poster in Amsterdam (2021) Pornography has been vouched to provide a safe outlet for sexual desires that may not be satisfied within relationships and be a facilitator of sexual fulfillment in people who cannot or do not want to have real-life partners. Pornography is viewed by people in general for various reasons; varying from a need to enrich their sexual arousal, to facilitate
orgasm, as an aid for
masturbation, learn about sexual techniques, reduce stress, alleviate boredom, enjoy themselves, see representation of people like themselves, know their
sexual orientation, improve their romantic relationships, or simply because their partner wants them to. Pornography is noted for engrossing people "on more than masturbatory levels".
Aesthetic philosophers argue whether pornographic representations can be considered as expressions of
art. Pornography has been equated with journalism as both offer a view into the unknown or the hidden aspects. French philosopher
Michel Foucault remarked that, "it is in pornography that we find information about the hidden, the forbidden and the taboo". Scholars such as
Linda Williams,
Jennifer Nash, and
Tim Dean believe pornography "is a form of thinking", comprised with ideas that are way more reflective about sexuality and gender than what the creators or consumers of pornography intend. Pornography has been referred by people as a means to explore their sexuality. People have reported porn being helpful in learning about
human sexuality in general. Studies recommend clinical practitioners to use pornography as an instruction aid to show their clients new and alternative sexual behaviors as part of
psychosexual therapy. British psychologist,
Oliver James, known for his work on 'happiness', stated that "a high proportion of men use porn as a distraction or to reduce stress ... It serves an
anti-depressant purpose for the unhappy." British-American novelist,
Salman Rushdie opined that pornography presence in society is "a kind of standard-bearer for freedom, even civilisation". As per evaluation by medical professionals, pornography can neither be good nor bad as it does not endorse or advocate a single set of
values regarding sex. As such, individuals may introspect their own values with regards to sex while evaluating pornography. The relationship between pornography and its audience is found to be complex. While many users reported their use to have had positive
effects, others especially women were found to be troubled with
body image issues, the cause of which is attributed to the unrealistic image of "beauty" that pornography portrays. The increasing prevalence of alleged beauty enhancing procedures such as
breast augmentation and
labiaplasty among the common populace has been attributed to the popularity of pornography. Data from pornographic websites regarding the viewing habits of people is studied by academics to analyze the sexual preferences and mating choices. More often men look for women who have larger chest and hips, with a smaller
waist–hip ratio. Women are found to prefer men who are taller, stronger, appear highly masculine, and are in roles that can provide resources while being protective (CEO, doctor, athlete, lawmen). Studies on harmful effects of pornography include finding any potential influence of pornography on rape,
domestic violence,
sexual dysfunction, difficulties with sexual relationships, and
child sexual abuse. A
longitudinal study had ascertained that pornography use cannot be a perpetrating factor in
intimate partner violence. A 2020 study that analyzed depictions in video-pornography found that normative sexual behaviors (e.g., vaginal intercourse, fellatio) were the most commonly depicted, while depictions of extreme acts of violence and rape were very rare. There is no clear evidence to assume that pornography is a cause of rape. Several studies conclude that liberalization of porn in society may be associated with decreased rates of rape and sexual violence, while others have suggested no effect, or are inconclusive. No correlation has been found between pornography use and the practice of
sexual consent or lack thereof. Mental health experts are divided over the issue of pornography use being a problem for people. While some
literature reviews suggest pornography use can be addictive, insufficient evidence exists to draw conclusions. According to clinical psychologist and certified sex therapist
David Ley, calling pornography an "addiction" has been "an area of substantial, protracted controversy and debate". Ley explained pornography doesn't effect an adult brain or body in the way alcohol or drugs do, he said "An alcoholic going
cold turkey can have
seizures and die because their brain has become physiologically dependent on the alcohol, but no one has ever had seizures or died from not getting to watch porn when they want to." Scholars note that pornography use has no implication on public health as it does not meet the definition of a
public health crisis.
Neuroscience has noted that minds of the young are in developmental stages and exposure to emotionally charged material such as pornography would likely have an impact on them unlike on adults, and has suggested caution while enabling potential access to such material.
