fbpx
Articles

Tinder Mercies–Or, How Porn Destroyed Sex

/
August 19, 2015

You’ve probably already seen the Vanity Fair piece on how the dating/hookup app Tinder is changing “mating rituals” for young Americans. The article is harsh and at times graphic, so read with care and discretion. Under normal circumstances I probably wouldn’t link to it. But what this article describes is nothing less than a voluntary sex market; the way the young men in the piece describe the joy of seeing all their sexual conquests mount up, you’d think it was prostitution but with social media for currency.

The title of the piece mentions the “Dawn of the Dating Apocalypse.” That’s an excellent choice of words. The point of an apocalypse is that you can’t imagine what comes after it. I think Vanity Fair’s editorial team is asking the right question: When you have a culture of utterly meaningless sex, whose geographic and practical boundaries are all but evaporated by technology, and whose random nature is encapsulated in the frivolous “swiping” of a smartphone screen…what’s next? How could the stakes be any lower?

Of course, casual sex has been around for a long time (though I would argue that, in America, its public endorsement by the ruling and academic class is pretty recent). What hasn’t been around for a long time is the mindless rituals of social media and smartphones. What Nancy Jo Sales describes in her essay on students and Tinder is more than casual sex; it’s nearly automated sex. For the students interviewed in the piece, Tinder is a human menu, to be thumbed through for the “hottest” members. There’s no interpersonal dynamics or even the kind of hookup rituals you see in bars and nightclubs. It’s made to order sex without ever looking up from the phone.

Listen to how Sales’s subjects describe it:

“It’s instant gratification,” says Jason, 26, a Brooklyn photographer, “and a validation of your own attractiveness by just, like, swiping your thumb on an app. You see some pretty girl and you swipe and it’s, like, oh, she thinks you’re attractive too, so it’s really addicting, and you just find yourself mindlessly doing it.” “Sex has become so easy,” says John, 26, a marketing executive in New York. “I can go on my phone right now and no doubt I can find someone I can have sex with this evening, probably before midnight.”

Instant. Mindless. Easy. In other words, there’s no substantive difference between the Tinder hookup culture and pornography.

The blurry distinction in our contemporary culture between sex and masturbation is a frightening one. National Review writer Kevin D. Williamson wrote a harrowing description of the pornography industry that depicted the subsuming of sex by pornography. The porn industry hasn’t just changed how people think about sex, it’s changed how they define it. Williamson observed the intense effort that pornographers put into their products to make the solitary experience more “lifelike,” and concluded: “Porn is no longer an ersatz, last-option sexual substitute — it is an end unto itself. The…spectacle turns out to be a perverse vindication of the theories of Jacques Lacan: The signifier here has indeed taken precedence over the thing signified.”

What Williamson means is that pornography has redefined the sexual ritual–the unique attributes of real physical intimacy, even prostitution–and rewired the minds of its consumers to accommodate its fictions. The fantasy of porn is more desirable than the situations the porn actually simulates. Ergo, the age of pornography is the end of sex.

Of course, Tinder differs in that it is human bodies together. But is the proximity of bodies really enough to differentiate hookup culture from pornography? If the bodies are so disposable, so inconsequential, so ethereal in personhood, what’s the difference? Sales’s piece describes the lewd messages girls receive trying to initiate a sexual encounter. It’s important to understand that those messages aren’t merely requests for satisfaction, they are a form of satisfaction in and of themselves. That’s how pornography works. Tinder’s users are living in a sexual echo chamber. The people they let in to that chamber don’t exist as people but as instruments of satisfaction, or even lower, as “bragging rights” for their virtual selves.

What we’re seeing is that, in elite, affluent culture, where money and technology remove the barriers that most other people encounter when looking for “no strings attached” sexual recreation, the sexual ritual is reduced to masturbation. Individualistic, custom tailored, lacking personality. There’s no real difference between the hookup culture described by Vanity Fair and the culture of a million individual minds living out private fantasies via pornography. In both cases the arc of sex isn’t very long and it bends immediately towards the self.

This whole travesty reminds me of a letter that C.S. Lewis once wrote to someone on whether masturbation were ethically permissible for Christians. As only Lewis was able to do, he saw through the social claptrap of the day and got right to the heart of it:

For me the real evil of masturbation would be that it takes an appetite which, in lawful use, leads the individual out of himself to complete (and correct) his own personality in that of another (and finally in children and even grandchildren) and turns it back: sends the man back into the prison of himself, there to keep a harem of imaginary brides. And this harem, once admitted, works against his ever getting out and really uniting with a real woman. For the harem is always accessible, always subservient, calls for no sacrifices or adjustments, and can be endowed with erotic and psychological attractions which no real woman can rival.

Among those shadowy brides he is always adored, always the perfect lover: no demand is made on his unselfishness, no mortification ever imposed on his vanity. In the end, they become merely the medium through which he increasingly adores himself…. And it is not only the faculty of love which is thus sterilized, forced back on itself, but also the faculty of imagination.

“They become the medium through which he increasingly adores himself.”  That’s us, all right.

Samuel James

Samuel James serves as Communications Specialist in the Office of the President. He received his B.A. from Boyce College in Louisville, Kentucky. He and his wife, Emily, live in Louisville and have one son. Read More by this Author

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24