“This changed attitude toward slavery was, however, part of a changed attitude toward morality in general that was sweeping over Western civilization. This change was marked by the apotheosis of "change" itself. What had heretofore been regarded as moral absolutes came to be regarded as merely relative to a particular time and place—to History or Progress—with no enduring claim upon our consciences. Lincoln praised Jefferson for embodying in the Declaration "an abstract truth applicable to all men and all times." But the idea of such truth, and of the correlation of such truth with justice, was increasingly repudiated by the most educated and influential minds in the Western world. Representative of this triumph of historicism and moral relativism was historian Carl Becker's assertion in a landmark 20th-century work that "To ask whether the natural rights philosophy of the Declaration of Independence is true or false is essentially a meaningless question."”

"Morality and Birth Control", February-March, 1918, pp. 11,14.
Birth Control Review, 1918-32

Source: Lectures on The Industrial Revolution in England (1884), p. 150

"Personality Problems and Personality Growth", an essay in, The Self : Explorations in Personal Growth (1956) by Clark E. Moustakas, p. 237, later published in Notes Toward A Psychology of Being (1962).
1940s-1960s
Context: I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?
In a word if you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons. And these, it seems, may be bad reasons, or they may be good reasons.
An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child? It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature.

Source: The Purpose Driven Life: What on Earth Am I Here for?

Source: The transformation of corporate control, 1993, p. 112

Time and Individuality (1940)

Afro-Asian Conference (1965)
Context: Socialism cannot exist without a change in consciousness resulting in a new fraternal attitude toward humanity, both at an individual level, within the societies where socialism is being built or has been built, and on a world scale, with regard to all peoples suffering from imperialist oppression.

Silence is a Commons (1982)
Context: The enclosure of the commons inaugurates a new ecological order: Enclosure did not just physically transfer the control over grasslands from the peasants to the lord. Enclosure marked a radical change in the attitudes of society towards the environment. Before, in any juridical system, most of the environment had been considered as commons from which most people could draw most of their sustenance without needing to take recourse to the market. After enclosure, the environment became primarily a resource at the service of "enterprises" which, by organizing wage-labor, transformed nature into the goods and services on which the satisfaction of basic needs by consumers depends. This transformation is in the blind spot of political economy.