Links: Markets, sexuality, public transport, and failure

* “A Rare (Earth) Case of Wisdom,” or “markets work.” That the latter is still worth saying in 2014 is distressing.

* “The Boardroom and the Bedroom: How both dating and finance have been screwed by the Internet” is entertaining throughout but consider that both may raise the returns to people with long-term orientations as all the short-term oriented people flee the market. Plus those who tire of volatility will return to fundamentals. Who has written the Random Walk Down Wall Street of dating? I only invest in index funds.

* Falling short: seven writers reflect on failure.

* “Public Transit: All About Density.” Supporting dense development means supporting the environment.

* “Why Schools Can’t Teach Sex Ed in the Internet Age,” and, perhaps relatedly though on another site, “Everybody Sexts.”

* Markets matter in general and mating markets matter in particular.

* Canon G7-X review; I have an RX-100, bought used, and it is excellent.

Links: Generational gaps, dating apps, writing and dreaming, tech intellectuals, and more

* “How Anthony Weiner Exposed the Insecurities of the 1960s Generation: A half-century after the sexual revolution, the make-your-own-rules folks are no longer quite so sold on free love.” This has Camille Paglia-esque overtones.

* Dating app Tinder catches fire.

* Conversations with John le Carré.

* “An Aspiring Scientist’s Frustration with Modern-Day Academia: A Resignation.”

* Margaret Atwood on books.

* “The Tech Intellectuals;” perhaps I am one?

* “The Patriarchy Is Dead Feminists, accept it.”

* More on the fight between science and philosophy, except that science wins so soundly that characterizing the debate as a “fight” is silly.

* ‘Think About Characters Like a Sphere’: How John Cheever Wrote Inner Turmoil.

Facebook and cellphones might be really bad for relationships

There’s some possibly bogus research about “How your cell phone wrecks your relationships — even when you’re not using it.” I say “possibly bogus” because these kinds of social science studies are notoriously unreliable and unreproducible.* Nonetheless, this one reinforces some of my pre-existing biases and is congruent with things that I’ve observed in my own life and the lives of friends, so I’m going to not be too skeptical of its premises and will instead jump into uninformed speculation.

It seems like cell phones and Facebook cordon a large part of your life from your significant other (assuming you have one or aspire to have one) and encourage benign-seeming secrecy in that other part of your life. In the “old days,” developing friendships or quasi-friendships with new people required face-to-face time, or talking on the phone (which, at home, was easily enough overheard) or writing letters (which are slow, a lot of people aren’t very good at it or don’t like to write letters). Now, you can be developing new relationships with other people while your significant other is in the same room, and the significant other won’t know about the relationship happening via text message. You can also solicit instant attention, especially by posting provocative pictures or insinuating song lyrics, while simultaneously lying to yourself about what you’re doing in a way that would be much harder without Facebook and cell phones.

Those new relationships start out innocently, only to evolve, out of sight, into something more. Another dubious study made the rounds of the Internet a couple months ago, claiming that Facebook was mentioned in a third of British divorce petitions. Now, it’s hard to distinguish correlation from causation here—people with bad relationships might be more attached to their phones and Facebook profiles—but it does seem like Facebook and cellphones enable behavior that would have been much more difficult before they became ubiquitous.

I don’t wish to pine for a mythical golden age, which never existed anyway. But it is striking, how many of my friends’ and peers’ relationships seem to founder on the shoals of technology. Technology seems to be enabling a bunch of behaviors that undermine real relationships, and, if so, then some forms of technology might be pushing us towards shorter, faster relationships; it might also be encouraging us to simply hop into the next boat if we’re having trouble, rather than trying to right the boat we’re already in. Facebook also seems to encourage a “perpetual past,” by letting people from the past instantly and quietly “re-connect.” Sometimes this is good. Sometimes less so. How many married people want their husband or wife chatting again with a high school first love? With a summer college flame? With a co-worker discussing intimate details of her own failing relationship?