Opposition to pornography use is associated with sexual satisfaction, gender violence, and marital quality (wives watching pornography more frequently scored much better than the rest). Some issues of
doxing and
revenge porn had been linked to a few pornography websites. Since the mid-2010s
deepfake pornography has become an issue of concern.
Feminist outlook Feminist movements in the late 1970s and 1980s dealt with the issues of pornography and sexuality in debates that are referred to as the "
sex wars". While some
feminist groups seek to abolish pornography believing it to be harmful, other feminist groups oppose censorship efforts insisting it is benign. A large scale study of data from the
General Social Survey (2010–2018) refuted the argument that pornography is inherently anti-woman or anti-feminist and that it drives
sexism. The study did not find a relationship between "pornography viewing" and "pornography tolerance" with higher sexism—a posit that was held by some feminists; it instead found higher pornography consumption and pornography tolerance among men to be associated with their greater support for
gender equality. The study concluded that "pornography is more likely to be about the sex rather than the sexism". People who supported regulated pornography expressed lesser attitudes of sexism than people who sought to abolish pornography. Notably, non-feminists are found more likely to support a ban on pornography than feminists. Many feminists, both male and female, have reflected that the effects of pornography on society are neutral. Adult users of pornography were found more egalitarian than nonusers, they are more likely to hold favorable attitudes towards women in positions of power and in workplaces outside home than the nonusers.
Criticism A 2016 study authored by
Black feminists criticized the American adult entertainment industry for alleged omission and exclusion of
Black women in pornographic representations, particularly in the interracial genres. As pornography becomes a kind of manual on how bodies in pleasure can look, and is "one of the few places where we see our bodies--and other people's bodies," it becomes imperative on pornography to represent "variety of forms", stated the feminist scholars. Anti-pornography feminists argue that aesthetics of pornography demote Black women with undertones of racism. Gender studies scholars
Mireille Miller-Young and
Jennifer Christine Nash, in their writings on
intersectionality of race and pornography, noted that Black people have been depicted as being
hypersexual and Black women—more objectified. The scholars also noted major discrepancies in pay rates of the performers, White women have historically made 75 percent more per scene and sometimes still make 50 percent more compared to Black women. Feminist resentment about pornography tend to focus on two concerns: that pornography depicts violence and aggression, and that pornography objectifies women. Multiple analyses of pornographic videos found that Women have been overwhelmingly at the receiving end of aggression from male performers; with the reaction of Women being either positive or neutral towards aggression, which is at odds considering a report that found only 14.2% of US adult women find pain during sex as appealing. Two studies in the 1990s found that Black women were the targets of aggression and faced more violence from both Black and White men than did White women. However, more recent research from 2018 found that Black women were the least likely group of women to suffer nonconsensual aggression and are more likely to receive affection from their male partners. While Black men engaged in fewer intimate behaviors than White men; White women were found more likely to experience violence during sexual activity with White men than with Black men. Concerning Asian women, a 2016 study based on a sample of 3053 videos from Xvideos.com, found that in the 170 videos of the Asian women category, there was much less aggression, less objectification, but also the women had less agency. However, another study found that in a sample of 172 videos from Pornhub, the 25+ videos of the Asian/Japanese category had considerably more aggression than those of other categories. A 2002 study of "internet rape sites" found that among the 56 clear pictures they found, 34 had Asian women, and nearly half the sites had either an image or a text reference to an Asian woman. Findings on depictions of Asian women in pornography are inconsistent in scientific literature. The prevalence of aggression in pornography appears to be changing. A 2018 study of popular videos on Pornhub found that segments of aggression towards women are fewer now, and they have reduced gradually over the past decade with viewers preferring content where women genuinely experience pleasure.
Anti-pornography on "The great epidemic of pornography". French illustration (). Prominent anti-pornography feminists such as
Andrea Dworkin and
Catharine MacKinnon argue that all pornography is demeaning to women, or that it contributes to
violence against women–both in its production and in its consumption. The production of pornography, they argue, entails the physical, psychological, or economic coercion of the women who perform in it. They charged that pornography eroticizes the domination, humiliation, and coercion of women, while reinforcing sexual and cultural attitudes that are complicit in rape and
sexual harassment. Other sex work exclusionary feminists have insisted that pornography presents a severely distorted image of
sexual consent, and it reinforces sexual myths like: women are readily available–and desire to engage in sex at any time–with any man–on men's terms–and always respond positively to men's advances.
