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About This Book
Shapiro captures a generation through first-person reporting, interviews with refugees from the porn industry, conversations with psychologist, educators, and students, and a telling cultural critique.
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CHAPTER ONE
A GENERATION LOST
âVirtue is harder to be got than knowledge of the world; and, if lost in a young man, is seldom recovered.â
I am a member of a lost generation. We have lost our values. We have lost our faith. And we have lost ourselves.
As societal standards and traditional values have declined, and the crassest elements of sexual deviancy and pornography have taken over the public square, it is the youngest Americans who have paid the price. Never in our countryâs history has a generation been so empowered, so wealthy, so privilegedâand yet so empty.
This book is not written from the perspective of a parent, a sociologist, or a teacherâbut of a peer. This is my generation: the porn generation. And for good or ill, we are Americaâs future.
Over the latter half of the twentieth century, the forces of moral relativism, radical feminism, and generational nihilism have gradually destroyed the foundation of our own greatness. Instead of adopting stronger moral standards, our society has embraced the lure of personal fulfillment.
dp n="11" folio="2" ?In a world where all values are equal, where everything is simply a matter of choice, narcissism rules the day. Our culture has bred hollow young men, obsessed with self-gratification. Young women are told to act like sex objectsâand enjoy it. The revisionist historians have effectively labeled obscenity as a right that the Founding Fathers sought to protect. Society told the porn generation that final moral authority rests inside each of usâand in our vanity, we listened.
The mainstream acceptance of pornography has become a social fact. Order a movie. Walk past your local news shop. Log on to the Internet. Itâs everywhereâin your Blockbuster, your newspaper, your inbox. Weâve replaced faith and family with a warped image of sex and self-satisfaction that ridicules the concept of purity and mangles the most sacred ideals of matrimony.
Traditional authority figuresâparents, community leaders, even Godâhave been discarded. The new authority figures of the porn generation are many, and nearly all are members of a coarsened pop cultureâone fed by the destructive malaise of the relativist world. Sex ed instructors, university professors, advertisers, Hollywood actors, MTV artists and assorted celebrities (A-, B-, and C-list) act as the new elders of a church of corrupt, shallow, and materialistic humanism.
The porn generation now inhabits a world where âempowermentâ means sex with no strings attached. The old faith and traditional morality was too bourgeois, archaic, sexist, and close-minded for this brave new world. Our new god is Tolerance of all behavior, our new credo âlive and let live.â
The real Charlotte Simmons
As children, members of the porn generation are presented with morally subversive sexual education programs at increasingly younger ages. Nine-year-olds are lectured about condom use. Twelve-year-olds are pushed to make decisions about their sexual orientation. Fifteen-year-olds are expected to have said goodbye to virginity.
In college, drug use, alcohol use, and sexual experimentation are the norm. As one Harvard girl told me, âWeâre jaded, and itâs fun.â Fun to this girl meant trips to Amsterdam to smoke different types of marijuana. 1 To others, fun means binge drinking or random sex.
According to a survey of college students conducted by Details magazine and Random House, 46 percent had had a one-night stand, 43 percent had cheated on a steady partner, 21 percent had tried to get someone drunk or high to get them in bed, and 32 percent had slept with someone knowing they would never call again. On average, respondents had had 6.4 sex partners in their lives; 14 percent had 6â9 sex partners, 7 percent had 10â14, 4 percent had 15â19, and 3 percent had 25 or more. Thirty-six percent of respondents had had sex with someone they didnât like, and 28 percent had used pot during sex.2
The limitless sexual license of the porn generation is not without consequence. It leads to spiritual desensitization, emotional removal, and lack of commitment. The sad fact is that Tom Wolfeâs literary characterization of a young girl, Charlotte Simmons, carries enormous weight because it is so true.
