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Noua morala |
Ce citim |
Scris de Ninel Ganea |
Marţi, 26 Februarie 2013 01:05 |
In aparenta, traim in niste vremuri in care moralitatea a fost depasita. Nimeni nu mai face judecati morale astazi fara sa nu aiba inevitabil reflexe de inadecvare. Nu doar din considerente personale, ci si pentru ca nimeni nu mai crede ca exista vreo morala. “Fiecare poate face ce vrea, daca nu deranjeaza pe altul”, a devenit maxima modernitatii, desi “deranjul” poate suscita interpretari continue, cata vreme nu poate fi incadrabil intr-o traditie. A condamna o atitudine sau o practica e un semn evident de intoleranta, bigotism si habotnicie. Nu exista valori tari. Viata fiecarui individ reprezinta un experiment “creator”, in care toate alternativele sunt la fel de bune. Virtutile au fost inlocuite de valori, acestea fiind reductibile la fiecare individ in parte. Intre valori diferite nu se poate transa, deci “anything goes”. Inutil sa mai amintim ca nu poate fi vorba de legiferarea moralitatii. Suntem asigurati ca asa stau lucrurile in postmodernitate dar, daca urmarim lectia lui Gertrude Himmelfarb din “The De-moralization of society”, observam, de fapt, doar o renuntare la morala traditionala, si nu la morala in sine. De fapt, contra si subcultura secolului XIX au devenit curentul majoritar al zilelor noastre. Ceea ce ieri reprezenta un delict moral astazi a devenit normal, cu consecinta de rigoare ca normalul de ieri se vede trimis la periferie. De pilda, “the kind of family that has been regarded fo centuries as natural and moral – the burgeois family, as it is invidously called – is now seen as pathological, concealing behind the façade of respectability the new “original sin”, child abuse. While crime is underreported because we have become desentized to it, child abuse is grossly overreported, including fantasy imagined (often inspired by therapist and socialist workers) long after the supposed events”. Puteti sa adaugati aici si nesfarsitele exemple negative despre familia traditionala din contextul narativ al zilelor noastre (Holywood + MTV). In alta ordine de idei, neutralitatea morala nu reprezinta altceva decat o iluzie, observabila cu ochiul liber in valul de legi contra discriminarii, dar nu numai. In Romania exista si o agentie guvernamentala care se ocupa strict cu legiferarea noii moralitatii, dar nu e nimic exceptional aici. Se intampla aproape peste tot. Cei care se declara dincolo de bine si rau, libertinii de toate culorile si orientarile, se fac vinovati cel putin de ignoranta. Pentru ca sub fatada “eliberarii” de prejudecati, traditie si religie se iveste spectrul hidos al unui fundamentalism corect politic. Si nimic bun, in rest. De exemplu, a condamna (moral) o partida de sex intre doi copii de 14 ani , desfasurata in toaleta scolii, reprezinta o dovada de “imbecilitate” si retardare democratica. “…sexul la 14 ani e o chestiune pe cat de fireasca, pe atat de importanta si ca, daca le inoculezi unor tineri aflati la prima lor experienta sexuala ideea ca sexul in sine e o chestie rea si rusinoasa s-ar putea sa-i traumatizezi pe viata” (Alina Pavelescu ,istoric, - Intoleranta ca brand de tara). Aceste opinii nu reprezinta cazuri izolate, desi pentru a capata respectabilitate sunt prezentate drept strigate ale unor singuratici intr-un desert de prostie si rea-vointa. Nici vorba de asa ceva. Ele au devenit cultura si “morala telescopica” a noii majoritati intelectuale. Din acest motiv, astazi avem nevoie de curaj si istetime pentru a ramane nonconformisti si a ne pastra libertatea personala. “Telescopic morality has the effect not only of distancing the new morality from the old; it also distances moral responsibility from the moral agent. We have become accustomed to the transference of responsibility from the individual to society – from the criminal to the economic and social conditions that are the presumptive causes of his criminality. What is new about the new morality is the shift of responsibility from one individual to another. In cases of rape or racial disputes, the New Victorian almost invariably places the burden of guild upon the “privileged” or “hegemonic person – the man rather than the woman, the white rather than the black (…) Their real kinship is not to the Victorians but to George Orwell’s Big Brother”. |