Illustration by John Cuneo
The marriage of Christie Brinkley and Peter Cook collapsed the old-fashioned way in 2006, when she discovered that he was sleeping with his 18-year-old assistant. But their divorce trial this summer was a distinctly Internet-age affair. Having insisted on keeping the proceedings open to the media, Brinkley and her lawyers served up a long list of juicy allegations about Cook’s taste in online porn: the $3,000 a month he dropped on adult Web sites, the nude photos he posted online, the user names he favored (“happyladdie2002,” for instance, and “wannaseeall”) while surfing swinger sites, even the videos he supposedly made of himself masturbating.
Interview: "Virtual Adultery"
Ross Douthat answers questions about pornography, prostitution, the pixel-versus-flesh binary, and the strange dynamics of a national addiction.
Perhaps the most interesting thing about the porn-related revelations, though, was the ambiguity about what line, precisely, Cook was accused of having crossed. Was the porn habit a betrayal in and of itself? Was it the financial irresponsibility that mattered most, or the addictive behavior it suggested? Was it the way his habit had segued into other online activities? Or was it about Cook’s fitness as a parent, and the possibility that their son had stumbled upon his porn cache? Clearly, the court and the public were supposed to think that Cook was an even lousier husband than his affair with a teenager might have indicated. But it was considerably less clear whether the porn habit itself was supposed to prove this, or whether it was the particulars—the monthly bill, the swinger sites, the webcam, the danger to the kids—that made the difference.
The notion that pornography, and especially hard-core pornography, has something to do with marital infidelity has been floating around the edges of the American conversation for a while now, even as the porn industry, by some estimates, has swollen to rival professional sports and the major broadcast networks as a revenue-generating source of entertainment. A 2002 survey of the American Academy of Matrimonial Lawyers suggests that Internet porn plays a part in an increasing number of divorce cases, and the Brinkley-Cook divorce wasn’t the first celebrity split to feature porn-related revelations. In 2005, at the start of their messy divorce, Denise Richards accused Charlie Sheen of posting shots of his genitalia online and cultivating a taste for “barely legal” porn sites. Two years later, Anne Heche, Ellen DeGeneres’s ex, accused her non-celeb husband of surfing porn sites when he was supposed to be taking care of their 5-year-old son. The country singer Sara Evans’s 2006 divorce involved similar allegations, including the claim that her husband had collected 100 nude photographs of himself and solicited sex online.
But the attention paid to the connection between porn and infidelity doesn’t translate into anything like a consensus on what that connection is. Polls show that Americans are almost evenly divided on questions like whether porn is bad for relationships, whether it’s an inevitable feature of male existence, and whether it’s demeaning to women. This divide tends to cut along gender lines, inevitably: women are more likely to look at pornography than in the past, but they remain considerably more hostile to porn than men are, and considerably less likely to make use of it. (Even among the Internet generation, the split between the sexes remains stark. A survey of American college students last year found that 70 percent of the women in the sample never looked at pornography, compared with just 14 percent of their male peers; almost half of the men surveyed looked at porn at least once a week, versus just 3 percent of the women.)
One perspective, broadly construed, treats porn as a harmless habit, near-universal among men, and at worst a little silly. This is the viewpoint that’s transformed adult-industry icons like Jenna Jameson and Ron Jeremy from targets of opprobrium into C-list celebrities. It’s what inspires fledgling stars to gin up sex tapes in the hope of boosting their careers. And it’s made smut a staple of gross-out comedy: rising-star funnyman Seth Rogen has gone from headlining Judd Apatow’s Knocked Up, in which his character’s aspiration to run a pornographic Web site was somewhat incidental to the plot, to starring in Kevin Smith’s forthcoming Zack and Miri Make a Porno, in which the porn business promises to be rather more central.
A second perspective treats porn as a kind of gateway drug—a vice that paves the way for more-serious betrayals. A 2004 study found that married individuals who cheated on their spouses were three times as likely to have used Internet pornography as married people who hadn’t committed adultery. In Tom Perrotta’s bestselling Little Children, the female protagonist’s husband—who is himself being cuckolded—progresses from obsessing over an online porn star named “Slutty Kay” to sending away for her panties to joining a club of fans who pay to vacation with her in person. Brinkley’s husband may have followed a similar trajectory, along with many of the other porn-happy celebrity spouses who’ve featured in the gossip pages and divorce courts lately.
Maybe it’s worth sharpening the debate. Over the past three decades, the VCR, on-demand cable service, and the Internet have completely overhauled the ways in which people interact with porn. Innovation has piled on innovation, making modern pornography a more immediate, visceral, and personalized experience. Nothing in the long history of erotica compares with the way millions of Americans experience porn today, and our moral intuitions are struggling to catch up. As we try to make sense of the brave new world that VHS and streaming video have built, we might start by asking a radical question: Is pornography use a form of adultery?