Pro-pornography In contrast to the objections, other feminist scholars "ranging from
Betty Friedan and
Kate Millett to
Karen DeCrow,
Wendy Kaminer and
Jamaica Kincaid" have supported the right to consume pornography. The anti-porn feminist stranglehold began to loosen when
sex-positive feminists like
Susie Bright, performers
Nina Hartley, and
Candida Royalle affirmed the rights of women to consume and produce porn. The works of
Camille Paglia established that westerners have been "
pagan celebrants" for long and pornography has been an inseparable part of
western culture.
Wendy McElroy has noted that both feminism and pornography are mutually related, with both thriving in environments of tolerance, and both repressed anytime regulations are placed on sexual expression. Societies where pornography and sexual expression is prohibited are more likely to be the places where women are often subjected to violence and sexual abuse.
Rise of feminist pornography The
lesbian feminist movement of the 1980s is considered a seminal moment for the women in porn industry as more women entered into the developmental side, allowing women to gear porn more towards women as they knew what women wanted, both from the perspective of actresses as well as the female audience. This involved making
lesbian pornography that is not merely geared towards heterosexual males—a change considered good, as for a long time the porn industry had been directed by men for men. Furthermore, the advent of the
VCR,
home video, and affordable
video cameras allowed for the possibility of
feminist pornography. Feminist porn directors are interested in challenging representations of men and women, as well as in providing sexually-empowering imagery that features many kinds of bodies.
Angela White started her own production company, AWG Entertainment, in which she has complete creative control over the content—from her partners, to the location, costumes, and the "vibe" of the video, "I am a feminist, so what I create is feminist, and I produce ethical porn, which is when everything is consensual", she said. Women are more likely to consume porn that is "female-centered" and feature acts such as
cunnilingus, a study of pornographic videos found that when men spend more time performing cunnilingus they have higher volumes of
ejaculate, an increase in sexual arousal resulting from exposure to the vaginal secretion '
copulins' during cunnilingus is reasoned to be the cause. Female-centric porn is mostly made by women, in these works the initiation of sexual activity is done by the female.
Porn for women is identified by factors like greater attention on "sensual surroundings" and "soft focus camerawork", rather than on explicit depiction of sexual activity, making the productions more warm and humane compared to the traditional porn made for heterosexual men. "If feminists define pornography, per se, as the enemy, the result will be to make a lot of women ashamed of their sexual feelings and afraid to be honest about them. And the last thing women need is more sexual shame, guilt, and hypocrisy—this time served up by feminism" —
Ellen Willis.
Pay rates Porn industry has been noted for being one of the few industries where women enjoy a power advantage in the workplace. Female performers can often dictate which male actors they will and will not work with. Porn is one of the few contemporary occupations where the
pay gap operates in the favor of women. The average actress makes fifty to a hundred per cent more money than her male counterpart.
Psychological perspective Psychologists consider pornography to be of particular relevance in the study of
intimate relationships and the development of
adolescent sexuality. Mainstream
psychology is mostly concerned with the study of
effects of pornography, while
critical psychology and
applied psychology is engaged in more nuanced and academic study of pornography. Problematic pornography use is assessed in
clinical psychology. A 2013 study refuted the notion that porn actresses have higher rates of psychological problems than regular women. The study compared 177 porn actresses with regular women of similar age, ethnicity, and marital status, and found that the porn actresses had "higher levels of self-esteem, positive feelings, social support, sexual satisfaction, and spirituality" compared to the regular women.
Psychoanalyst views In
analytical psychology, humans sexual and
religious-spiritual instincts are considered tightly associated with each other, with both sharing a common objective, which, as
Carl Jung acknowledged, is the striving of the
psyche for "wholeness". The psyche of a person is understood to be differentiated, being made-up of
traits that are
feminine and
masculine in nature. According to Jung, this differentiation allowed the formation of opposite polarities that make "
consciousness possible". According to psychologist and author Giorgio Tricarico, as an individual moves through various life experiences, their psyche approaches wholeness or the state of "
non-differentiated"—a realm of higher nondual consciousness—considered belonging to the sacred or divine. In
Hindu tantric view, the guiding image of a male and a female conjoined in sexual intercourse represent the embodiment of nondual consciousness. Men and women, however they appear, are considered microcosmic compounds of the macrocosmic principles—
Shiva (matter) and
Shakti (spirit). Shiva and Shakti, together in "perpetual union", form the nondual "
Absolute". (a personification of Shakti) in union with
Shiva—together
it forms the
self-existent nondual Absolute. 19th century portrait, in
Cleveland Museum of Art, U.S.