Perhaps relationship norms will evolve to discourage the use of online media (“Are we serious enough to de-active each other’s Facebook accounts?” If the answer is “no,” then we’re not serious and, if I’m looking for something serious, I should move on). Incidentally, I don’t think blogs have the same kind of effect; this blog, for instance, is reasonably popular by the standards of occasional bloggers, and has generated a non-zero number of groupies, but the overall anonymity of readers (and the kind of content I tend to post) in relation to me probably put a damper on the kinds of relationship problems that may plague Facebook and cell phones.

EDIT: See also “I’m cheating on you right now: An admiring like on your Facebook page. A flirty late-night text. All while my partner’s right there next to me” mentions, unsurprisingly:

A study in 2013 at the University of Missouri surveyed 205 Facebook users aged 18–82 and found that “a high level of Facebook usage is associated with negative relationship outcomes” such as “breakup/divorce, emotional cheating, and physical cheating.”

Again, I want to maintain some skepticism and am curious about studies that don’t find a difference and thus aren’t published. But some research does match my own anecdotal impressions.


* If you’d like to read more, “Scientific Utopia: II – Restructuring Incentives and Practices to Promote Truth Over Publishability” is a good place to start, though it will strike horror in the epistemologist in you. Or, alternately, as Clay Shirky points out in “The Cognitive Surplus, “[…] our behavior contributes to an environment that encourages some opportunities and hinders others.” In the case of cell phones and Facebook, I think the kinds of behaviors encouraged are pretty obvious.

Sexting and society: How do writers respond?

In a post on the relative quality of fiction and nonfiction, I mentioned that fiction should be affected by how society and social life changes. That doesn’t mean writers should read the news de jour and immediately copy plot points, but it does mean paying attention to what’s different in contemporary attitudes and expression. I got to thinking about “sexting,” an unfortunate but useful portmanteau, because it’s an example of a widespread, relatively fast cultural change enabled by technology. (Over a somewhat longer term, “From shame to game in one hundred years: An economic model of the rise in premarital sex and its de-stigmatisation” describes “a revolution in sexual behaviour,” which may explain why a lot of contemporary students find a lot of nineteenth century literature dealing with sexual mores to be tedious.)

Laws that cover sexting haven’t really caught up with what’s happening on the ground. Penelope Trunk wrote a an article called The Joys of Adult Sexting, in which she does it and thinks:

And what will his friends think of me? Probably nothing. Because they have women sending nude photos of themselves. It’s not that big a deal. You know how I know? Because the state of Vermont, (and other states as well) is trying to pass a law that decriminalizes sending nude photos of oneself if you are underage. That’s right: For years, even though kids were sending nude photos of themselves to someone they wanted to show it to, the act was illegal—an act of trafficking in child pornography.

But sending nude photos is so common today that lawmakers are forced to treat it as a mainstream courting ritual and legalize it for all ages.

Sending a naked photo of yourself is an emotionally intimate act because of the implied trust you have in the recipient. When you act in a trusting way—like trusting the recipient of the photo to handle it with care and respect—you benefit because being a generally trusting person is an emotionally sound thing to do; people who are trusting are better judges of character.

Trunk’s last paragraph explains why, despite all the PSAs and education and whatever in the world, people are going to keep doing it: because it shows trust, and we want significant others to prove their trust and we want to show significant others we trust them. You can already imagine the dialogue in a novel: “Why won’t you send me one? Don’t you trust me?” If the answer is yes, send them; if the answer is no, then why bother continuing to date? The test isn’t fair, of course, but since when are any tests in love and lust fair?

