>>15
The imputation that you allow yourself there, Mousie, is "specious" in the archaic, pre-18th-century sense that one often still encounters in Gibbon. i.e. plausible and convincing on initial examination. (In modern English the meaning has shifted and the word has come to mean just "very likely false").
You'll be aware, after all, as an admirer and sympathizer of Dolly's and Camel's, that one could well hazard an exactly analogous imputation in respect, say of feminism: namely, that feminists only "claim to hate" men's tendency to turn women into one-dimensional sexual objects and commodities because they themselves DON'T get as many chances as they'd like to to objectify and commodify men.
Likewise, one could attempt the imputation in respect of socialism that socialists only oppose privilege and divisive, hierarchical social structures because they DON'T themselves enjoy the privileges and distinctions that they "claim to hate".
Or in respect of Christianity that Christians only "claim to hate" sin because they don't themselves get all the chances they'd like to to commit the acts that they condemn as sinful.
Or to put all that another way, Mousie: your specious (in the 18th-Century sense) imputation regarding my reasons for condemning "circle-jerks" and "mutual admiration societies" - phenomena marvellously exemplified by a recent post of yours, in which you ran through a list of just about everyone I had criticized in one of my posts and canonized them, just about one and all, as saints without fault or blemish, reaping as your reward for that a great effusion of typically fascistically unanimous "viva Mousie!"s among the habitués of the Tinychat - your specious imputation there, I say, must surely be one of the cheapest, most facile and most worn-out rhetorical tricks in the book: "Someone opposes something; plainly a case of sour grapes."
Personally, I prefer to take a stance in such matters that is "specious" neither in the pre-18th-Century nor in the modern sense and to assume that, most frequently, the reason and motive that people have for "claiming to hate" something is that they actually DO hate it and that they wouldn't engage in the practices that they condemn EVEN IF they were offered the chance to do so.
I'm far from irrecognizant of the many excellent lessons that are to be be drawn from Aesop's fables - the "sour grapes" imputation among them - but feel obliged to point out to users of the board that the most astute and exact characterization of their worth was surely John Locke's, who described them as "apt to delight and entertain a child."
Among adults, it very often happens that things are despised not because they are secretly desired, but simply because they are despicable.