In its original literal sense, "moral relativism" is simply moral complexity. That is, anyone who agrees that stealing a loaf of bread to feed one's … - Ellen Willis
" "In its original literal sense, "moral relativism" is simply moral complexity. That is, anyone who agrees that stealing a loaf of bread to feed one's children is not the moral equivalent of, say, shoplifting a dress for the fun of it, is a relativist of sorts. But in recent years, conservatives bent on reinstating an essentially religious vocabulary of absolute good and evil as the only legitimate framework for discussing social values have redefined "relative" as "arbitrary." That conflation has been reinforced by social theorists and advocates of identity politics who argue that there is no universal morality, only the value systems of particular cultures and power structures. From this perspective, the psychoanalytic – and by extension the psychotherapeutic – worldview is not relativist at all. Its values are honesty, self-knowledge, assumption of responsibility for the whole of what one does, freedom from inherited codes of family, church, tribe in favor of a universal humanism: in other words, the values of the Enlightenment, as revised and expanded by Freud's critique of scientific rationalism for ignoring the power of unconscious desire.
About Ellen Willis
Ellen Willis (December 14 1941 – November 9 2006) was an American essayist and critic. She was director of the cultural journalism program at New York University and co-founder of the feminist group Redstockings. She played an important role in the development of sex-positive feminism.
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To say that historical conditions made personal life possible, and with it the self-consciousness that allowed psychoanalysis to emerge, is to tell half the story: one also has to consider that the erotic impulse, ever pressing for satisfaction, had something to do with making the history that encouraged its expression.
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For my generation, formed equally by the liberating exuberance of rock and roll and the imperial brutality of Vietnam, the question of where we stood on America was inescapable. Was this nation (it!) the enemy, tyrannical abroad, hopelessly racist at home, and in the process of choking to death on a glut of consumer goods? Or were we (we!), however corrupted by various forms of power, still the source of a vital democratic impulse that fed cultural dissidence and subverted authoritarian values all over the world? I took the latter position, and through the '6os and '7os, exploring its paradoxes was a central concern of my writing.