Over time, as enough kids of legislators and so forth get caught up in sexting scandals and as people who’ve lived with cell phone cameras grow up, I think we’ll see larger change. For now, the gap between laws / customs and reality make a fruitful space for novels, even those that don’t exploit present circumstances well, like Helen Shulman’s This Beautiful Life. Incorporating these kinds of social changes in literature is a challenge and will probably remain so; as I said above, that doesn’t mean novelists should automatically say, “Ah ha! Here’s today’s headlines; I’m going to write a novel based on the latest sex scandal/shark attack/celebrity bullshit,” but novelists need to be aware of what’s going on. I wrote a novel called Asking Alice that got lots of bites from agents but no representation, and the query letter started like this:

Maybe marriage would be like a tumor: something that grows on you with time. At least that’s what Steven Deutsch thinks as he fingers the ring in his pocket, trying to decide whether he should ask Alice Sherman to marry him. Steven is almost thirty, going on twenty, and the future still feels like something that happens to other people. Still, he knows Alice won’t simply agree to be his long-term girlfriend forever.

When Steven flies to Seattle for what should be a routine medical follow up, he brings Alice and hits on a plan: he’ll introduce her to his friends from home and poll them about whether, based on their immediate judgment, he should ask Alice. But the plan goes awry when old lovers resurface, along with the cancer Steven thought he’d beaten, and the simple scheme he hoped would solve his problem does everything but.

Asking Alice is asking questions about changes in dating and marriage; if you write a novel today about the agonies of deciding who to marry with the metaphysical angst such a choice engendered in the nineteenth century, most people would find that absurd and untrue: if you get married to a Casaubon, you divorce him and end up in about the same circumstance as you were six months before you started. But a lot of people still get married or want to get married, and the question is still important even if it can’t drive the plot of a novel very well. It can, however, provide a lot of humor, and that’s what Asking Alice does.

A lot of literature, like a lot of laws, is also based on the premise that women don’t like sex as much as men, don’t or won’t seek it out, and are automatically harmed by it or wanting it. This is a much more tenuous assertion than it used to be, especially as women write directly about sex. A novel liked Anita Shreve’s Testimony, discussed extensively by Caitlin Flanagan here and by me here, engages that idea and finds it somewhat wanting. So does the work of Belle de Jour (now revealed as Dr. Brooke Magnanti), who basically says, “I worked as a hooker for a long time, didn’t mind it, and made a shit ton of money because I made a rational economic decision.” A lot of academic fiction premised on professors having sex with students examines the idea that female students can want/use sex just as much as men; this is how Francine Prose’s Blue Angel works, and Prose is a canny observer of what’s going on and how it connects to the past.

Note that women wrote all these examples, which I don’t think is an accident, since they’re probably less likely to put other women on pedestals than men are. I’ve been reading a lot of sex memoirs / novels written by women (Never the Face; Nine and a Half Weeks; two of Mary Karr’s memoirs, which are good but overrated; Abby Lee (British sex blogger); Elisabeth Eaves’ Bare) in part because I want to write better female characters. After reading a lot of this stuff, I’m even less convinced than I was that there are stereotypically “male” or “female” ways of thinking or writing about the world, but knowledge itself never hurts and I don’t regret the time spent. On a similar note, Janice Radway’s Reading the Romance is totally fascinating, even when Radway tries to explain away retrograde features of romances or how women are often attracted to high-powered, high-status men.

She write in a time before sexting, but I wonder if she’s thought about doing a Young Adult version using similar methodology today. For writers and others, sexting shows that teenagers can make their own decisions as people too, even if those are arguably bad decisions. To me, this is another generational gap issue, and one that will probably close naturally over time. One older agent said on the phone that maybe I needed a younger agent, because her assistant loved Asking Alice but she didn’t want to rep it.

Damn.

I’m old enough to have lived through a couple medium-scale social changes: when I was in high school, people still mostly talked to each other on the phone. In college, people called using cell phones and often communicated via IM. After college, I kept using phones primarily for voice, especially to arrange drinks / quasi-dates, until I realized that most girls have no ability to talk on the phone anymore (as also described Philip Zimbardo and the ever-changing dynamics of sexual politics). As I result, I’d now use text messages if I were arranging drinks and so forth. Around the time I was 23, I realized that even if I did call, women would text back. That doesn’t mean one should race out and change every phone conversation in a novel that features a contemporary 19-year-old to a text conversation (which would be tedious in and of itself; in fiction I write, I tend not to quote texts very often), but it’s the kind of change that I register. Things changed between the time I was 16 and 23.

