“Does my butt look big in this?” Some more thoughts on honesty in communication

“Does my butt look big in this?”

I am a fan of the idea of honesty. This is no secret. I’ve written before about why I think lies, even supposedly harmless “little white lies,” are destructive. (tl;dr: They teach people not to listen to the good things we say, and to dismiss compliments and positive things as white lies, while making negative things stick more.)

Inevitably, every time I write something like this or I say this at a workshop or lecture I’m giving, someone always, always says “but what if my girlfriend asks if her butt looks big in this dress? I shouldn’t tell the truth then, right?”

And I say “honesty in communication works both ways. It is wrong to give dishonest answers. It is also wrong to ask dishonest questions.”

Far more often than not, “does my butt look big in this?” is a dishonest question.

Questions like this are not requests for information. They are passive, indirect requests for validation. They are an indirect way of saying “I am feeling insecure. I want you to tell me that you think I’m attractive.” And, of course, they’re harmful and destructive ways of seeking that validation, because if you say “no, your butt looks awesome in that,” the other person is just going to dismiss it as a white lie. The answer doesn’t meet the need for validation, because on some level, the person you’re talking to won’t believe you. We’re all conditioned to know that other people are likely to prefer white lies to honesty, usually under the guise of sparing our feelings.

And if you say “yes, that’s unflattering,” well, not only have you not offered the hoped-for validation, you’ve confirmed the other person’s deepest fear. These questions are lose-lose: affirmations aren’t believed, unpleasant answers cut deep.

“Does my butt look big in this?” It’s the most obvious example of an indirect request for validation masquerading as a question, but we ask dishonest questions that are less obvious all the time. Whenever we ask a question expecting to hear a certain answer that validates us, that’s a dishonest question.

Honesty is just as important in the questions we ask as in the answers we offer. Dishonest questions are just as harmful as dishonest answers. Indeed, they might be even more harmful, because they set the other person up for failure.

I don’t believe they’re always a deliberate setup. It can be difficult to tease out all the threads woven into the way we communicate. Sometimes, we ask questions that we believe are honest, but then become upset when the answer doesn’t validate us. Sometimes, we tell ourselves we want an honest opinion while secretly longing for the answer that feels best.

But dishonest questions are not fair. They put other people into a difficult bind that offers no easy way out. At best, they are a sign of chinks in our own sense of self; at worst, they’re manipulative, immature, or both.

I am a fan of honesty in communication. I would like, therefore, to propose an idea: If you ask a question, be prepared for an answer that surprises you. If you’re not prepared for that, it’s probably a dishonest question. If you ask a question and then blame the other person for giving an answer that doesn’t follow the script in your head, it’s definitely a dishonest question.

Relationships do not thrive when everyone is reading from the same playbook of dishonesty, they thrive when people are straight with each other and ask for their needs to be met directly rather than indirectly.

How, then, do we deal with our ordinary human need for reassurance and validation? I propose a solution: direct communication. I’d like to propose that we strive for relationships where we feel safe to say,”I’m feeling insecure about thus-and-such, and I would like your validation.” I think that looking within ourselves to understand what we really want, and doing whatever may be in our power to ask only honest questions and to advocate for our needs directly, is a gift we can offer our partner. By offering this gift, we avoid putting our partner in a position where they must either compromise their integrity or hurt us.

I would also like to propose the suggestion that by answering questions honestly, instead of telling white lies, we are offering a gift to our partner: the gift of integrity. This gift allows the people in our lives to believe us more fully, and not dismiss the positive things we say.

Honesty works both ways. We can, and I believe we should, seek to ask honest questions as well as answer questions honestly.

Some thoughts on changing the world

“My vote doesn’t matter.” This is a common call of the North American White-Chested Citizen, particularly prominent during election years.

This isn’t really a post about political participation, except that it kind of is. Bear with me.

There are rather a lot of human beings on the planet–almost seven and a half billion of us, at last count. That’s quite a big number. Even the smallest of actions, when combined across seven and a half billion people, can make for an enormous impact.

Problem is, each one of those seven and a half billion people individually feels they are not responsible for the cumulative impact of their actions. No raindrop feels responsible for the flood.

Back when I was a kid, I remember my father telling me to save money by turning off the lights when I wasn’t using them. I recall arguing the point with him, to the extent that I got a copy of the power bill, figured out what we were paying for electricity, then sat down and did the math about how much it would cost for me to leave the light on in my room all the time.