Simmons starts her college experience as a leader, a fighter, a moralist at fictional Dupont University. Early on, she protests the âlive and let liveâ morality that pervades the university:
At Dupont . . . everybody thinks youâre kind ofâofâsome kind of twisted . . . uptight . . . pathetic little goody-goody if you havenât had sex. Girls will come right out and ask youâgirls you hardly even know. Theyâll come right out and ask youâin front of other girlsâif youâre a V.C., a member of the Virginâs Club, and if youâre stupid enough to say yes, itâs an admission, like you have some sort of terrible character defect. . . . Thereâs something perverted about that.3
Simmons realizes that without the safety net of family morality, she is in serious moral danger:
Right here was the point where she either cried out or she didnât cry out. Momma, only you can help me! Who else do I have! Listen to me! Let me tell you the truth! Beverly doesnât just return in the dead of the night and âgo to bed really lateâ! She brings boys into bedâand they rut-rut-rut do itâbarely four feet from my bed! She leads a wanton sex life! The whole place does! Girls sexile each other! Rich girls with 1500 SATs cry out âI need some ass!â âIâm gonna go out and get laid!â. . . Mommaâwhat am I to do ... 4
But Charlotte doesnât cry out to her family for help, and she doesnât extract herself from the moral mire that surrounds her. By the end of the book, she has capitulated to peer pressure, lost her virginity, and given in to the values of her surrounding environment. She has undergone deep depression, and she has emerged a shallower person for her experiences.
There are thousands of Charlotte Simmonses in the porn generation. When youâre surrounded by encouragement leading you toward subjective morality, sexuality and hedonism, when you canât retreat to a safe haven, itâs simply easier to capitulate than to fight.
The lure of sexual privacy is so strong that it tends to overwhelm even the most moral among us. Most of us carry the belief that no one else should be privy to knowledge about our sexual practicesâa belief primarily based on the most basic principles of monogamy. Something inside us resonates to the words of Justice William O. Douglas in Griswold v. Connecticut, the Supreme Court case first creating the nonexistent Constitutional âright to privacyâ: âWould we allow the police to search the sacred precincts of marital bedrooms for telltale signs of the use of contraceptives? . . . We deal with a right of privacy older than the Bill of Rightsâolder than our political parties, older than our school system.â5
It is no accident that the social liberals chose sexuality as the starting point in their crusade against traditional morality. Purveyors of the new morality have been hard at work, âdefining deviancy down,â as Senator Daniel Patrick Moynihan explained in 1993. He posited that âthe amount of deviant behavior in American society has increased beyond the levels the community can âafford to recognizeâ and that, accordingly, we have been re-defining deviancy so as to exempt much conduct previously stigmatized, and also quietly raising the ânormalâ level in categories where behavior is now abnormal by any earlier standard.â 6 This has meant encouraging all forms of sexual expression, among other things.
Syndicated columnist Charles Krauthammer pointed out that alongside the movement to âdefine deviancy down,â there is a concurrent movement to âdefine deviancy upâ: âAs part of the vast social project of moral leveling, it is not enough for the deviant to be normalized,â Krauthammer wrote. âThe normal must be found to be deviant.â7
Defining deviancy up has meant stigmatizing those who obey the dictates of traditional sexual morality as fools, ascetics, or latent homosexuals. It has also meant stigmatizing moralists as fascists and hypocritesâfascists, because we wish to impose our morality on others; hypocrites, because inevitably, some of us have not been completely pure.
We are not fascistsâin fact, fascismâs Nietzschean ideals are antithetical to traditional morality. We are Republicans and Democrats. We have the right to vote for general societal morality as expressed by our duly elected lawmakers. Social liberals seek to impose their amorality, albeit far less democratically; they push their viewpoint through pop culture, the education system, the judiciary, and the media. As for hypocrisy, that too is a weak argumentâit is always better to do the wrong thing but say the right thing than to both say and do the wrong thing.
Yet it is impossible for all but the most extreme liberals in our society to ignore the truth: that tolerance of every social behavior is now the norm. In the absence of community-promoted traditional standards, subjectivism reigns. Nothing is expected of anyone; everyone may make his own rules about what is best.
The âlive and let liveâ societal model is a recipe for societal disaster. The myopic question posed by advocates of the new, âTolerant,â morality is: âHow does my immoral behavior hurt you?â But the overwhelming truth is that these are not individual acts, but inherently social acts with social consequences. And when society sanctions and encourages your immoral behavior, that does have an impactâit doesnât just hurt me, but it hurts my future children as well.
dp n="15" folio="6" ?Truth and consequences
If millions of people accept the deviant as normal, that reshapes society in vastly destructive ways. Moral self-destruction may seem to have no consequences for an individual, but the destruction of societal standards always has consequences.