I’m in the McLuhan, “the medium changes what can be said,” which means that the text is probably changing things in ways not immediately obvious or evident. Sexting is one such way; it lowers the cost of transmission of nude pictures to the extent that you can now do so almost instantly. Laws are predicated on the idea that balding, cigar-chomping, lecherous 40-year-old men will try and coerce 16-year-old girls outside cheer practice, not ubiquitous cell phone cameras. Most parents will instinctively hate the cigar-chomping 40-year-old. They will not hate their own 14-year-old. So you get for all sorts of amusement where laws, putative morals, conventional wisdom, technology, and desire meet. Still, when pragmatics meet parents, expect parental anger / protectiveness to win for the moment but not for all time. Nineteenth and twentieth century American culture is not the only kind out there. As Melvin Konner wrote in The Evolution of Childhood:

Contrary to some claims of cultural historians, anthropologists find that liberal premarital sex mores are not new for a large proportion of the cultures of the ethnological record and that liberal sexual mores and even active sexual lives among adolescents do not necessarily produce pregnancies. In fact, a great many cultures permit or at least tolerate sex play in childhood (Frayser 1994). Children in these cultures do not play ‘doctor’ to satisfy their anatomical curiosity—they play ‘sex.’ They do play ‘house’ as Western children do, but the game often includes pretend-sex, including simulated intercourse. Most children in non-industrial cultures have opportunities to see and hear adult sex, and they mimic and often mock it.

Perhaps our modern aversion to sex among adolescents is in part because of the likelihood of pregnancy, economic factors, and others. Given the slow but real outcry from places like the Economist and elsewhere, this might eventually change. That’s pretty optimistic, however. A lot of social and legal structures merely work “good enough,” and the justice system is certainly one of those: we’ve all heard by now about cases where DNA evidence resulted in exoneration of people accused of murder or rape. So maybe we’re now heading towards a world in which laws about sexting are unfair, especially given current practice, but the laws remain anyway because the law doesn’t have to be optimal: it has to be good enough, and most people over 18 probably don’t care much about it unless it happens to be their son or daughter who gets enmeshed in a legal nightmare for behavior that doesn’t result in tangible harm.

Something like a quarter to a third of American adults have smoked pot, but we still have anti-pot laws. America can easily afford moral hypocrisy, at least for now, and maybe sexting will be something like weed: widely indulged in, a rite of passage, and something not likely to result in arrest unless you happen to be unlucky or in the wrong situation at the wrong time. The force generation the prohibition—that is, parents engaging in daughter-guarding—might be much stronger than the force of individual rights, utilitarianism, or pragmatic observations about the enforcement of laws against victimless crimes that do not result in physical harm.

There’s more of the legal challenges around this in Ars Technica’s article “14-year old child pornographers? Sexting lawsuits get serious,” which should replace “serious” with “ridiculous.” In the case, a 14-year-old girl sent a 14-year-old boy a video of herself masturbating, and then her family sued his. But how does a 14-year-old be guilty of the sexual exploitation of children,” as is claimed by the girl’s family—if a 14 year old can’t consent to consent to this kind of activity, then a 14-year old also can’t have the state of mind necessary to exploit another one. Paradoxes pile up, of the sort described in Regulating Sex: The Politics of Intimacy and Identity, where the writers show how the age of consent has been rising as the age of being tried as an adult has been falling. Somewhere inside that fact, or pair of facts, there’s a novel waiting to be written.

Questions like “What happens when people do things sexually that they’re not supposed to? How does the community respond? How do they respond?” are the stuff novelists feed on. They motivate innumerable plots, ranging from the beginnings of the English novel at Pamela and Clarissa all the way to the present. When Rose and Pinkie are first talking to each other in Brighton Rock, Rose lies about her age: ” ‘I’m seventeen,’ she said defiantly; there was a law which said a man couldn’t go with you before you were seventeen.” Brighton Rock was published in 1938. People have probably been evading age-of-consent laws for as long as there have been such laws, and they will probably continue to do so—whether those laws affect sex or depictions of the body.

