If God exists and He is the cause of truth, beauty and goodness then His death would remove those qualities from human experience.
If God does not exist then truth, beauty and goodness cannot be caused by him and so their existence in the human experience cannot be dependent on His existence.
These are crayon sketches of two possible positions regarding the relationship of virtue to the existence of God.
In a post on the painter Francis Bacon at OpenDemocracy the author confuses these two positions. Specifically they confuse the preconditions of the former with the consequences of the latter.
They find the exemplification of this mummers' atheism in the painting of Francis Bacon. Bacon cannot be touched by the grace of God for a very good reason that they neglect to mention for some reason. Despite this, Bacon treats both sacred and profane subjects equally in his art. This is an a-theistic art (rather than an anti-theistic art) but it is not a design for life for atheists or the only possible experience of a Godless universe, even for Bacon.
Marie Antoinette
Somebody has to be holding the parcel when the music stops. Their coronation can be useful for closing any messy chapters in the (art) history books. A career awaits, the messy and unprofessional lived experience of actually doing something needs tidying up for professional presentation.
Charlie McCarthy
The gentrification of the social graph's captured aesthetics. The managerialist pastoral of relationism applied to reclaiming the messy emergence and sociality of Web 2.0. The Foxy-Whiskered Gentleman playing at being Jemima Puddleduck.
Nelson Muntz
Pointing and laughing at YouTube videos is one thing. Pointing and laughing at the history of art computing is the same thing. This is what semiotics does in as much as it does anything. It contributes to the cultural heat death of corporate information culture.
Damien Hirst's diamond skull "For The Love Of God", 2007, is owned fractionally by Hirst, his dealer and an anonymous investment group. As the monetary value of the work rises and falls, the value of the fraction of it owned by each investor in the work will rise and fall with it. Their values have proportion and relations.
It's possible to imagine short selling, leveraging and other financial abstractions and transformations being applied to this value. The fact of their application might affect the monetary value of the work. And the monetary value of the work is in no small way part of the work aesthetically. The economics of the work reach into its aesthetics.
Ashley Bickerton's "Le Art (Composition with Logos 2)", 1987, is covered with a number of corporate logos. The recognizability and relevance of the logos is part of the aesthetics of the work. The work will change as the fortunes of the companies or their logos vary.
With both Hirst's work and Bickerton's there is still a physical artwork as the ground for the financial figures of the aesthetics of the piece. As with relational art, a more thorough dematerialization of the artwork (a greater primacy for its gross ideological rather than aesthetic principles) might require a greater physicality. Rather than a work of pure economic figures, the ground of a flea market (or its haute couture equivalent, an auction house) might be required.