The logic of porn is the logic of masturbation, where a drive that should lead a man out into the world towards the creative and self-transcending reality of relating to a woman and bringing children into the world is replaced by a selfish self-satisfaction that makes no demands upon him, which is sterile and impotent, and terminates ultimately upon himself. … The logic of porn and homosexual relations both render sex impotent and sterile, collapsing sex into little more than the stimulation of genitals and other erogenous zones for persons who end up trapped in the prison of the self. Our society is homosexualized as it reduces sex to a matter of self-stimulation and achievement of pleasure. Porn has normalized this view of sex for the society more generally. People don’t get pregnant in porn. All sex is sterile, a fruitless commerce of sexual fluids.
The transformation of the Roman world from polytheistic to Christian is one of the most sweeping ideological changes of premodern history. At the center was sex. Kyle Harper examines how Christianity changed the ethics of sexual behavior from shame to sin, and shows how the roots of modern sexuality are grounded in an ancient religious revolution. “Harper brings a classicist’s expertise to this rich, provocative account of early Christian attempts to transform Roman sexual culture and the understandings of the body, property, sexuality, and the cosmos that formed its basis. This important contribution contextualizes Christian Scripture in a more exhaustive and extensive way than most theological and biblical studies treatments do. The author shows how Christian preaching and teaching responded to social customs and understandings. He indicates the ways in which Christians both borrowed and transformed notions of fate, fortune, and self-control found in classical novels and other Christian literature. Harper also traces the arc of development of Christian sexual ethics into the first few centuries of the church, showing that not only Paul but other Christian writers and theologians as well were deeply shaped by cultural debates over the sexual role of slaves and the value of virginity. Students of classics, Christian ethics, and the New Testament will find this outstanding book indispensable.” ~ A. W. Klink in Choice
Author Matthew Rueger openly embraces this hot topic, writing compassionately with a father’s heart and adamantly with a fierce determination to outline the truth from a reasoned, conservative Christian perspective. This book came to life following a series of presentations that Rueger gave on the subjects of homosexuality and same-sex marriage. The audience? A skeptical, secular-minded bunch of college students in their ethics class at Iowa State University. Christians need to expect the unpleasant from their opponents, arm themselves with answers to common objections, and speak in clarity and love. Rueger shares a game plan for families and churches facing the future, moving from important accounts of history to the tangles of the twenty-first century.
Before making decisions about our sexual behaviors, we need to ask ourselves some questions about what we want to be doing to our brain and our body — what kind of neural tracks and networks do we want to be reinforcing through these behaviors? Do we want to be fusing sex and love? Sex and security? Sex and attachment or commitment? Sex and fidelity? Sex and trust? Sex and unselfishness? Or do we want to be fusing in our brain and in our experiences sex and violence? Sex and dominance? Sex and submission? Sex and control? We shape our brain by our choices. And we develop increasingly automatic and ingrained habits by our repeated choices. But the initial choice of which path we embark upon is up to us.
At the heart of the problem is confusion over the nature of the transgendered. “Sex change” is biologically impossible. People who undergo sex-reassignment surgery do not change from men to women or vice versa. Rather, they become feminized men or masculinized women. Claiming that this is a civil-rights matter and encouraging surgical intervention is in reality to collaborate with and promote a mental disorder.
Agender; Androgyne; Androgynous; Bigender; Cis; Cis Female; Cis Male; Cis Man; Cis Woman; Cisgender; Cisgender Female; Cisgender Male; Cisgender Man; Cisgender Woman; Female to Male; FTM; Gender Fluid; Gender Nonconforming; Gender Questioning; Gender Variant; Genderqueer; Intersex; Male to Female; MTF; Neither; Neutrois; Non-binary; Other; Pangender; Trans; Trans Female; Trans Male; Trans Man; Trans Person; Trans*Female; Trans*Male; Trans*Man; Trans*Person; Trans*Woman; Transexual; Transexual Female; Transexual Male; Transexual Man; Transexual Person; Transexual Woman; Transgender Female; Transgender Person; Transmasculine; Two-spirit
One of the reasons I think our activism is so insistent on sexual rigidity is because, in our push to make gay rights the new black rights, we’ve conflated the two issues. The result is that we’ve decided that skin color is the same thing as sexual behavior. I don’t think this is true. When we conflate race and sexuality, we overlook how fluid we are learning our sexualities truly are. To say it rather crassly: I’ve convinced a few men to try out my sexuality, but I’ve never managed to get them to try on my skin color. In other words, one’s sexuality isn’t as biologically determined as race. Many people do feel as if their sexuality is something they were born with, and I have no reason to disbelieve them. But as I and other queer persons will readily confirm, there are other factors informing our sexualities than simply our genetic codes. ¶ Part of what it means to be human is to be adaptable and elastic, to try on new identities, to try new experiences, to play with the paradigm, to bend the norm to its snapping point and see if it cracks under the pressure of its own linguistic limitations. The re-inventiveness of our human condition is one of our greatest traits, and it’s worth protecting both legally and philosophically.
