Better porn with de Botton

There is scope to re-think the porn industry.

Not content with ruminating on work, happiness, or airport queues, philosopher Alain de Botton has now turned his restless attentions to the promotion of an ethical porn movement, as reported here on Friday by the New Statesman’s Helen Lewis. De Botton plans to launch the "Better Porn" campaign and website promoting "pornography in which sexual desire would be invited to support, rather than permitted to undermine, our higher values." Sex-positive feminists and ethical sex enthusiasts, particularly within the kink community, have of course been espousing this for a while. Yet even if he is late to the party, de Botton’s campaign is ripe for the championing. Contrary to popular myth, the sex industry is not entirely recession-proof and while commercial porn will never run dry so long as there’s money in circulation, the faltering flow of finance makes it a good time to dump quantity for quality.

As idealistic as de Botton’s project may sound, even in the face of the internet’s daemonic libertarianism, there is nothing inevitable about the ethical paucity of our porn. 30 years ago, before the internet had tempted adult fantasy over to the crass side, Angela Carter encapsulated the sentiment in the opening line to The Sadeian Woman: “Pornographers are the enemies of women only because our contemporary ideology of pornography does not encompass the possibility of change, as if we were the slaves of history and not its makers”. Replace "women" with "21st century humans" and there is De Botton’s campaign. Right now, we may have the porn we deserve but we can make better. Mass production of anything, food, furniture, fashion, may serve a market but usually at the price of ethics.  Porn is no different. Blaming poor porn on atavistic urges is lazy and historically inaccurate. Better porn just requires letting our brains, rather than consideration for our bank balances, lead our late-night Google searches.

Following the murder of Bristol architect Joanna Yeates, in which it was revealed that her murderer Vincent Tabak had a taste for strangulation porn, the reactionary cry from the left and right, feminists and conservatives alike, was that such porn needed banning. I suggested we produce an ethical stamp for porn, something which has always been particularly resonant for the BDSM/kink kind, where social and legal prejudice, and the complications of the pleasure/pain-driven dynamic has heightened the need to prove harmless production. The responsibility of companies like kink.com in stepping up to the ethical mark proves it can be done, and De Botton should look to such models as he builds his Better Porn campaign.

Imagining that De Botton is successful, such is the relationship between need and want, between desire, its permissions and possession, a subculture of unethically produced porn would be bound to persist. But it would be cowardly to reject an ethical model on that basis, and what price the reduction of the populace’s guilt if we knew most porn stars were genuinely and consensually performing?

The most difficult challenge for de Botton won’t be persuading people that his kind of porn is better, but that it’s sexy.  As Camille Paglia observed wryly, if somewhat unfairly, about feminism, "leaving sex to the feminists is like letting your dog vacation at the taxidermist’s". The personal is political has rarely made for hot interracial or doctor/nurse tableaux. So while ethical porn will always face the taxidermist test, the last thing we need is an obsession with cleaning up our desirous taboos until what’s an offer is a dry as an Equalities Commission guide to getting it on. De Botton claims to recogise that what makes porn unethical isn’t its fantasies or explicitness, but the means of its production. He could do a lot worse than take an Arts and Crafts-style approach to his project. Avoid elitism, invoke passion, and society will be better off for its production. (Stuffed animals probably need not apply).
 

Photograph: Getty Images

Nichi Hodgson is a writer and broadcaster specialising in sexual politics, censorship, and  human rights. Her first book, Bound To You, published by Hodder & Stoughton, is out now. She tweets @NichiHodgson.

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Amoris Laetitia: papal document on love and the family goes easy on divorcees; rejects abortion and contraception

Despite inclusive language, the document also maintains the church's stance on gay marriage.

At midday today, Pope Francis released Amoris Laetitia, a document containing recent Catholic Church thinking on love and the family. 

It's an "apostolic exhortation", so not to be confused with a (more authoritative and weighty) papal encyclical, but it has been hotly anticipated thanks to its controversial subject matter. 

Exhortations are generally a round-up of recent Synod thinking, though following his last exhortation Francis was accused of introducing a distinctly "Marxist" spin of his own. As a result, some commentators were hoping that this release would be even more progressive - but they're likely to be disappointed. I've summarised some key points below. 

No movement on contraception

Francis emphasises that sex should only be for procreation: "no genital act of husband and wife can refuse this meaning, even when for various reasons it may not always in fact beget a new life.'"

This appears to draw back from Francis's recent (rather exceptional) suggestion that contraception could be used to avoid pregnancy during the Zika virus outbreak. 

...or abortion and euthanasia

Francis makes no allowances for abortion whatsoever in Amoris Laetitia. He even criticises the vocabulary of the pro-choice movement when he notes: "no alleged right to one’s own body can justify a decision to terminate that life" (emphasis mine). 

The pope also criticises state action on abortion and contraception:

The Church strongly rejects the forced State intervention in favour of contraception, sterilization and even abortion. Such measures are unacceptable even in places with high birth rates, yet also in countries with disturbingly low birth rates we see politicians encouraging them.

Elsewhere, he cites euthanasia and assisted dying as "serious threats to families worldwide". He says the church "firmly [opposes] these practices" but should " assist families who take care of their elderly and infirm members”. 

Gay people should be respected and defended from violence, but not marry

Francis seeks to "reaffirm that every person, regardless of sexual orientation, ought to be respected in his or her dignity...while every sign of unjust discrimination is to be carefully avoided." 

However, elsewhere he reiterates that the Synod has strongly opposed any redefinition of marraige - which includes same-sex marriage. 

On communion for remarried people 

In several places, the Pope acknowledges that "irregular situations" can make it difficult to stick to the letter of Church law: 

"It is possible that in an objective situation of sin... a person can be living in God's grace, can love and can also grow in the life of grace and charity, while receiveing the Chruch's help to this end."

In a footnote, Francis notes that this should extend to sacraments, including communion and confession, implying that those who have sinned through remarriage should be able to partake.

He quotes a particularly cutting line against those with a more purist outlook: "The Eucharist 'is not a prize for the perfect, but a poweful medicine and nourishment for the weak".  

The need for sex education

This is acknowledged as a section title in the document, which may sound impressive - but the Church has actually acknowledged that a "positive and prudent" sex education is needed since the 1960s. This, of course, would not include teachings on contraception.

Francis notes that information should be given to children at the "proper time and in a way suited to their age" . He criticises pornography as one of many negative messages that "deform" children's sexuality.

Masculinity and femininity aren't rigid

In a passage that still asserts God's role in creating two separate genders, Francis encourages families to be flexible with gender roles: 

"Masculinity and femininity are not rigid categories. It is possible, for example, that a husband’s way of being masculine can be flexibly adapted to the wife’s work schedule. Taking on domestic chores or some aspects of raising children does not make him any less masculine or imply failure, irresponsibility or cause for shame."

You can read the full exhortation here.

Barbara Speed is a technology and digital culture writer at the New Statesman and a staff writer at CityMetric.