It is not only by the questions we have answered that progress may be measured, but also by those we are still asking.
The type of figleaf which each culture employs to cover its social taboos offers a twofold description of its morality. It reveals that certain unacknowledged behavior exists and it suggests the form that such behavior takes.
If one would discern the centers of dominance in any society, one need only look to its definitions of "virtue" and "vice" or "legal" and "criminal," for, in the strength to set standards, resides the strength to maintain control.
Major social movements eventually fade into the landscape not because they have diminished but because they have become a permanent part of our perceptions and experience.
Stripped of ethical rationalizations and philosophical pretensions, a crime is anything that a group in power chooses to prohibit.
The passionate controversies of one era are viewed as sterile preoccupations by another, for knowledge alters what we seek as well as what we find.
There is hardly any deviancy, no matter how reprehensible in one context, which is not extolled as a virtue in another. There are no natural crimes, only legal ones.
Historically, it appears that society has capitalized on what is at most a degree of difference between the sexes in order to institutionalize the polarization of aggression.
Of all the tyrannies which have usurped power over humanity, few have been able to enslave the mind and body as imperiously as drug addiction.
The controversy between rule of law and rule of men was never relevant to women because, along with juveniles, imbeciles, and other classes of legal nonpersons, they had no access to law except through men.
That man is a creature who needs order yet yearns for change is the creative contradiction at the heart of the laws which structure his conformity and define his deviancy.
Woman throughout the ages has been mistress to the law, as man has been its master.
There is another side to chivalry. If it dispenses leniency, it may with equal justification invoke control.
The Rubicons which women must cross, the sex barriers which they must breach, are ultimately those that exist in their own minds.
Euphemisms, like fashions, have their day and pass, perhaps to return at another time. Like the guests at a masquerade ball, they enjoy social approval only so long as they retain the capacity for deception.
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