It turns out it really wasn’t much. The cost of lighting isn’t that great–one light bulb is barely a rounding error in the bill even if you leave it on all the time. Other things–the water heater, the refrigerator, the stove, the air conditioner–totally swamp the contribution made by that lowly light bulb.

He was unconvinced, but I think it had more to do with him not accepting the math than him not accepting the argument. Light bulbs are easily visible sources of power consumption. The water heater? Not so much.

So I went about my life for many years thereafter, not really caring if I turn the lights off or not, because they’re a drop in the bucket. Compared to other things I do, the energy I use for lighting is insignificant.

As CFL and LED lighting has become more common, I’ve cared even less.

But here’s the thing: It’s not just me.

See this? This is not you. You are not a unique and special snowflake, except that you kind of are.

I mean, yes, you are unique in all the world’s billions. Yes, there has never been and never will be anyone else like you again. And yes, there really is nobody else who brings what you bring to the table. So in that sense, you are a snowflake.

But all snowflakes have six sides. There are consistent and repeatable similarities between people. Whatever chain of reasoning you use to arrive at some conclusion, there are other people who use that exact same line of reasoning to reach exactly the same conclusion. So when you tell yourself “My vote doesn’t matter,” there are millions of other people–people who might vote the same way you do were they to vote–who say the same thing for the same reason. When you rationalize leaving the lights on because the amount of electricity consumed by a light bulb is so small, millions of other people reach the same conclusion for the same reasons.

Which means it isn’t just you. You represent a multitude. You follow in the footsteps of many others, and they follow in yours. The road you take to arrive at whatever you arrive at is walked by more people than just you.

And that means if you want to make fully informed and rational decisions–decisions that account for all the variables and arrive at rational, logically sound conclusions–you have to account for the fact that you don’t exist in a vacuum–that whatever chain of logic you use to get where you’re going, other people will too. You need to account for the fact that it’s not just you, that the inevitable reality of being a person among billions of others is that whatever choices you make, you make in the company of millions of others for the same reasons.

So, that means weighing the consequences of your actions as though it isn’t just you. The vote you cast, or don’t? The lights you leave on? Your choices are bigger than you think. They’re amplified enormously by the simple iteration of your reasoning applied across vast numbers of others. Think of the consequences of your choices in terms of millions, not just one.

No raindrop believes it is responsible for the flood. Each raindrop thinks “what difference do I make?”

I have resolved to stop leaving the light on.

The Strange Allure of the Superhero

Superheroes seem a uniquely American creation. There’s no other society I know of that’s invented the superhero as it exists in American society (Ulysses and Beowulf were heroic and larger than life, to be sure, but don’t really fit the superhero mold), and our love affair with all things superhero has made Marvel Comics one of the most enduring box office success stories outside of Star Wars.

Iron Man. Captain America. The Avengers. Deadpool, the funniest movie I’ve seen so far that involves multiple decapitations. The American moviegoing public is all about the superhero these days. That means the American entertainment industry is all about the superhero, and by extension, the world is all about the superhero, American cultural hegemony being what it is.

And doesn’t that seem just a little bit…weird to you? It does to me.

Superhero stories are the height of implausibility. Man gets bitten by radioactive spider, becomes crusading vigilante with superpowers. Man gets zapped with gamma rays and becomes, not dead, but crusading vigilante with superpowers. Man arrives from another planet to become crusading vigilante with superpowers. Man loses parents in a dark alley, spends vast fortune to be crusading vigilante with superpowers. Crusading vigilante with superpowers faces escalating series of evil embodiments with superpowers, bent on destroying the city the country the world the universe.

The stories are hokey, the characters hackneyed, the plots contrived and predictable. Why are they so damn popular?

Enter Captain America, stage left.

In the book Captain America and the Crusade against Evil: The Dilemma of Zealous Nationalism, Robert Jewett and John Shelton Lawrence argue, convincingly, that the superhero is the expression of American religious mythology. Captain America was the first modern superhero, after all, and they argue that Captain America is the embodiment of the American ideal: a heroic figure, above the law and answerable to nobody, doing God’s work by defeating the forces of absolute evil through any means necessary.

This is the way the United States likes to see itself: invulnerable, invincible, morally pure, the vanquisher of all that is unjust, uniquely blessed by God, wielder of the holy sword of redeeming violence that cleanses the world.