When the stigma left single motherhood, society felt the sting in rising rates of single motherhood and juvenile crime. When the stigma left sexual licentiousness, society felt the sting in rising rates of teen pregnancy, sexually transmitted disease, emotional emptiness, and nihilism. Your immoral personal behavior may not affect me, but exempting your immoral behavior from societal scrutiny certainly does. A society without standards is an unhappy, unhealthy societyâa society with no future. And all of us have to live in that society.8
Nihilism, narcissism, and hedonism are natural results of the chaotic existential subjectivism popularized by the Left. If the hallmark of the baby boomers was rebellion, the hallmark of my generation is jadedness. Nothing really mattersâweâre cosmically alone. As Dr. Eddie Jessup puts it in Paddy Chayefskyâs Altered States, âEver since we dispensed with God, weâve got nothing but ourselves to explain this meaningless horror of life.â9 Life is truly a horror when the only moral authority is ourselves, because escapismâhedonismâis the logical result.
No generation has ever had the benefits of convenience that my generation does, but instead of using our extra time to live, we seek to kill it. People eight to eighteen years old now spend an average of six hours and twenty-one minutes each day watching television, listening to the radio or to CDs, using the computer for non-school purposes, and playing video games. Thatâs as opposed to just over two hours per day spent hanging out with parents, only an hour and a half doing physical activity, and under an hour doing homework.10
Drug use is another form of escapism. Forty percent of twelfth graders have tried illegal drugs.11 While only 18 percent of parents believe that their children have tried marijuana, 39 percent actually have; 60 percent of teens say their friends have tried it.12 Smoking pot is so commonplace that Democratic presidential candidates are now expected to discuss their experiences with weed on MTV. When I told one of my classmates that I wouldnât date girls who had tried drugs, he stated quite seriously, âDude, thatâs just unrealistic.â
Finally, thereâs sex. Existentialism and subjectivism are lonely because narcissism is lonely. If you build the world to your own specifications, and everyone else does as well, social contact becomes nearly impossible. Loveâthe attempt to reach out to another person, to bring that person into your worldârequires a faith to which the jaded can never aspire. It is becoming rarer and rarer to find true romantics. In an age of jadedness, the only human contact becomes solely physical, an outward expression of the nihilism that consumes the soul. As society accepts solely physical relationships as an inevitable outgrowth of the destruction of traditional morality, solely physical sex becomes more common.
After they helped toss out traditional sexual mores in the name of âTolerance,â some in the media have recognized the disturbing social trends, and have given front-page coverage to the âshockingâ rise of teen oral sex and promiscuity. And so we have Katie Couric stating that âWhether itâs the cover of your favorite magazine, the music videos your kids are watching, or primetime TV, sex is everywhere,â13 and noting that âNo matter your childâs age, S-E-X either has or will come up at some point. I recently spent a weekend with twenty teens from all across the country between the ages of thirteen and seventeen for a revealing and sometimes shocking conversation.â14
But why should the mainstream media be shocked? After all, theyâve been promoting the breakdown of traditional morality for years. The social liberals in Hollywood, television, and the media are learning a difficult lesson: You canât chop away at the foundations of sexual morality for decades and still expect the structure to stand.
Today, one in five adolescents says that they had sex before age fifteen. 15 Two-thirds of suburban and urban twelfth-graders have had sex; 43 percent of suburban and 39 percent of urban twelfth-graders have had sex outside of a âromantic relationship.â16 Each day, eight thousand teenagers in the United States contract a sexually transmitted disease.17
dp n="17" folio="8" ?Believe it or not, the number of young people who call themselves virgins is actually on the riseâbut âvirginâ often means that young people are having oral sex, rather than vaginal intercourse. One study, by Peter Bearman of Columbia University and Hanna Brockner of Yale, found th...
Table of contents
- Title Page
- Dedication
- CHAPTER ONE - A GENERATION LOST
- CHAPTER TWO - FUN WITH BANANAS
- CHAPTER THREE - CAMPUS CARNALITY
- CHAPTER FOUR - POP TARTS
- CHAPTER FIVE - WHERE PIMPS AND HOS RUN FREE
- CHAPTER SIX - TEENYBOPPERS
- CHAPTER SEVEN - ABERCRAPPY & BITCH
- CHAPTER EIGHT - TV VS. VIRGINITY
- CHAPTER NINE - PORN AND POPCORN
- CHAPTER TEN - THE LOTION PICTURE INDUSTRY
- CHAPTER ELEVEN - TAKING A STAND
- CHAPTER TWELVE - ROUNDTABLE
- Acknowledgments
- NOTES
- INDEX
- Copyright Page