Adults have probably been reinforcing prohibitions for as long as they’ve existed. Consider this quote, from the Caitlin Flanagan article about Testimony linked above:

Written by a bona fide grown-up (the author turned 63 last fall), Testimony gives us not just the lurid description of what a teen sex party looks like, but also an exploration of the ways that extremely casual sex can shape and even define an adolescent’s emotional life. One-night stands may be perfectly enjoyable exercises for two consenting adults, but teenagers aren’t adults; in many respects, they are closer to their childhoods than to the adult lives they will eventually lead. Their understanding of affection and friendship, and most of all their innocent belief, so carefully nurtured by parents and teachers, that the world rewards kindness and fairness, that there is always someone in authority to appeal to if you are being treated cruelly or not included in something—all of these forces are very much at play in their minds as they begin their sexual lives.

In Testimony, the sex party occurs at the fictional Avery Academy; Shreve imagines Siena, the girl at the center of the event, as a grifter, eager to exploit her new status as victim so that she can write a killer college essay about it, or perhaps even appear on Oprah. For the most part, the boys are callous and self-serving.

Flanagan has no evidence whatsoever that “teenagers aren’t adults” other than bald assertion. That “they are closer to their childhoods than to the adult lives they will eventually lead” has more to do with culture than with biology, as Robert Epstein argues in The Case Against Adolescence: Rediscovering the Adult in Every Teen and Alice Schlegel and Herbert Barry argue in Adolescence: An Anthropological Inquiry, and even then, it depends on when a particular person hits puberty, how they react, and how old they are; nineteen-year olds are probably closer to their adults selves than thirteen-year olds. Saying that teenagers believe, according to an ethos created by teachers, that “the world rewards kindness and fairness,” indicates that Flanagan must have had a very different school experience than I did or a lot of other people did (for more, see “Why Nerds are Unpopular.”) As I recall, school was capricious, arbitrary, and often stupid; the real world rewards fulfilling the desires of others, whether artistically, financially, sexually, or otherwise, while the school world rewards jumping through hopes and mindless conformity. If I don’t like the college I go to, I can transfer; if I don’t like my job, I can quit; if I don’t like some other milieu, I leave it. In contrast, school clumps everyone together based on an accident of geography.

In Testimony, Shreve misses or chooses not to emphasize that Sienna enjoys the attention, and she’s not actually got much beyond that. She says that “I”m going to start a new life. I can be, like, Sienna. I can whoever I want” {Shreve “Testimony”@27}. In Rob’s voice, Sienna is described this way:

I remember that Sienna started moving to the beat, a beer in her hand, as if she were in a world of her own, just slowly turning this way and that, and moving her hips to the music, and little by little the raucous laughter started to die down, and we were all just watching her. She was the music, she was the beat. Her whole little body had become this pure animal thing. She might have been dancing alone in her room. She didn’t look at any of us, even as she seemed to be looking at all of us. There was no smile on her face. If it was a performance, it was an incredible one. I don’t think anyone in the room had ever seen anything like it. She was in this light-blue halter top with these tight jeans. The heels and her little jacket were gone already. You just knew. Looking at her, you just knew.

She took off her own clothes, and “We watched as she untied her halter top at the neck. The blue cloth fell to reveal her breasts. They were beautiful and firm and rounded like her face. You knew at that moment you were in for good [. . .]” Later, he says “It was group seduction of the most powerful kind.” Given how Mike, the headmaster, describes the video in the first section, it’s hard to see Sienna as lacking agency, or someone who’s coerced into her actions. That, in the end, is what I think makes the Caitlin Flanagans of the world so unhappy: if the Siennas will perform their dances and give it up freely and happily, does that mean other girls will have to chase the market leader? Will they have to acknowledge that a reasonably large minority of girls like the action, like the hooking up, like the exploring? If so, a lot of Western narratives about femininity go away, if they haven’t already. If you’re a novelist, you have to look at the diversity of people out there and the diversity of their desires. Shreve does this quite well. So does Francine Prose in Blue Angel. If you’re writing essays / polemics, though, you can questionable claim that teenagers are closer to their childhood selves all you want.