The most stringent take on this matter comes, of course, from Jesus of Nazareth: “I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.” But even among Christians, this teaching tends to be grouped with the Gospel injunctions about turning the other cheek and giving would-be robbers your possessions—as a guideline for saintliness, useful to Francis of Assisi and the Desert Fathers but less helpful to ordinary sinners trying to figure out what counts as a breach of marital trust. Jimmy Carter’s confession to Playboy that he had “lusted in [his] heart” still inspires giggles three decades later. Most Americans, devout or secular, are inclined to distinguish lustful thoughts from lustful actions, and hew to the Merriam-Webster definition of adultery as “voluntary sexual intercourse between a married man and someone other than his wife or between a married woman and someone other than her husband.”
On the face of things, this definition would seem to let porn users off the hook. Intercourse, after all, involves physicality, a flesh-and-blood encounter that Internet Explorer and the DVD player can’t provide, no matter what sort of adultery the user happens to be committing in his heart.
But there’s another way to look at it. During the long, late-winter week that transformed the governor of New York, Eliot Spitzer, into an alleged john, a late-night punch line, and finally an ex-governor, there was a lively debate on blogs and radio shows and op-ed pages about whether prostitution ought to be illegal at all. Yet amid all the chatter about whether the FBI should have cared about Spitzer’s habit of paying for extramarital sex, next to nobody suggested, publicly at least, that his wife ought not to care—that Silda Spitzer ought to have been grateful he was seeking only sexual gratification elsewhere, and that so long as he was loyal to her in his mind and heart, it shouldn’t matter what he did with his penis.
Start with the near-universal assumption that what Spitzer did in his hotel room constituted adultery, and then ponder whether Silda Spitzer would have had cause to feel betrayed if the FBI probe had revealed that her husband had paid merely to watch a prostitute perform sexual acts while he folded himself into a hotel armchair to masturbate. My suspicion is that an awful lot of people would say yes—not because there isn’t some distinction between the two acts, but because the distinction isn’t morally significant enough to prevent both from belonging to the zone, broadly defined, of cheating on your wife.
You can see where I’m going with this. If it’s cheating on your wife to watch while another woman performs sexually in front of you, then why isn’t it cheating to watch while the same sort of spectacle unfolds on your laptop or TV? Isn’t the man who uses hard-core pornography already betraying his wife, whether or not the habit leads to anything worse? (The same goes, of course, for a wife betraying her husband—the arguments in this essay should be assumed to apply as well to the small minority of women who use porn.)
Fine, you might respond, but there are betrayals and then there are betrayals. The man who lets his eyes stray across the photo of Gisele Bündchen, bare-assed and beguiling on the cover of GQ, has betrayed his wife in some sense, but only a 21st-century Savonarola would describe that sort of thing as adultery. The line that matters is the one between fantasy and reality—between the call girl who’s really there having sex with you, and the porn star who’s selling the image of herself having sex to a host of men she’ll never even meet. In this reading, porn is “a fictional, fantastical, even allegorical realm,” as the cultural critic Laura Kipnis described it in the mid-1990s—“mythological and hyperbolic” rather than realistic, and experienced not as a form of intercourse but as a “popular-culture genre,” like true crime or science fiction.
This seems like a potentially reasonable distinction to draw. But the fantasy-versus-reality, pixels-versus-flesh binary feels more appropriate to the pre-Internet landscape than to one where people spend hours every day in entirely virtual worlds, whether they’re accumulating “friends” on Facebook, acting out Tolkienesque fantasies in World of Warcraft, or flirting with a sexy avatar in Second Life. And it feels much more appropriate to the tamer sorts of pornography, from the increasingly archaic (dirty playing cards and pinups, smutty books and the Penthouse letters section) to the of-the-moment (the topless photos and sex-scene stills in the more restrained precincts of the online pornosphere), than it does to the harder-core material at the heart of the porn economy. Masturbating to a Sports Illustrated swimsuit model (like Christie Brinkley, once upon a time) or a Playboy centerfold is a one-way street: the images are intended to provoke fantasies, not to embody reality, since the women pictured aren’t having sex for the viewer’s gratification. Even strippers, for all their flesh-and-blood appeal, are essentially fantasy objects—depending on how you respond to a lap dance, of course. But hard-core pornography is real sex by definition, and the two sexual acts involved—the on-camera copulation, and the masturbation it enables—are interdependent: neither would happen without the other. The whole point of a centerfold is her unattainability, but with hard-core porn, it’s precisely the reverse: the star isn’t just attainable, she’s already being attained, and the user gets to be in on the action.
