Our Aesthetic Categories

The zany, the cute, and the interesting saturate postmodern culture, dominating the look of its art and commodities as well as our ways of speaking about the ambivalent feelings these objects often inspire. In this study Ngai offers an aesthetic theory for the hypercommodified, mass-mediated, performance-driven world of late capitalism.

The zany, the cute, and the interesting saturate postmodern culture, dominating the look of its art and commodities as well as our ways of speaking about the ambivalent feelings these objects often inspire. In this radiant study, Ngai offers an aesthetic theory for the hypercommodified, mass-mediated, performance-driven world of late capitalism.

A provocative theory of the gimmick as an aesthetic category steeped in the anxieties of capitalism. Repulsive and yet strangely attractive, the gimmick is a form that can be found virtually everywhere in capitalism. It comes in many guises: a musical hook, a financial strategy, a striptease, a novel of ideas. Above all, acclaimed theorist Sianne Ngai argues, the gimmick strikes us both as working too little (a labor-saving trick) and as working too hard (a strained effort to get our attention). Focusing on this connection to work, Ngai draws a line from gimmicks to political economy. When we call something a gimmick, we are registering uncertainties about value bound to labor and time—misgivings that indicate broader anxieties about the measurement of wealth in capitalism. With wit and critical precision, Ngai explores the extravagantly impoverished gimmick across a range of examples: the fiction of Thomas Mann, Helen DeWitt, and Henry James; photographs by Torbjørn Rødland; the video art of Stan Douglas; the theoretical writings of Stanley Cavell and Theodor Adorno. Despite its status as cheap and compromised, the gimmick emerges as a surprisingly powerful tool in this formidable contribution to aesthetic theory.

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.

The Cute tracks the astonishing impact of a single aesthetic category on post-war and contemporary art, and on the vast range of cultural practices and discourses on which artists draw. From robots and cat videos to ice cream socials, The Cute explores the ramifications of an aesthetic 'of' or 'about' minorness - or what is perceived to be diminutive, subordinate, and above all, unthreatening - on the shifting forms and contents of art today. This anthology is the first of its kind to show how contemporary artists have worked on and transformed the cute, and in ways that not only complexify its meaning, but reshape their own artistic practices.00 Artists surveyed include Peggy Ahwesh, Cosima Von Bonin, Nayland Blake, Paul Chan, Henry Darger, Adrian Howells, Juliana Huxtable, Larry Johnson, Mike Kelley, Dean Kenning, Wyndham Lewis, Jeff Koons, Sean-Kierre Lyons, Mammalian Diving Reflex, Tala Madani, Annette Messager, Mariko Mori, Charlemagne Palestine, Mika Rottenberg, Allen Ruppersberg, Jack Smith, Carolee Schneeman, Kara Walker, Andy Warhol, Yoshitomo Nara Writers include Sasha Archibald, Roland Barthes, Leigh Claire La Berge, Ian Bogost, Lauren Berlant, Jennifer Doyle, Lee Edelman, Stephen Jay Gould, Angelik Vizcarrondo-Laboy, Bridget Minamore, Juliane Rebentisch, Frances Richard, John Roberts, Friedrich Schiller, Peter Schjeldahl, Kanako Shiokawa.

In The Sublime in Modern Philosophy: Aesthetics, Ethics, and Nature, Emily Brady takes a fresh look at the sublime and shows why it endures as a meaningful concept in contemporary philosophy. In a reassessment of historical approaches, the first part of the book identifies the scope and value of the sublime in eighteenth-century philosophy (with a focus on Kant), nineteenth-century philosophy and Romanticism, and early wilderness aesthetics. The second part examines the sublime's contemporary significance through its relationship to the arts; its position with respect to other aesthetic categories involving mixed or negative emotions, such as tragedy; and its place in environmental aesthetics and ethics. Far from being an outmoded concept, Brady argues that the sublime is a distinctive aesthetic category which reveals an important, if sometimes challenging, aesthetic-moral relationship with the natural world.

Places anxiety at the heart of the aesthetic experience.

Is it possible to conceive of a Hello Kitty Middle Ages or a Tickle Me Elmo Renaissance? The Oxford English Dictionary dates the first reference to "cute" in the sense of "attractive, pretty, charming" to 1834. More recently, Sianne Ngai has offered a critical overview of the cuteness of the twentieth-century avant-garde within the context of consumer culture. But if cuteness can get under the skin, what kinds of surfaces does it best infiltrate, particularly in the framework of historical forms, events, and objects that traditionally have been read as emergences around "big" aesthetics of formal symmetries, high affects, and resemblances? The Retrofuturism of Cuteness seeks to undo the temporal strictures surrounding aesthetic and affective categories, to displace a strict focus on commodification and cuteness, and to interrogate how cuteness as a minor aesthetics can refocus our perceptions and readings of both premodern and modern media, literature, and culture. Taking seriously the retro and the futuristic temporalities of cuteness, this volume puts in conversation projects that have unearthed remnants of a "cult of cute"-positioned historically and critically in between transitions into secularization, capitalist frameworks of commodification, and the enchantment of objects-and those that have investigated the uncanny haunting of earlier aesthetics in future-oriented modes of cuteness. The Latin acutus, the etymological root of cute, embraces the sharpened, the pointed, the nimble, the discriminating, and the piercing. But as Michael O'Rourke notes, cuteness evokes a proximity that is at once potentially invasive and contaminating and yet softening and transfiguring. Deploying cuteness as a mode of inquiry across time, this volume opens up unexpected lines of inquiry and unusual critical and creative aporias, from Christian asceticism, medieval cycle drama, and Shakespeare to manga, Bollywood, and Second Life. The projects collected here point to a spectrum of aesthetic-affective assemblages related to racial, ethnic, gender, sexual, and class dimensions that exceed or trouble our contemporary perceptions of such registers within object-subject and subject-object entanglements. TABLE OF CONTENTS // Wan-Chuan Kao and Jen Boyle, "Introduction: The Time of the Child"Andrea Denny-Brown, "Torturer-Cute"Elizabeth Howie, "Indulgence and Refusal: Cuteness, Asceticism, and the Aestheticization of Desire"Claire Maria Chambers, "From Awe to Awww: Cuteness and the Idea of the Holy in Christian Commodity Culture"Justin Mullis, "All The Pretty Little Ponies: Bronies, Desire, and Cuteness"Marlis Schweitzer, "Consuming Celebrity: Commodities and Cuteness in the Circulation of Master William Henry West Betty"Mariah Junglan Min, "Embracing the Gremlin: Judas Iscariot and the (Anti-)Cuteness of Despair"Alicia Corts, "Cute, Charming, Dangerous: Child Avatars in Second Life"James M. Cochran, "What's Cute Got to Do with It?: Early Modern Proto-Cuteness in King Lear"Kara Watts, "Hamlet, Hesperides, and the Discursivity of Cuteness"Tripthi Pillai, "Cute Lacerations in Doctor Faustus and Omkara"Kelly Lloyd, "Katie Sokoler, Your Construction Paper Tears Can't Hide Your Yayoi Kusama-Neurotic Underbelly"