I like Flanagan’s writing because she’s good at interrogating what’s going on out there, but I’m not the first to notice her problems with politics; William Deresiewicz is more concise than I am when he writes Two Girls, True and False, but the point is similar. Flanagan wants to imply that all people, or all girls, are the same. They aren’t. The ones unhappy with the hookup culture are certainly out there, and they might be the majority. But the Siennas are too. To deny them agency because they’re 14 is foolish. Matthew, J. Dot’s father, says that “The irony was that if a few kids had done something similar at the college, they’d be calling it an art film.” He’s right. Things don’t magically change at 18. Our culture and legal system are designed around the fiction that everything changes at 18, when it actually does much earlier. The gap between puberty and 18, however, is a fertile ground for novelists looking for cultural contradictions.

July 2011 links: Internet privacy, plot, Charlie Stross, Academia, typos, and more

* Has plot driven out other kinds of story? The market’s stress on keeping stories moving means we’re in danger of losing some truer fictions. If anything, it seems like the opposite to me.

* The Legislation That Could Kill Internet Privacy for Good.

* The only way to know how good you might be at something is to fail trying it. This is one reason I keep writing fiction: I do not wish to be 40, look back, and wonder why I didn’t try. Really try, which is much different than most people’s definition of “try.”

* Academic English Is Not a Club I Want to Join; may be behind a paywall.

* Charlie Stross, interesting as usual:

In the period 1997-2010, in the UK, Parliament created an average of one new criminal offence for every day the House of Commons was in session. I asked a couple of legal experts how many actual chargeable offences there were in the English legal system; they couldn’t give an exact answer but suggested somewhere in the range 5,000-20,000. The situation in the USA is much, much worse, with different state and federal legal systems and combinations of felonies; the true number of chargeable felonies may be over a million, and this situation is augmented by a tax code so large that no single human being can be familiar with all of it (but failure to comply is of course illegal).

Now, most of the time most of these laws don’t affect most of us. But there’s a key principle of law, that ignorance is no defence: I’m willing to bet that most human beings are guilty of one or more crimes, be it smoking a joint or speeding or forgetting to declare earnings or failing to file the paperwork for some sort of permit we don’t even know exists. We are all potentially criminals.

* He Sexts, She Sexts More, Report Says, this from the NYT.

* Why I will never pursue cheating again, which resonates too much with me and explains a lot of what’s wrong with contemporary school culture, which is itself a reflection of larger cultural forces.

* From a Scrivener case study: “Like serial killers (whom they in many ways resemble) writers tend to fall into one of two broad camps – organised and disorganised. Although I try not to, I work in a spectacularly disarranged manner. I keep a lot in my head, and in my head it kind of makes sense, in a hazy and optimistic way. But during the actual composition I’m all over the place.”

I tend towards disorganized, with the American spelling.

From an interview with Neil Cross.

* The Price of Typos, which also includes the “price” of their removal.

* How Cisco’s “unmitigated gall” derailed one man’s life.

Late March Links: Sexting times two, English as a baffling language, vocabulary, raising the status of U.S. manufactured goods, Lev Grossman's The Magician King, science as a career, and more

* Sexting lawsuits get stupid.

* Why videogames haven’t grown up yet: sex. And, the writer notes, why do so many videogames deal with it in such a juvenile (read: juvenile boy) way?

* An etiquette guide, and one of the unintentional hilarities of self-publishing.

