Monumental cares rethinks monument debates, site specificity and art activism in light of problems that strike us as monumental or overwhelming, such as war, migration and the climate crisis. The book shows how artists address these issues, from Chicago and Berlin to Oslo, Bucharest and Hong Kong, in media ranging from marble and glass to postcards, graffiti and re-enactment. A multidirectional theory of site does justice to specific places but also to how far-away audiences see them. What emerges is a new ethics of care in public art, combined with a passionate engagement with reality harking back to the realist aesthetics of the nineteenth century. Familiar questions can be answered anew: what to do with monuments, particularly when they are the products of terror and require removal, modification or recontextualisation? And can art address the monumental concerns of our present? -- .

This book answers one of the most puzzling questions in contemporary art: how did performance artists of the '60s and '70s, famous for their opposition both to lasting art and the political establishment, become the foremost monument builders of the '80s, '90s and today? Not by selling out, nor by making self-undermining monuments. This book argues that the centrality of performance to monuments and indeed public art in general rests not on its ephemerality or anti-authoritarian rhetoric, but on its power to build interpersonal bonds both personal and social. Specifically, the survival of body art in photographs that cross time and space to meet new audiences makes it literally into a monument. The argument of the book spans art in Austria, the former Yugoslavia, and Germany: Valie Export, Peter Weibel and the Viennese Actionists (working in Austria and abroad), Marina Abramovic, Sanja Ivecovic and Braco Dimitrijevic (working in Yugoslavia and abroad), and Joseph Beuys and Jochen Gerz (working in Germany and abroad). These artists began by critiquing monumentality in authoritarian public space, and expanded the models developed on the streets of Vienna, Munich, Rome, Belgrade and Zagreb to participatory monuments that delegate political authority to the audience. Readers interested in contemporary art, politics, photography and performance will find in this book new facts and arguments for their interconnection. -- .

In this key text in the history of art and aesthetics, Karl Rosenkranz shows ugliness to be the negation of beauty without being reducible to evil, materiality, or other negative terms used it's conventional condemnation. This insistence on the specificity of ugliness, and on its dynamic status as a process afflicting aesthetic canons, reflects Rosenkranz's interest in the metropolis - like Walter Benjamin, he wrote on Paris and Berlin - and his voracious collecting of caricature and popular prints. Rosenkranz, living and teaching, like Kant, in remote Koenigsberg, reflects on phenomena of modern urban life from a distance that results in critical illumination. The struggle with modernization and idealist aesthetics makes Aesthetics of Ugliness, published four years before Baudelaire's Fleurs du Mal, hugely relevant to modernist experiment as well as to the twenty-first century theoretical revival of beauty. Translated into English for the first time, Aesthetics of Ugliness is an indispensable work for scholars and students of modern aesthetics and modernist art, literary studies and cultural theory, which fundamentally reworks conceptual understandings of what it means for a thing to be ugly.

Monumental cares rethinks monument debates, site specificity and art activism in light of problems that strike us as monumental or overwhelming, such as war, migration and the climate crisis. The book shows how artists address these issues, from Chicago and Berlin to Oslo, Bucharest and Hong Kong, in media ranging from marble and glass to postcards, graffiti and re-enactment. A multidirectional theory of site does justice to specific places but also to how far-away audiences see them. What emerges is a new ethics of care in public art, combined with a passionate engagement with reality harking back to the realist aesthetics of the nineteenth century. Familiar questions can be answered anew: what to do with monuments, particularly when they are the products of terror and require removal, modification or recontextualisation? And can art address the monumental concerns of our present? -- .

If participation has been an ideal in politics since ancient democracy, in art it became central only with the avant-gardes emerging from WWI and the Russian Revolution. Politics and aesthetics are still catching up with each other. In the 21st century, since the revolutionary unrest of the 1960s, participation in art and architecture has lost its utopian glow and become the focus of a fierce debate: does 'participatory' art and architecture shape social reality, or is it shaped by it? Contemporary critics see in participation only technocratic control, while others embrace it as a viable politics in an era of global capitalism. This innovative book breaks the impasse by looking at how participants themselves exert power, rather than being victimized or liberated from it. From artists hijacking Google Earth to protesters setting up a museum of the revolution in Cairo, art, architecture and daily life are explored in their participatory dimension.

Does 'participatory' art and architecture shape social reality, or is it shaped by it? Shifting the ground of this debate, which tends to assume one or other direction of influence, this innovative book explores the inherently dialectic relationship between society and the built environment. At the same time, it strives for a historically conscious discussion of a very contemporary issue. Chapters rethink the top-down model of participation and audience activation of high modernism, from Alexander Dorner's immersive museum to Mies van der Rohe's 'room(s) for play'; investigate participation in spaces under political pressure, from exhibitions in bombed-out buildings in besieged Sarajevo (1992-5) to the art and organizing of revolution in Egypt (2012-13); draw historical parallels between modes of participation and the exercise of power that are seldom compared with one another, from sites of occupation in 1968 Mexico and 2011 Spain; finally creating links between cartography and feminism and between tourism and internet surveillance. With these juxtapositions of the aesthetic and the everyday, and the built and the mediated, new questions arise: is space formed once and for all, or is it the changeable product of changeable patterns of use? Does the aesthetic always correspond to the political, or might an aesthetically authoritarian space be conducive to social justice? In exploring these questions, this book looks at how participants themselves exert power, rather than being victimised or liberated from it.