Only religions still take sex seriously, in the sense of properly respecting its power to turn us away from our priorities. Only religions see it as something potentially dangerous and needing to be guarded against. Perhaps only after killing many hours online at youporn.com can we appreciate that on this one point religions have got it right: Sex and sexual images can overwhelm our higher rational faculties with depressing ease. Religions are often mocked for being prudish, but they wouldn’t judge sex to be quite so bad if they didn’t also understand that it could be rather wonderful.
Pornography did breach the dike that separated a marginal, adult, private pursuit from the mainstream public arena. The whole world, post-Internet, did become pornographized. Young men and women are indeed being taught what sex is, how it looks, what its etiquette and expectations are, by pornographic training — and this is having a huge effect on how they interact. ¶ But the effect is not making men into raving beasts. On the contrary: The onslaught of porn is responsible for deadening male libido in relation to real women, and leading men to see fewer and fewer women as “porn-worthy.” Far from having to fend off porn-crazed young men, young women are worrying that as mere flesh and blood, they can scarcely get, let alone hold, their attention.
In 2006, a particularly informative (if also exquisitely depressing) contribution to understanding hookups was made by Unprotected , a book first published anonymously. The author was subsequently revealed to be Miriam Grossman, a psychiatrist who treated more than 2000 students at UCLA and grew alarmed by what she saw. In her book she cites numbers suggesting that psychiatric-consultation hours doubled in a few years and notes that 90 percent of campus counseling centers nationwide reported an upsurge in students with serious psychiatric problems. She also describes some of her own mental-health cases and their common denominators: drinking to oblivion, drugging, one-night sex, sexually transmitted diseases, and all the rest of the hookup-culture trappings.
My conservative instinct says there’s really nothing new under the sun. Technology almost by definition is developed to solve problems (necessity, recall, is invention’s mommy). But, as conservative philosophy teaches us, the “problems” of the human condition are permanent. So while technology is ever changing, the human desires we try to satisfy with technology remain constant. For example, every innovation in mass media has been a boon to the porn industry. You can be sure that when we finally create holographic technology, it’ll be put to good triple-X use long before we have a chance to see Hamlet in digital 3-D.
Another woman on the block, a ranking government official, told me, “You know, the one thing we really have to thank … [here she tugged at an imaginary beard; those less kindly disposed toward El Jefe of the Long Wind massage imaginary horns but similarly do not speak his name] … for is that he relieved us of the Catholic curse, and so we have fewer sexual hang-ups than anyone in the Latin world. We use birth control like happy whores and we can divorce with the drop of a jockstrap.” Some 82 percent of married Cuban women 15 to 49 regularly use birth control, compared with 70 percent in the U.S.. Abortions are free of stigma and charge, and they are readily available and volubly defended by government officials. Divorce, my neighbor tells me, is so common in Cuba that the joke is that the child who actually lives at home with both biological parents will surely require psychotherapy.
Back in the twentieth century, American girls had used baseball terminology. “First base” referred to embracing and kissing; “second base” referred to groping and fondling and deep, or “French,” kissing, commonly known as “heavy petting”; “third base” referred to fellatio, usually known in polite conversation by the ambiguous term “oral sex”; and “home plate” meant conception-mode intercourse, known familiarly as “going all the way.” In the year 2000, in the era of hooking up, “first base” meant deep kissing (which was now known as “tonsil hockey”), and the groping, and the fondling; “second base” meant oral sex; “third base” meant going all the way; and “home plate” meant . . . learning each other’s names. Getting to home plate was relatively rare, however.
Intimacy is the mutual mingling of souls who are taking each other into themselves to ever increasing depths. The truly erotic is the mingling of souls. Because we are free beings, intimacy cannot be passive or forced. And because we are extremely finite, it must be exclusive. This is the metaphysical and spiritual reality that underlies the bitter violation of self experienced by the betrayed mate. It also makes clear the scarred and shallow condition of those who betray. ¶ One of the most telling things about contemporary human beings is that they cannot find a reason for not committing adultery. Yet intimacy is a spiritual hunger of the human soul, and we cannot escape it. This has always been true and remains true today. We now keep hammering the sex button in the hope that a little intimacy might finally dribble out. In vain.