And like the comic-book superhero, the United States must operate outside the law to redeem the world and purge it of evil. Superheroes aren’t concerned with Miranda rights or due process. The existence of the superhero trope is, by its nature, a vote of no confidence in the normal processes of justice and law. The superhero comes along to save us because the law is incapable of doing so, too feeble or too corrupt to stop the encroachment of evil. If the superhero must beat people up or dangle them off a balcony to save the world, so be it. If the United States must torture suspected terrorists, so be it. Only such purifying violence can bring about righteous victory.

People argue, of course, about what the “appropriate” use of torture is and what the acceptable level of violence is; a guy I know has, with a straight face, made the argument that if you’re willing to shoot someone and you think that’s okay, surely it must be okay to hurt him as well (by which logic, anything becomes okay–rape, dismemberment, mutilation–to someone you’re willing to kill). The underlying logic beneath all these arguments is that we, the forces of right and good, are entitled to commit acts of violence upon the wicked, and no laws or treaties matter. Ours is a morally pure end, we are sanctioned by God, and we must do whatever it takes to purify the unjust and the iniquitous through cleansing violence.

They argue in the book that this idea is rooted deep in the Puritan Christian history of the United States. Our ancestors came here because they wanted a place where they could build a paradise on earth, and if creating that righteous place in God’s name required wrenching the land from the natives by violence and had to be maintained through violence, so be it. The God of the Bible (yes, both books, not just the Old Testament) is completely fine with the violent application of holy zeal.

This thread of zealous nationalism, they argue, is still part of the fabric of American civil religion today, so deeply woven into the way we see ourselves that even people of no particular religious faith still accept its premises. We are good. They are evil. Law is weak and corrupt. The application of violence by the forces of good is the only way to bring about the destruction of evil. Those forces of good are above any law, answerable to none save God, and cleansing violence is always just.


The book makes a good argument, and I think there’s a lot of truth in it.

But it misses something.

The appeal of the superhero is not just that it validates our image as a morally pure country wielding the divine sword of redemptive violence against the wicked and evil. There’s another part of it, too.

Superheroes are, by their nature, an adolescent power fantasy. The invulnerable superhero, with superpowers and the ability to do whatever he wants, is the daydream of the person who feels disempowered and weak. Superman is bulletproof! And can fly! And see through walls! Batman is rich! He gets all the cool toys and beats up bad guys! The appeal of superheroes is deeply rooted in revenge fantasies and desire for power. Superheroes don’t have to take shit from anyone, and they have, like, totally awesome powers, man!

The prevalence of the superhero trope in social entertainment, then, shows a widespread underlying feeling of helplessness and disempowerment. The world is a scary place, and a lot of people–ironically, people in the most powerful nation the world has ever seen–feel disempowered. Terrorists want to blow us up! Other countries don’t like us! I can’t get a girlfriend! Boy, Iron Man would sure fix all that up. He can go get those terrorists where they live, and he gets hot girls, too! The superhero becomes an expression of the ego, a desire for power and control. The superhero has meaning and purpose. The superhero may brood–there’s a reason superheroes tend to act like angsty teenagers when they’re not smashing in the faces of bad guys–but ultimately, the superhero has a mission and that mission gives him clarity. The superhero applies power to solve his problem, and in so doing saves the day.

So on the one hand, we have the American monomyth: the United States is the agent of good and right, wielding violence to vanquish evil and bring about redemption of the world, transcending mere law to do so. On the other hand, we have the superhero as adolescent fantasy fulfillment, intoxicating because he offers an escape from our own helplessness. Put those two things together, and it creates the perfect soil for growing atrocity. We see ourselves simultaneously as hero and victim, all-powerful and powerless, the bringer of holy violence and the victim of malign evil.

The implications of that particular mix are quite frightening, I believe. The nation that believes itself simultaneously powerless and also called upon to deliver the world from evil through the instrument of violence is a very dangerous thing.

Some random late-night musings on profanity

When I was a kid, I had a little plaque with a poem on it hanging up on my bedroom wall. I have no idea who wrote the poem or where it came from, but it was there on my wall for so long I memorized it.

Never say die, say “damn!”
It isn’t poetic,
it may be profane,
but we mortals have need of it,
time and again.
And you’ll find you recover from Fate’s hardest slam,
if you never say die, say “damn!”