Sigmund Freud called the feminine Shakti "
libido that cannot be simply repressed." Self-realization or becoming aware of the " 'deep' femininity" entails dealing with the powerful sexual energy. Tantric rituals like
maithuna harness the sexual energy in order to make the male and the female principles that appear seemingly opposite-arrive into unity or a harmonious whole in the "divine feminine" or "unified divine consciousness", an idea analogous with analytical psychology's
coincidentia oppositorum. In classical Hindu thought, the nature of the
self in males and females is assessed as being
androgyne, with sexuality being a creative function of the divine to align the human self with its bipolar nature. The masculine and the feminine principles of the self were identified with Shiva and Shakti, who make-up the two
sexual polarities; by establishing a connection between the two, for the flow of erotic energy (as in an
electric circuit between positive and negative terminals for the flow of
electric current), in one's own being—by the means of sexual stimulation—through "erotic visualization" or "ritual copulation", the self would "divest" from its body identity and realign into the "
bipolar being", which, then represents a unit microcosm mirroring the nondual macrocosm; thus an individual in
being one with the absolute experiences
bliss-considered as the power of the goddess (Shakti) in a tangible form. In the Hindu tantric view, the women who participate in union rituals, thereby enabling men to attain self-realization are regarded as shakti or the goddess, as they are believed to embody
her. Recognition of the deity in an objective woman is centered upon a man's acceptance of the
subjective feminine and the primacy of her desires. Tricarico professed that modern-day pornography in its essence is a "desacralised, technological, and consumerist" equivalent of the ancient
sacred prostitution a custom that involved honoring of the sacred feminine and worship of the prostitutes as
goddess. The feminine is believed to embody particular qualities of the sacred or divine more broadly and deeply than the masculine, consequently in women, the ability to incorporate
nondualistic awareness is assumed to be higher. Tricarico argued that women in porn, through their performances of many sexual acts, would inadvertently approach the non-differentiated state, an effect which he called the "intimation of
hierophany". "Porn actresses may embody the medium to enter what used to be the realm of the sacred", he said. The actresses have been likened to the "descendants of the lost goddesses" who are now offering the gift of the "
numinous" to all through their performances, but are unacknowledged or devalued for their contributions.
Religious attitudes Many
religions have long and vehemently opposed a wide range of sexual behaviors, as a result religious people are found highly susceptible to experience great distress in their use of pornography. Religious people who use pornography tend to feel sexually ashamed.
