It often seems to be argued today that you shouldn't be judgmental about others. Yet, at the same time, those who make this argument typically haven't stopped making moral judgments - just shifting their focus. See the following couple of examples:
The scenario sketched in these paragraphs captures two very different moments in recent American history. One is the early 1960s, exactly the moment when tobacco is ubiquitous, roundly defended by interested parties, and widely accepted as an inevitable social fact — and is about to be propelled over the cliff of respectability and down the other side by the surgeon general’s famous 1964 “Report on Smoking and Health.” The resulting social turnaround, though taking decades and unfolding still, has nevertheless been nothing short of remarkable. In 1950, almost half the adult American population smoked; by 2004, just over a fifth did. Though still in common use and still legally available, cigarettes somehow went from being widely consumed and accepted throughout the Western world to nearly universally discouraged and stigmatized — all in the course of a few decades.
The other moment in time captured by the opening description is our own, except that the substance under discussion this time around is not tobacco, but pornography — especially internet pornography, which today is just about as ubiquitous, as roundly defended by interested parties, and as widely accepted as an inevitable social fact as smoking was 50-odd years ago.
... Today’s prevailing social consensus about pornography is practically identical to the social consensus about tobacco in 1963: i.e., it is characterized by widespread tolerance, tinged with resignation about the notion that things could ever be otherwise. After all, many people reason, pornography’s not going to go away any time soon. Serious people, including experts, either endorse its use or deny its harms or both. Also, it is widely seen as cool, especially among younger people, and this coveted social status further reduces the already low incentive for making a public issue of it. In addition, many people also say that consumers have a “right” to pornography — possibly even a constitutional right. No wonder so many are laissez-faire about this substance. Given the social and political circumstances arrayed in its favor, what would be the point of objecting?
... But this widely held belief, while understandable, overlooks a critical and perhaps potent fact. The example of tobacco shows that one can indeed take a substance to which many people are powerfully drawn and sharply reduce its consumption via a successful revival of social stigma. What might this transformation imply for today’s unprecedented rates of pornography consumption? Perhaps a great deal. For in one realm after another — as a habit, as an industry, as a battleground for competing ideas of the public good — internet pornography today resembles nothing so much as tobacco circa a half-century ago.
- Excerpted from a Hoover Institute report: Is Pornography the New Tobacco?
The second example comes from another Hoover Institute report: Is Food the New Sex? (HT: James Choi):
[W]hat the imaginary examples of Betty and [her 30-year-old granddaughter] Jennifer have established is this: Their personal moral relationships toward food and toward sex are just about perfectly reversed. Betty does care about nutrition and food, but it doesn’t occur to her to extend her opinions to a moral judgment — i.e., to believe that other people ought to do as she does in the matter of food, and that they are wrong if they don’t. In fact, she thinks such an extension would be wrong in a different way; it would be impolite, needlessly judgmental, simply not done. Jennifer, similarly, does care to some limited degree about what other people do about sex; but it seldom occurs to her to extend her opinions to a moral judgment. In fact, she thinks such an extension would be wrong in a different way — because it would be impolite, needlessly judgmental, simply not done.
On the other hand, Jennifer is genuinely certain that her opinions about food are not only nutritionally correct, but also, in some deep, meaningful sense, morally correct — i.e., she feels that others ought to do something like what she does. And Betty, on the other hand, feels exactly the same way about what she calls sexual morality.
