Traces the influence of Oscar Wilde as the precursor of twentieth-century artists of self-performance

By printing the title “Professor of Aesthetics” on his visiting cards, Oscar Wilde announced yet another transformation—and perhaps the most significant of his career, proclaiming his belief that he could redesign not just his image but his very self. Shelton Waldrep explores the cultural influences at play in Wilde’s life and work and his influence on the writing and performance of the twentieth century, particularly on the lives and careers of some of its most aestheticized performers: Truman Capote, Andy Warhol, David Hockney, and David Bowie. As Waldrep reveals, Wilde’s fusing of art with commerce foresaw the coming century’s cultural producers who would blend works of both “high art” and mass-market appeal.

Whether as a gay man or as a postmodern performance artist ahead of his time, Wilde ultimately emerges here as the embodiment of the twentieth-century media-savvy artist who is both subject and object of the aesthetic and economic systems in which he is enmeshed.

Anarchism is generally understood as a failed ideology, a political philosophy that once may have had many followers but today attracts only cranks and eccentrics. This book argues that the decline of political anarchism is only half the story; the other half is a tale of widespread cultural success. 

David Weir develops this thesis in several ways. He begins by considering the place of culture in the political thought of the classical anarchist thinkers William Godwin, Pierre-Joseph Proudhon, Mikhail Bakunin, and Peter Kropotkin. He then shows how the perceived “anarchy” of nineteenth-century society induced writers such as Matthew Arnold, Henry James, and Fyodor Dostoyevsky to turn away from politics and seek unity in the idea of a common culture. 

Yet as other late-nineteenth-century writers and artists began to sympathize with anarchism, the prospect of a common culture became increasingly remote. In Weir's view, the affinity for anarchism that developed among members of the artistic avant-garde lies behind much of fin de siècle culture. Indeed, the emergence of modernism itself can be understood as the aesthetic realization of anarchist politics. In support of this contention, Weir shows that anarchism is the key aesthetic principle informing the work of a broad range of modernist figures, from Henrik Ibsen and James Joyce to Dadaist Hugo Ball and surrealist Luis Buñuel. 

Weir concludes by reevaluating the phenomenon of postmodernism as only the most recent case of the migration of politics into aesthetics, and by suggesting that anarchism is still very much with us as a cultural condition.

Mia Spiro's Anti-Nazi Modernism marks a major step forward in the critical debates over the relationship between modernist art and politics. Spiro analyzes the antifascist, and particularly anti-Nazi, narrative methods used by key British and American fiction writers in the 1930s. Focusing on works by Djuna Barnes, Christopher Isherwood, and Virginia Woolf, Spiro illustrates how these writers use an "anti-Nazi aesthetic" to target and expose Nazism’s murderous discourse of exclusion. The three writers challenge the illusion of harmony and unity promoted by the Nazi spectacle in parades, film, rallies, and propaganda. Spiro illustrates how their writings, seldom read in this way, resonate with the psychological and social theories of the period and warn against Nazism’s suppression of individuality. Her approach also demonstrates how historical and cultural contexts complicate the works, often reinforcing the oppressive discourses they aim to attack. This book explores the textual ambivalences toward the "Others" in society—most prominently the Modern Woman, the homosexual, and the Jew. By doing so, Spiro uncovers important clues to the sexual and racial politics that were widespread in Europe and the United States in the years leading up to World War II.

The Appropriated Voice: Narrative Authority in Conrad, Forster, and Woolf reassesses questions of voice in three central modernist texts: Heart of Darkness, A Passage to India, and To the Lighthouse. Representing voice as the site of a struggle articulated on a number of fronts, Bette London challenges traditional assumptions about voice as a reliable marker of individuality, originality, self-identity, and aesthetic autonomy—assumptions reinforced in the recent reconstructions of modernism in postmodernism’s discourses.Drawing upon narrative theory, cultural criticism, and cultural ethnography, as well as feminist theory, London provides a sophisticated critique of the conventional categories at work in both traditional and revisionist criticism. Her method reveals the narrative and cultural appropriations through which modernism speaks, and produces what might be called modernism’s other ideology: its performance of its own political and aesthetic complicities; its display of its own second-handedness.The book is a contribution to contemporary theoretical debates as well as to the scholarship pertaining to Conrad, Forster, and Woolf.

For years critics have held that literary modernism was both apolitical and solipsistic. While the former charge began to give way with the recession of New Criticism, the latter has grown in strength as a lead-in to the claim that postmodernism is apolitical and solipsistic. Against this backdrop, Kevin Bell surveys fiction by Conrad, Woolf, Faulkner, West, Ellison, and Himes to show that modernism is a sharply philosophical archive. In Ashes Taken for Fire, he argues that modernism exposes cultural identities such as blackness as mere strategies of conforming the self into belonging. Bell’s examination pursues the question of nonidentity through sound, silence, and gesture, treating these as technologies of reading the contradictions, breakdowns, and erasures that constitute subjectivity. His analysis of these texts reveals that the aesthetic investigations they perform undo the logic of cultural identity, devastating such reductive rubrics as “race” or “gender.”Ashes Taken for Fire explores the experience of blackness in both its chromatic/ocular and “racial” registers. For while blackness operates as a standard figural expression for disorientation, its presumably “voided” character is reprojected in this work as an immanent force of possibility and experimentation.Kevin Bell is assistant professor of English and comparative literary studies at Northwestern University.