* “To improve its public schools, the United States should raise the status of the teaching profession by recruiting more qualified candidates, training them better and paying them more [. . .] ‘Teaching in the U.S. is unfortunately no longer a high-status occupation [. . . .]’ ” The problem: I don’t see how you can accomplish this without making it harder to fire teachers. One thing most high-status occupations have in common: you have to be good at them to remain in the occupation. If you’re not good, you’ll be forced to the margins of the occupation, suffer financial consequences, and have clients leave you. Until teaching does that, it can’t really improve in status. Until teachers’ unions will accept simpler firing procedures or are eliminated, that can’t happen.

* English, that baffling language.

* AT & T is piping Internet data straight to the NSA. Nasty.

* Microsoft Word Now Includes Squiggly Blue Line To Alert Writer When Word Is Too Advanced For Mainstream Audience.

* Who Is Really a Sex Rebel? Why we are so obsessed with desire among the Victorians.

* A political history of science fiction.

* Neil Gaiman: Why defend freedom of icky speech?

* A Girl’s Nude Photo, and Altered Lives. This is completely insane:

Hundreds, possibly thousands, of students had received her photo and forwarded it.

In short order, students would be handcuffed and humiliated, parents mortified and lessons learned at a harsh cost. Only then would the community try to turn the fiasco into an opportunity to educate.

* Lev Grossman says The Magician King will be out August 9.

* How to manufacture stuff in the U.S.: raise the status of the stuff’s place of origin. This is being written by a guy who has a Tom Bihn (made in Washington State!) messenger bag, so it worked on me.

* Deadbeats and Turnips: understand who can actually pay child support, since sending people who can’t pay to jail is counterproductive.

The basic problem is this: someone (usually the father) can’t pay child support. Virtually all states now send you to jail if you can’t pay court-ordered child support. Sending people to jail has lots of obvious negative effects on the ability to find and keep a job. So you get out of jail, can’t find a job, still have to pay child support and. . . go to jail again.

* How Western Diets Are Making The World Sick. This should be obvious to anyone who’s read Michael Pollan.

* The real science gap, which mirrors Philip Greenspun’s Women in Science. The short version: science is great but science careers are terrible and getting worse. Smart students figure this out and do something other than science PhD programs. Remember this next time someone is bemoaning the lack of American scientists.

The Weekly Standard on the New-Old Dating Game, Hooking Up, Daughter-Guarding, and much, much more

In “The New Dating Game: Back to the New Paleolithic Age,” Charlotte Allen describes the relatively widespread hookup culture:

Welcome to the New Paleolithic, where tens of thousands of years of human mating practices have swirled into oblivion like shampoo down the shower drain and Cro-Magnons once again drag women by the hair into their caves—and the women love every minute of it. Louts who might as well be clad in bearskins and wielding spears trample over every nicety developed over millennia to mark out a ritual of courtship as a prelude to sex: Not just marriage (that went years ago with the sexual revolution and the mass-marketing of the birth-control pill) or formal dating (the hookup culture finished that)—but amorous preliminaries and other civilities once regarded as elementary, at least among the college-educated classes.

She sees such a culture as a result and driver of devaluing marriage, feminism, and biology, citing as evidence Tucker Max, evolutionary psychology, Roissy in DC (who is despicable yet hilarious), women complaining publicly about their husbands, very long-term educations (medical residencies and PhDs now routinely stretch into the early 30s), and delayed marriage. This is mostly a bad thing in Allen’s eyes. Maybe it is mostly a bad thing, but even if it is, I don’t think the hook-up culture being described is likely to stop for basically economic reasons: the equilibrium for it appears to lean toward hooking up for most people and technology is lowering the “cost” of casual sex.

The second one is probably the most interesting, and the first can mostly be understood by reading Tim Harford’s The Logic of Life and Kathleen Bogle’s Hooking Up: Sex, Dating, and Relationships on Campus. The basic problem both describe is that situations in which women outnumber men tend to lead to hooking up, while situations in which the opposite occurs tend to lead to the opposite. But I wonder how much of this is due to technological development driving social change, rather than vice-versa. “From shame to game in one hundred years: An economic model of the rise in premarital sex and its de-stigmatisation” shows that parental and institutional attitudes towards premarital sex have softened over time, and “Contraception has reduced the chance of unwanted pregnancies from premarital sex, and this in turn has changed social attitudes.”

