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„The first phenomenal form which the ‘experience of social crisis’ assumes in public consciousness, then, is the moral panic. The second stage is where particular moral panics converge and overlap: where the enemy becomes both many-faceted and ‘one’; where the sale of drugs, the spread of pornography, the growth of the women’s movement and the critique of the family are experienced and signified as the thin edges of that larger wedge: the threat to the state, the breakdown of social life itself, the coming of chaos, the onset of anarchy. Now the demons proliferate – but, more menacingly, they belong to the same subversive family. They are ‘brothers under the skin’; they are ‘part and parcel of the same thing’. This looks, on the surface, like a more concrete set of fears, because here social anxiety can cite a specific enemy, name names. But, in fact, this naming of names is deceptive. For the enemy is lurking everywhere. He (or, increasingly, she) is ‘behind everything’. This is the point where the crisis appears in its most abstract form: as a ‘general conspiracy’. It is ‘the crisis’ – but in the disguise of Armageddon. This is where the cycle of moral panics issues directly into a law-and-order society. For if the threat to society ‘from below’ is at the same time the subversion of the state from within, then only a general exercise of authority and discipline, only a very wide-ranging brief to the state to ‘set things to right’ – if necessary at the temporary expense of certain of those liberties which, in more relaxed times, we all enjoyed – is likely to succeed.“ (Hall et al., 2013, p. 316);„The first phenomenal form which the ‘experience of social crisis’ assumes in public consciousness, then, is the moral panic. The second stage is where particular moral panics converge and overlap: where the enemy becomes both many-faceted and ‘one’; where the sale of drugs, the spread of pornography, the growth of the women’s movement and the critique of the family are experienced and signified as the thin edges of that larger wedge: the threat to the state, the breakdown of social life itself, the coming of chaos, the onset of anarchy. Now the demons proliferate – but, more menacingly, they belong to the same subversive family. They are ‘brothers under the skin’; they are ‘part and parcel of the same thing’. This looks, on the surface, like a more concrete set of fears, because here social anxiety can cite a specific enemy, name names. But, in fact, this naming of names is deceptive. For the enemy is lurking everywhere. He (or, increasingly, she) is ‘behind everything’. This is the point where the crisis appears in its most abstract form: as a ‘general conspiracy’. It is ‘the crisis’ – but in the disguise of Armageddon. This is where the cycle of moral panics issues directly into a law-and-order society. For if the threat to society ‘from below’ is at the same time the subversion of the state from within, then only a general exercise of authority and discipline, only a very wide-ranging brief to the state to ‘set things to right’ – if necessary at the temporary expense of certain of those liberties which, in more relaxed times, we all enjoyed – is likely to succeed.“ (Hall et al., 2013, p. 316)