

Fin de siècle is French for end of the century. The term "fin de siècle" is commonly applied to French art and artists as the traits of the culture first appeared there, but the movement affected many European countries. The ideas and concerns developed by fin de siècle artists provided the impetus for movements like symbolism and modernism. The creative literary, artistic, architectural and musical talent concentrated in the city at the turn of the 20th century was unmatched.
The major political theme of the era was that of revolt against materialism, rationalism, positivism, bourgeois society and liberal democracy. The fin-de-siècle generation supported emotionalism, irrationalism, subjectivism and vitalism, while the mindset of the age saw civilization as being in a crisis that required a massive and total solution.
Fin de siècle culture has been perceived to have influenced 20th century culture, such as Bohemian counterculture having similarities to punk counterculture in that both celebrate a romantic and willful sense of decay and rejection of social order.
England's ideological space was impacted by the philosophical waves of pessimism sweeping Europe, starting with the philosopher Arthur Schopenhauer's work from before his death in 1860 and gradually impacting artists internationally Art Nouveau, Jugendstil in German: the modernist dreamscapes of the turn-of-the-20th century forever changed art and architecture.
The end of the nineteenth century and the first decades of the twentieth are commonly referred to as the “fin-de-siècle,” a French term that means “end-of-the-century.” It is characterized by degeneration of traditional forms (e.g., the symphony or representational art) and radically new beginnings. Some writers associate decadence with this period as well. This is also the period when Freud introduced new ideas about the psyche.
Artists struggled for new ways of expression during this period. The mini-chapter on Debussy explores some of the alternatives developed in France. In Vienna, where Strauss worked most of his life, artists and writers (as well as musicians such as Arnold Schoenberg) contributed substantially to a growing modern style. Gustav Klimt, Oskar Kokoschka, and Egon Schiele are three artists most closely associated with new trends in Vienna.
The Vienna Secession was established on 3 April 1897 by Gustav Klimt, Koloman Moser, Josef Hoffmann, Max Kurzweil, Josef Engelhart, Ernst Stöhr, Wilhelm List, and other artists. It was a ‘secession’ indeed, a split-off from the Vienna Society of Visual Artists (Künstlerhaus) that had been motivated by a vehement rejection of the latter’s conservatism and notion of art still rooted in Historicism.
Prominent donations the Secession made to the Modern Gallery, which had been founded in 1903 and preceded the Belvedere as an institution, included The Plains of Auvers (1890) by Vincent van Gogh, the bust of Henri de Rochefort-Luçay (1897) by Auguste Rodin, and The Evil Mothers (1894) by Giovanni Segantini; these works marked the beginnings of today’s internationally acclaimed collection of early twentieth-century art. At its heart is the Secession itself, personified by Gustav Klimt, whose masterpiece The Kiss (1908) is regarded as the monumental icon of Viennese Art Nouveau.
In 1905, Gustav Klimt and a group of artists and architects, such as Otto Wagner, Josef Hoffmann, Richard Luksch, Wilhelm Bernatzik, Max Kurzweil, Wilhelm List, Carl Moll, Koloman Moser, and Emil Orlik, left the Secession. The fundamental issue that had been up for discussion was whether the decorative arts should be included in the prevalent concept of art. Klimt and his like-minded colleagues fervently advocated for art and everyday life to merge and form a unity. With its outstanding exhibition events Kunstschau (1908) and Internationale Kunstschau (1909), the Klimt Group offered such young talents as Egon Schiele, Oskar Kokoschka, Max Oppenheimer, and many others a future-oriented platform. Source
The wealth of culture that the Jewish community of Vienna developed in the short period of its flourishing - between the middle of the nineteenth century and its destruction by the Nazis - is the more astonishing as Vienna had no Jewish community of any size before the mid-nineteenth century. Jews were banned from what was then the imperial capital until the revolution of 1848 and were not fully emancipated from all restrictions of residence until 1867, as part of the reforms that followed Austria’s defeat by Prussia in the war of 1866.
The Jewish contribution to the culture of Vienna in the late nineteenth and early twentieth centuries extended across the range of cultural and intellectual activity.
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