The parental attitudes issue can be seen in Perilloux, Fleischman, and Buss’ 2008 journal article, “The Daughter-Guarding Hypothesis: Parental Influence on, and Emotional Reactions to, Offspring’s Mating Behavior” (Evolutionary Psychology, 6, 217-233). The short version: parents work harder to control and limit their daughters’ sexuality than their sons’, perhaps for evolutionary reasons. They don’t say whether this effect has declined over time, but based on the research in “From shame to game,” I would guess that the answer is yes. Still, if the evolutionary incentive of parents is toward controlling and limiting their daughters’ sexuality, this would help explain why the stigma against extensive sexuality still exists, especially among younger women. And parents might want to limit sexuality because they have to deal with potential costs, like pregnancy, but don’t experience the obvious pleasures. Younger men, on the other hand, don’t get pregnant, and their perceived sexual value doesn’t seem to decline with the number of partners—hence why the double-standard persists, even though, as Allen points out, it is weakening. And technology is probably hastening that, which leads to laments like Allen’s.

One other technologically related issue is there too: porn, and the near-zero cost of its dissemination (cell phones, and “sexting,” can now make anyone a pornographer in under a minute, including those under 18). I remember reading about a study-in-progress in which the lead researcher said,

“We started our research seeking men in their twenties who had never consumed pornography. We couldn’t find any,” says Simon Louis Lajeunesse, a postdoctoral student and professor at the School of Social Work.

Although I doubt porn has the power that some of its detractors imply, it is also hard to believe that pornography’s sheer ubiquity hasn’t had some effect on how women and men treat sexuality—and, presumably, the effect is lowering the stigma of sex by showing that, regardless of what authority figures say, plenty of people are doing it.

In The Unbearable Lightness of Being, Milan Kundera writes about “… the profound moral perversity of a world that rests essentially on the nonexistence of return, for in this world everything is pardoned in advance and therefore nothing is permitted.” The quote is hilariously out of context but nonetheless gets closer to expressing something essential about modern sexual politics (and it seems like Europe got there first, as it often does socially): sex changes “things,” that nebulous word, but it in its consensual form it isn’t fundamentally harmful. Everything is pardoned in advance, except maybe pleasure for its own sake, and everything is permitted, contra Kundera. Sex is becoming less harmful all the time. Consequently and perhaps not surprisingly, people are having a lot more of it, since it’s probably still as fun as it used to be (although we all know that there’s nothing like forbidden fruit to spark an appetite: consequently the pleasure of novels that take as their impetus a love that exists even though it can’t or shouldn’t). Who can blame the Manhattan woman who’s had on average “20 sex partners during her lifetime,” according to Allen? I’m reminded of Tony Judt describing early 60s Britain in “Girls! Girls! Girls!:”

Even if you got a date, it was like courting your grandmother. Girls in those days came buttressed in an impenetrable Maginot Line of hooks, belts, girdles, nylons, roll-ons, suspenders, slips, and petticoats. Older boys assured me that these were mere erotic impedimenta, easily circumnavigated. I found them terrifying. And I was not alone, as any number of films and novels from that era can illustrate. Back then we all lived on Chesil Beach.

Now very few of us, unless we have unusual religious convictions without the usual hypocrisy those convictions entail (think of Margaret Talbot’s article “Red Sex, Blue Sex,” in which she asks, “Why do so many evangelical teen-agers become pregnant?“), live on Chesil Beach. Instead, we live in Roissy’s carnival, in a world of options, and the real question is whether we understand that world and our own choices in it. The bigger problem than the sex other people might be having is the gap between our behavior and our understanding of our behavior, which, at least to this observer, seems as wide as ever.

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