Moreover, the way the porn industry is evolving reflects the extent to which the Internet subverts the fantasy-reality dichotomy. After years of booming profits, the “mainstream” porn studios are increasingly losing ground to start-ups and freelancers—people making sex videos on their beds and sofas and shag carpeting and uploading them on the cheap. It turns out that, increasingly, Americans don’t want porn as a “kind of science fiction,” as Kipnis put it—they want realistic porn, porn that resembles the sex they might be having, and porn that at every moment holds out the promise that they can join in, like Peter Cook masturbating in front of his webcam.
So yes, there’s an obvious line between leafing through a Playboy and pulling a Spitzer on your wife. But the line between Spitzer and the suburban husband who pays $29.95 a month to stream hard-core sex onto his laptop is considerably blurrier. The suburbanite with the hard-core porn hookup is masturbating to real sex, albeit at a DSL-enabled remove. He’s experiencing it in an intimate setting, rather than in a grind house alongside other huddled masturbators in raincoats, and in a form that’s customized to his tastes in a way that mass-market porn like Deep Throat and Debbie Does Dallas never was. There’s no emotional connection, true—but there presumably wasn’t one on Spitzer’s part, either.
This isn’t to say the distinction between hiring a prostitute and shelling out for online porn doesn’t matter; in moral issues, every distinction matters. But if you approach infidelity as a continuum of betrayal rather than an either/or proposition, then the Internet era has ratcheted the experience of pornography much closer to adultery than I suspect most porn users would like to admit.
It’s possible, of course, to consider hard-core porn use a kind of infidelity and shrug it off even so. After all, human societies have frequently made sweeping accommodations for extramarital dalliances, usually on the assumption that the male libido simply can’t be expected to submit to monogamy. When apologists for pornography aren’t making Kipnis-style appeals to cultural transgression and sexual imagination, they tend to fall back on the defense that it’s pointless to moralize about porn, because men are going to use it anyway.
Here’s Dan Savage, the popular Seattle-based sex columnist, responding to a reader who fretted about her boyfriend’s porn habit—“not because I’m jealous,” she wrote, “but because I’m insecure. I’m sure many of those girls are more attractive than me”:
All men look at porn … The handful of men who claim they don’t look at porn are liars or castrates. Tearful discussions about your insecurities or your feminist principles will not stop a man from looking at porn. That’s why the best advice for straight women is this: GET OVER IT. If you don’t want to be with someone who looks at porn … get a woman, get a dog, or get a blind guy … While men shouldn’t rub their female partners’ noses in the fact that they look at porn—that’s just inconsiderate—telling women that the porn “problem” can be resolved through good communication, couples counseling, or a chat with your pastor is neither helpful nor realistic.
Savage’s perspective is hardly unique, and is found among women as well as men. In 2003, three psychology professors at Illinois State University surveyed a broad population of women who were, or had been, in a relationship with a man who they knew used pornography. About a third of the women described the porn habit as a form of betrayal and infidelity. But the majority were neutral or even positively disposed to their lover’s taste for smut, responding slightly more favorably than not to prompts like “I do not mind my partner’s pornography use” or “My partner’s pornography use is perfectly normal.”
This point of view—that looking at pornography is a “perfectly normal” activity, one that the more-judgmental third of women need to just stop whining about—has been strengthened by the erosion of the second-order arguments against the use of porn, especially the argument that it feeds misogyny and encourages rape. In the great porn debates of the 1980s, arguments linking porn to violence against women were advanced across the ideological spectrum. Feminist crusaders like Andrea Dworkin and Catharine MacKinnon denounced smut as a weapon of the patriarchy; the Christian radio psychologist (and future religious-right fixture) James Dobson induced the serial killer Ted Bundy to confess on death row to a pornography addiction; the Meese Commission on Pornography declared, “In both clinical and experimental settings, exposure to sexually violent materials has indicated an increase in the likelihood of aggression.” It all sounded plausible—but between 1980 and 2004, an era in which porn became more available, and in more varieties, the rate of reported sexual violence dropped, and by 85 percent. Correlation isn’t necessarily causation, but the sharpness of the decline at least suggests that porn may reduce sexual violence, by providing an outlet for some potential sex offenders. (Indeed, the best way to deter a rapist might be to hook him up with a high-speed Internet connection: in a 2006 study, the Clemson economist Todd Kendall found that a 10 percent increase in Internet access is associated with a 7 percent decline in reported rapes.)
And what’s true of rapists could be true of ordinary married men, a porn apologist might argue. For every Peter Cook, using porn and sleeping around, there might be countless men who use porn as a substitute for extramarital dalliances, satisfying their need for sexual variety without hiring a prostitute or kicking off a workplace romance.
