thriving cities and ones which are struggling, abandoned or simply in transition. It reveals that ruination presents a complex opportunity to envision new futures for a city, whether that is by rewriting its past or throwing off old assumptions and proposing radical change. Seen in a certain light, for example, urban ruin and decay are a challenge to capitalist narratives of unbounded progress. They can equally imply that power structures thought to be deeply ingrained are temporary, contingent and even fragile. Examining ruins in Chernobyl, Detroit, London, Manchester and Varosha, this book demonstrates that how we discuss and depict urban decline is intimately connected to the histories, economic forces, power structures and communities of a given city, as well as to conflicting visions for its future.

Since Hegel, the idea of an end of art has become a staple of aesthetic theory. This book analyzes its role and its rhetoric in Hegel, Nietzsche, Benjamin, Adorno, and Heidegger in order to account for the topic's enduring persistence. In addition to providing a general overview of the main thinkers of post-Idealist German aesthetics, the book explores the relationship between tradition and modernity. For despite the differences that distinguish one philosopher's end of art from another's, all authors treated here turn the end of art into an occasion to thematize and to reflect on the very thing that modernism cannot or should not be: tradition. As a discourse, the end of art is one of our modern traditions.