One of the first things I ever said to you was that I’m old-fashioned where romance is concerned. "A dinosaur I think I called myself. Being a dinosaur, I made a huge exception to my own laws of survival when I started living with you. But I didn’t start living with you because I’d changed. I did it because I couldn’t help it. There’s a big difference. I never really thought we were living "in sin” (I’m not that Paleolithic.) But we were living with dangerously little definition by my standards, which standards are based, by the way, on my belief that romance isn’t just romance, that it naturally leads to love-making, which naturally leads to babies, who are naturally helpless creatures in a naturally beautiful but lethal world, so they naturally need as many pieces of the ancient Father-Mother-Shaman-Tribe-Home-hearth Paradigm as we are able to gracefully give them.
Luna: But Miles, don’t you see, meaningful relationships between men and women don’t last. That was proven by science. You see, there’s a chemical in our bodies that makes it so that we all get on each other’s nerves sooner or later. Miles: That’s science. I don’t believe in science. Science is an intellectual dead end. You know, it’s a lot of little guys in tweed suits and cutting up frogs on foundation grants, and… Luna: Oh, I see. You don’t believe in science, and you also don’t believe that political systems work, and you don’t believe in God, huh? Miles: Right. Luna: So, then, what do you believe in? Miles: Sex and death. Two things that come once in my lifetime. But at least after death you’re not nauseous.
That era is as long dead as the time when Indiana barbers kept the Police Gazette at the bottom of their towel drawers. We live in an age so compulsively permissive that I sometimes wonder whether anyone under 21 would know a forbidden thrill if he felt one. Norman Mailer was on the right track in “The Armies of the Night” when he protested against those who would remove the guilt from sex: Without guilt, he wrote, sex would lose half the fun.
Some forms of homosexuality today are of a similar nature, in that they are not just homosexuality but a philosophic expression. One must have understanding for the real homophile’s problem. But much modern homosexuality is an expression of the current denial of antithesis. It has led in this case to an obliteration of the distinction between man and woman. So the male and the female as complementary partners are finished. This is a form of homosexuality which is a part of the movement below the line of despair. In much of modern thinking all antithesis and all the order of God’s creation is to be fought against — including the male-female distinctions. The pressure toward unisex is largely rooted here. But this is not an isolated problem; it is imperative that Christians realize the conclusions which are being drawn as a result of the death of absolutes.
We use a most unfortunate idiom when we say, of a lustful man prowling the streets, that he “wants a woman”. Strictly speaking, a woman is just what he does not want. He wants a pleasure for which a woman happens to be the necessary piece of apparatus. How much he cares about the woman as such may be gauged by his attitude to her five minutes after fruition (one does not keep the carton after one has smoked the cigarettes).
The sexual impulse in all its degrees and nuances plays not only on the stage and in novels, but also in the real world, where, next to the love of life, it shows itself the strongest and most powerful of motives, constantly lays claim to half the powers and thoughts of the younger portion of mankind, to the ultimate goal of almost all human efforts, interrupts the most serious occupations every hour, sometimes embarrasses for a while even the greatest minds, does not hesitate to intrude with its trash, interfering with the negotiations of statesmen and the investigations of men of learning, knows how to slip its love letters and locks of hair even into ministerial portfolios and philosophical manuscripts, and no less devises daily the most entangled and the worst actions, destroys the most valuable relationships, breaks the firmest bonds, demands the sacrifice sometimes of life or health, sometimes of wealth, rank, and happiness, nay, robs those who are otherwise honest of all conscience, makes those who have hitherto been faithful, traitors; accordingly on the whole, appears as a malevolent demon that strives to pervert, confuse and overthrow everything; — then one will be forced to cry, Wherefore all this noise? Wherefore the straining and storming, the anxiety and want? It is merely a question of every Hans finding his Goethe. Why should such a trifle play so important a part, and constantly introduce disturbance and confusion into the well-regulated life of man?
[Editor: Schopenahauer goes on to answer his own question — why all the straining and storming? — saying that sex is what determines each successive generation, and that is of the highest consequence.]
Sex endows the individual with a dumb and powerful instinct, which carries his body and soul continually toward another; makes it one of the dearest employments of his life to select and pursue a companion, and joins to possession the keenest pleasure, to rivalry the fiercest rage, and to solitude an eternal melancholy.
I went to the Garden of Love,
And saw what I never had seen:
A Chapel was built in the midst,
Where I used to play on the green.
And the gates of this Chapel were shut,
And ‘Thou shalt not’ writ over the door;
So I turn’d to the Garden of Love,
That so many sweet flowers bore.
And I saw it was filled with graves,
And tomb-stones where flowers should be:
And Priests in black gowns, were walking their rounds,
And binding with briars, my joys & desires.