Like Philip Weiss’s friends, for instance. In the wake of the Spitzer affair, Weiss, a New York–based investigative journalist, came closer than any mainstream writer to endorsing not only the legalization of prostitution but the destigmatization of infidelity, in a rambling essay for New York magazine on the agonies that monogamy imposes on his buddies. Amid nostalgia for the days of courtesans and concubines and the usual plaints about how much more sophisticated things are in Europe, Weiss depicted porn as the modern man’s “common answer” to the marital-sex deficit. Here’s one of his pals dilating on his online outlets:
“Porn captures these women [its performers] before they get smart,” he said in a hot whisper as we sat in Schiller’s Liquor Bar on the Lower East Side. Porn exploited the sexual desires, and naïveté, of women in their early twenties, he went on … He spoke of acts he observed online that his wife wouldn’t do. “It’s painful to say, but that’s your boys’ night out, and it takes an enlightened woman to say that.”
The use of the term enlightened is telling, since the strongest argument for the acceptance of pornography—and the hard-core variety in particular—is precisely that it represents a form of sexual progress, a more civilized approach to the problem of the male libido than either the toleration of mass prostitution or the attempt, from the Victorian era onward, to simultaneously legislate prostitution away and hold married couples to an unreasonably high standard of fidelity. Porn may be an evil, this argument goes, but it’s the least of several evils. The man who uses porn is cheating sexually, but he isn’t involving himself in an emotional relationship. He’s cheating in a way that carries none of the risks of intercourse, from pregnancy to venereal disease. And he’s cheating with women who may be trading sex for money, but are doing so in vastly safer situations than streetwalkers or even high-end escorts.
Indeed, in a significant sense, the porn industry looks like what advocates of legalized prostitution hope to achieve for “sex workers.” There are no bullying pimps and no police officers demanding sex in return for not putting the prostitutes in jail. There are regular tests for STDs, at least in the higher-end sectors of the industry. The performers are safely separated from their johns. And freelancers aren’t wandering downtown intersections on their own; they’re filming from the friendly confines of their homes.
If we would just accept Dan Savage’s advice, then, and get over it, everyone would gain something. Weiss and his pals could have their “boys’ night out” online and enjoy sexual experiences that their marriages deny them. The majority of wives could rest secure in the knowledge that worse forms of infidelity are being averted; some women could get into the act themselves, either solo or with their spouse, experiencing the thrill of a threesome or a ’70s key party with fewer of the consequences. The porn industry’s sex workers could earn a steady paycheck without worrying about pimps, police, or HIV. Every society lives with infidelity in one form or another, whether openly or hypocritically. Why shouldn’t we learn to live with porn?
Live with it we almost certainly will. But it’s worth being clear about what we’re accepting. Yes, adultery is inevitable, but it’s never been universal in the way that pornography has the potential to become—at least if we approach the use of hard-core porn as a normal outlet from the rigors of monogamy, and invest ourselves in a cultural paradigm that understands this as something all men do and all women need to live with. In the name of providing a low-risk alternative for males who would otherwise be tempted by “real” prostitutes and “real” affairs, we’re ultimately universalizing, in a milder but not all that much milder form, the sort of degradation and betrayal that only a minority of men have traditionally been involved in.
Go back to Philip Weiss’s pal and listen to him talk: Porn captures these women before they get smart … It’s painful to say, but that’s your boys’ night out. This is the language of a man who has accepted, not as a temporary lapse but as a permanent and necessary aspect of his married life, a paid sexual relationship with women other than his wife. And it’s the language of a man who has internalized a view of marriage as a sexual prison, rendered bearable only by frequent online furloughs with women more easily exploited than his spouse.
Calling porn a form of adultery isn’t about pretending that we can make it disappear. The temptation will always be there, and of course people will give in to it. I’ve looked at porn; if you’re male and breathing, chances are so have you. Rather, it’s about what sort of people we aspire to be: how we define our ideals, how we draw the lines in our relationships, and how we feel about ourselves if we cross them. And it’s about providing a way for everyone involved, men and women alike—whether they’re using porn or merely tolerating it—to think about what, precisely, they’re involving themselves in, and whether they should reconsider.
The extremes of anti-porn hysteria are unhelpful in this debate. If the turn toward an “everybody does it” approach to pornography and marriage is wrong, it’s because that approach is wrong in and of itself, not because porn is going to wreck society, destroy the institution of marriage, and turn thousands of rapists loose to prey on unsuspecting women. Smut isn’t going to bring down Western Civilization any more than Nero’s orgies actually led to the fall of Rome, and a society that expects near-universal online infidelity may run just as smoothly as a society that doesn’t.
Which is precisely why it’s so easy to say that the spread of pornography means that we’re just taking a turn, where sex and fidelity are concerned, toward realism, toward adulthood, toward sophistication. All we have to give up to get there is our sense of decency.