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Unlimited pleasure

Haji 2003

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There are arguments given by atheists challenging religious beliefs, and resulting practices that science does not support and which atheists argue should be abandoned by believers.

In this essay, I want to look at one example, where I think science is catching up with religion.

The industrial farming of sugar by Europeans in the West Indies, starting from the eighteenth century, is a good example of improving the supply of something that was supposed to vastly improve the pleasure of significant numbers of people at little cost. Almost suddenly the population of Europe discovered how to sweeten their diet. It took many many decades to realise that, of course, there were health costs and the realisation that industrial production on this scale and such limited cost required unacceptable human sacrifices as well.

The story for tobacco is a similar one.

Relatively more recently we've cracked the problem of industrially producing foods that were hitherto a luxury, such as chicken. But at least in this instance, the knowledge that the welfare costs borne by the chicken are unacceptable has come much more quickly than was the case for the slaves producing sugar and tobacco. In the case of the chicken attempts to improve the situation have happened more quickly as well.

We could list similar examples wherever man has acquired the technical knowledge that the hitherto expensive and difficult to manufacture could be made more cheaply in many instances this has come with a high cost to the human workers and animals involved in the production process.

But what is also noteworthy is that in many instances there has also been an unacceptable cost to the consumers who had originally assumed that a source of cheap pleasure had been discovered. A high sugar diet kills, low tobacco consumption kills and meat produced with little regard for animal welfare is not healthy either.

What are the implications for today? Just as improvements in shipping, various agricultural practices and refining processes allowed us to produce sugar, so various technical advances have allowed us to produce far higher and better 'quality' levels of entertainment for far lower cost than was previously ever the case. In a matter of 50 year years, television has gone from something that could only realistically be watched for a few hours a day to something that can deliver a variety of entertainment 24 hours a day, seven days a week for entire years. And we now realise the health costs of a sedentary lifestyle.

But television also provides a good example of another risk that we are facing. The passive consumption of such entertainment nevertheless requires on the part of those being entertained some variety and on the part of those providing the entertainment there are advantages to reducing costs.

Adding to this toxic mix is the realisation that although the original goals for entertainment may have been lofty, without a strict ethical and moral framework imposing restrictions the result is all too easily entertainment that appeals to the lowest common denominator and that is sex and we have the 21st century equivalent of sugar, which is pornography.

There is a growing, but still limited, understanding of the effect of the consumption of porn, and in the case of children the science is still in its infancy. Also, the longer-term effects on entire societies are not well understood, because the experiments necessary to understand the impact are still being done, in real-time on actual societies.

We are the guinea pigs because even people who do not consciously watch pornography are affected by people who do. The producer who makes a 'racy' drama for mass family audiences, could likely have had their ideas on what is acceptable shaped by their consumption of pornography. Gender relations, how men interact with women are all influenced by the communications to which they are exposed. The impact can therefore be in terms of how ubiquitous (pervasive) the impact is and also how insidious. Without stretching the point, the parallel with sugar is again interesting. Sugar consumption has become pervasive, we consume it even when we do not think we are, it is present in all manner of unlikely foods. Because, once marketers recognised our preference - including it in a wide range of offerings (in order to be customer focused) was the normal reaction of the market place.

Like sugar, pornography held the promise of unlimited pleasure, at very low cost.

Religious and moral objectors have appeared to have little science to back their reservations. If you combine the morality of the market with the assumption that anything adults (in this case the actors who perform) do out of their free will, for a fair wage, is acceptable, then there appear to be no restrictions at all as to what is done. Porn becomes a guilt-free pleasure.

Initially, with what vestige of moral scruples remained, there were restrictions on supply and limitations on what children could watch. But in the case of children the advance of technology has meant that those restrictions have become difficult to enforce and regarding moral limits these have become more lax, as each passing generation has become more liberal in its tolerance of what is acceptable, having been conditioned by what they were exposed to.

But just as our experience with sugar and tobacco and other products has shown us over the past few centuries, our being able to deliver pleasure at an industrial scale for low cost for the 'benefit' of large sections of society never ends well.

At least with these offerings, the long-term costs paid by consumers were purely physical, with more recent products subject to industrialisation the costs are more likely to be psychological.

An Islamic society that adheres to its principles would likely not have affected the growth trajectories of sugar and tobacco, other than perhaps slow down their initial establishment.

The fair treatment of slaves would have imposed higher costs. However, in the case of pornography restrictions on what people are allowed to see of others should provide clear limits as to what can and cannot be consumed. Bear in mind that Islam does not have some vague restrictions on what people can and cannot see, the restrictions are explicit and formalised.

This approach has a clear advantage when it comes to something like porn, whose non-religious definition has clearly changed over the years. What is now healthy family viewing was porn for previous generations. This is a product whose very consumption affects how we define it. Yet the Islamic injunction is very clear and is intended to hold for all time.

This is a clear case of where science catches up with orthodox, traditional religious morality.

https://contemporaniablog.wordpress.com/2016/10/12/unlimited-pleasure/#more-535



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If you want to keep up with the science on how pornography specifically harms people and society then here is couple of good websites I know of 

http://yourbrainonporn.com/

the founder of the website has a book that came out a year ago I  the title is the same as the website and you can buy it off amazon.com I read it it summarizes a lot of the scientific studies and info that's there cause there is a lot of it.

http://www.fightthenewdrug.org/

this website is less about science more on the morality and the societal harms of porn. 

I visit both frequently they are very educational. 

 

I learned the lesson you are trying to teach here from these websites the first one especially.

 

 

 

Edited by Al Hadi

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