Sexual shame—which arises from a person's perception of their self in other peoples mind, and a negative assessment of their own sexuality—is considered a powerful factor that over time governs an individual's behavior. As sexuality is interwoven into one's personal
identity, sexual shame or sexual embarrassment are found to attack the person's very sense of self. When a sexual shaming event occurs, the person attributes causation to oneself resulting in self condemnation, and experience feelings of sadness, loneliness, anger, unworthiness, and rejection, along with a perceived judgment of their self by others. In this mental landscape, a fear arises that ones sexual self needs to be hidden. This psychological process initiates and fuels further shame and lowers one's self-esteem. Sexual shame constricts the "psychic space for free play with one's sexuality". Sexual shame in people begets more
shame, and leads to a cycle of powerlessness culminating in deepening negative emotions. Those who tend to feel shame easily are found to be at greater risk for
depression and
anxiety disorders. According to clinical psychologist Gershen Kaufman, all
Sexual disorders are majorly "disorders of shame". The cause of attributing shame to sexuality is traced back to the
biblical interpretation of nakedness being shameful. Much of the
Christian mythology presented sexuality as an obstacle to be surmounted in the way of salvation. The major
Abrahamic religions condemn and consider all forms of
nonmarital and
nonreproductive sexual pleasure as unacceptable. In
Hinduism,
bhoga (sexual pleasure) is celebrated as a value in itself and is considered one of the two ways to
nirvana, the other being the more demanding
yoga. In the Hindu tantric view, watching coitus as an act of Shiva and Shakti is believed to unfurl the
Kundalini, and is considered equivalent to one's engaging in
maithuna or the fifth M of the
panchamakara. A central concept in Hinduism,
purushartha, advocates pursuit of the four main goals for happiness:
dharma (virtue),
artha (riches),
kama (pleasure), and
moksha (freedom). The pursuit of Kama was elaborated by the sage Vatsyayana in his treatise
Kama Sutra, which states that sexual pleasure and food are essential for the well-being of the body, and on both of them depend virtue and prosperity. Food, despite causing indigestion sometimes, would still be consumed regularly, and so it must be with pleasure, which must be pursued with caution while eliminating unwanted or harmful effects. As no one abstains from cooking food worrying about beggars who ask for it, or restrain from sowing wheat fearing animals that destroy the crop, similarly, instructs
Vatsyayana, that men and women acquire knowledge of Kama by the time they reach youth and pursue it even though dangers exist; and those who become accomplished in
Dharma,
Artha, and
Kama would attain highest happiness in this world and hereafter. According to
the Buddha, happiness is of two types: one derived from "domestic life" and the other from "monastic life", and between the two, monastic kind is "superior". As a result of the Buddha's effective advocacy for
monasticism, in Buddhist communities, marriage and divorce remained civil matters and never acquired sacremental significance. Counsel over
sex life for householders was minimal, while for the monks it was extensive as in
Vinaya since all sexual behaviors were meant to be suppressed for the sake of
enlightenment. The early Buddhist texts castigated women as detrimental beings. The Buddha himself said often that a woman's body is "a vessel of impurity, full of stinking filth. It is like a rotten pit ... like a toilet, with nine holes pouring all sorts of filth." Once when it came to his notice that a monk, Suddina, transgressed celibacy with his wife for the sake of progeny, the Buddha chided him saying, "It were better for you, foolish man, that your male organ should enter the mouth of a terrible and poisonous snake, than that it should enter a woman." Per the Buddha, all sexual desires are incompatible with
enlightenment. In
Buddhism, people who even derive pleasure from watching others engage in sexual activity were relegated as
pandaka (pusillanimous). The Buddha said sexuality is a
fetter that must be evaded completely and men who engage with it are "
impure" and will not be freed from "old age". After
the Buddha died in old age, subsequent generations of Buddhists resolved their problematic attitudes towards sex by accommodating different views. According to Indonesia's foremost Islamic preacher,
A. Gymnastiar, shame is a noble emotion commanded in the islamic scripture and was held high by the prophet, who had been quoted as saying "Faith is compiled of seventy branches... and shame is one of them." To cultivate shame in Muslims, their sexual gaze needs to be checked, as unchecked gaze is believed to be the door through which
Satan enters and soils the heart. In 2006, when anti-pornography protests erupted in
Indonesia, the world's most populous
Muslim-majority country, over the publication of the inaugural Indonesian edition of
PlayboyGymnastiar called for a legislation to ban pornography and embarked on a mission to shroud the state with a sense of shame, giving the slogan "the more shameful, the more faithful". During these protests, Indonesia's foremost Islamic newspaper,
Republika, published daily front-page editorials which featured a logo of the word pornografi crossed out with a red X. The Jakarta office of
Playboy Indonesia was ransacked by members of the Islamic Defenders Front (Front Pembela Islam or FPI), and bookstore owners were threatened not to sell any issue of the magazine. Consequently, in December 2008, Indonesian lawmakers signed an
anti-pornography bill into law with overwhelming political support. Highly religious people are more likely to support policies against pornography such as censorship. Ironically, regions with highly religious and conservative people were found to search for more pornography online. Religious people are prone to having obsessive thoughts regarding
sin and punishment by God over their pornography use causing them to feel ashamed, and perceive themselves to have
pornography addiction while also suffering from
OCD related symptoms. A study of sexually active religious people found those who are highly spiritually matured have less shame, while those not spiritually matured have high shame. ==See also==