I love profanity. I’ll admit it. Supposedly “profane” language is language that communicates quickly and effectively, with lovely immediacy. It’s shunned because it’s particularly well-suited to conveying unruly emotions–messy, untidy emotions that some folks would like to pretend don’t exist.

But they do, and “vulgar” language is singularly eloquent in expressing them.

There is tremendous nuance in vulgarity. If I call someone a hopeless fuckmuppet, that conveys a different meaning than if I say they’re a hopeless fuckwit or a hopeless fuckhead. Each of these communicates disdain, to be sure, and in a far more visceral way than saying “I rather do believe that chap is quite distressingly incompetent at going about this business of life,” but those few syllables after the vulgarity carry a great deal of subtlety and differentiation.

People who fear vulgar language fear life, for it is a fact not easily overlooked that some parts of life are vulgar.

So you Want to Have a Threesome…

Group sex. It’s arguably one of the most common sexual fantasies that exists, right up there with the one about your French teacher, a paddle, and a giant pot of honey. It’s also one of the most fraught: How do I find people who want to have a threesome? What happens if I’m with a partner who’s more into the third person than into me? What if I get jealous? What if my partner gets jealous? What if there’s Drama? What if I feel left out?

I’m a huge fan of group sex. I lost my virginity in an MFM threesome (something I talk about in my memoir The Game Changer), and in the time since I’ve had far too many threesomes (and quite a lot of foursomes, and a few fivesomes, and some elevensomes, and at least one fifteensome) to count.

Group sex is hella fun, though like any kind of sexual activity it’s not everyone’s cup of tea, and that’s okay. If group sex is something that interests you, it can be hard to know where to get started and how to stack the deck in favor of a good experience for everyone. That’s what this guide is for.

What is group sex like? Fun. I’ve consistently found it to be amazing. First, though, I’ll talk about what it’s not like.

What group sex isn’t

It’s not (usually) like what you see in porn flicks or Hollywood movies. The other folks involved are people; unless you’ve hired a pair of sex workers, they’re not there just to be part of a male wank fantasy.

I’m afraid I have some bad news for the straight dudes in the audience: When you’re having sex with two (or more) women, they’re not there just for you. It’s not all about you and your pleasure. A typical threesome wank fantasy is about two women who make out or have sex with each other just to get the dude hot, but secretly they both need the D.

That’s not likely to be how it happens. Maybe they’re both straight. Maybe they’re both bi and more into each other than him. Like I said, I’ve had a threesome with a bi woman and her lesbian girlfriend; we both paid attention to the bi woman, but her girlfriend and I had no contact at all. It was all about the bi woman, not all about me.

In fact, threesomes with two men are about as common as threesomes with two women–and no, you don’t need to be bisexual to have a threesome. Three men can have a threesome, as can three women. If you’re a straight guy, you also need not feel threatened by the presence of another penis in the room. As many women as men fantasize about threesomes, and often, women quite fancy the notion of two men paying attention to her as much as men like the idea of two women paying attention to him.

Which brings up another point: unless you’ve explicitly negotiated otherwise, you can’t assume it’s a free-for-all. You don’t get to do whatever you want with both of the other folks involved. Everyone is going to come to group sex with their own limits and boundaries. If you ever want to have a second threesome, pay attention to those boundaries! Yes, people are getting naked and sweaty. No, that doesn’t (necessarily) mean you get to have sex, or perform any particular act, with either or both of them. They have the right to say what you may or may not do with their bodies. (And so do you, by the way. You are never obligated to have sex with someone just because they’re involved in sex with someone else. I am straight, so when I have threesomes involving another guy, he and I don’t touch. That’s fine. Your body, your rules.)

Finally, a lot of folks naively assume “if I’m with someone and we both have sex with the same third person, we won’t feel jealous because we’re both there!” Wrong. Jealousy is about insecurity, and it’s possible to feel insecure even when you and your partner are having sex with the same lover. The best time to get a handle on that is before you invite someone else into your bed, not after.

What group sex is

Fun. Lots and lots of fun. Threesomes can happen in a wide range of configurations with a wide range of activities that go way beyond the stereotypical porn shoot or wank fantasy. They offer virtually unlimited ways for three people to come together and explore.

There’s something delicious about having two sets of hands and lips and tongues on your body that’s just amazing. It’s fun to be the one receiving that attention, but it’s also fun to be participating in giving someone else that kind of pleasure.

It’s cozy. Three people all wrapped up together is really nice. It’s incredibly intimate, both physically and emotionally. I remember a situation where I, one of my girlfriends, and my FWB all spent the night together. We had lots of sex and fell asleep all tangled up together, but you know what the most fun part was? The next morning when we woke up and showered together. The three of us barely fit in the shower stall, and all of us were still sleepy and a bit giddy from the night before, and it was incredibly warm and cozy and intimate.

The sex is amazing. There are a lot of sensations and activities that are not possible with two people that are possible with three.

If you’re a straight dude in an FMF threesome, for instance, it’s not necessarily a question of having ordinary PIV intercourse with two women, though of course that can be part of it (and it’s hella fun when it is). I’m a big fan of pegging (having a woman use a strapon on me), and in threesomes, there are all kinds of fun combinations available. I’ve been on top of one lover having PIV sex with her while another lover is behind me pegging me…that was fun! (We broke the bed.) I’ve been lying on my side spooning a lover and penetrating her while another lover is spooning me and pegging me. There are all kinds of varieties in any kind of threesome, and a little imagination goes a long way.

It’s a lot of fun when bondage is involved, too. The night before my girlfriend and my FWB and I ended up in the shower together, my girlfriend and I tied my FWB to the bed and we both took turns playing with her. On another occasion, I was tied to the bed on my back while one lover straddled me and rode me, and another lover sat on my face. The two of them made out with each other while they both took pleasure from me. As you can imagine, both experiences were really hot.

So how do you make it work? What are the rules for group sex?

In my experience, the most important rules for threesomes (or foursomes or orgies or any other group sex) are not that different from the most important rules for two-person sex. Sex is sex, after all, and it doesn’t turn into something qualitatively different for n>2. As with any sex:

  • The folks involved are people, not sex toys or objects for your pleasure. Their needs and desires matter just as much as yours.
  • Consent matters. This means do not do things without someone else’s consent. Do not, for example, assume you have sexual access to everyone else involved. (I have had threesomes with two women where one of the women involved self-identified as lesbian. I have had threesomes with two women where one of the women was the girlfriend of my partner. In neither case did I assume that just because there were two women there, that meant I got to have sex with both of them.)
  • Set and respect boundaries. Talk about what access you will and will not allow to you. You don’t have to have sex with all the other folks just because your orientations and/or wibbly bits line up!
  • Talk about and plan for sexual health. Use barriers, exchange sexual histories, or do whatever else you need to do to protect your health.
  • I have found that sex of all sorts usually goes better with friends than with strangers. It is common for people new to group sex to want to try it with strangers, because they fear that having sex with people they know will make things “awkward” or induce jealousy. In my experience, though, inviting a random person into your bed goes along with inviting random communication skill, random sets of expectations, random STI risk profile, and random risk of Drama into your bed. With friends, you’ve already established a baseline, I hope, of communication and trust. Those things make sex better.
  • Communication matters. If you’re feeling something you didn’t expect, communicate! If you want (or don’t want) something to happen, communicate!
  • Treat the other people with respect and compassion. They are people too, remember? Treating people well is the key to having everyone have a good experience. When you treat other people well, you might get to play again!
  • If you do have an unexpected response, try to deal with it with grace. It’s okay to feel unexpected things when you try something new. If you need to stop, stop, but do so calmly and without shame, blame, or drama.
  • Don’t spend all your time trying to script exactly what happens or how it goes, unless scripting sex is your particular kink. Sometimes people are tempted to try to avoid jealousy by using a script. That’s unlikely to work. Jealousy is caused by insecurity and it’s hard to navigate around insecurity with rules or scripts.

Special considerations for safer sex

Group sex poses special challenges for safer sex that you might not have to think about when you’re accustomed to the more one-on-one variety. In addition to being aware of transmitting potential pathogens to your partner or receiving them from your partner, you also have to be aware of transmitting them between participants.

Some of these guidelines are common sense. If you use barriers like condoms, for instance, don’t use the same barrier with two different partners. Change condoms when moving between partners.

The same goes for use of sex toys or fingers. Be aware of who you’ve touched and with what. Cover toys and change the coverings between partners, or use toys with only one partner. Don’t put your fingers in one person’s wibbly bits and then put them in another person’s bits, if those people aren’t fluid-bonded.

Oral sex requires particular care. We don’t necessarily think of it as a vector between two folks who aren’t directly intimate with each other, but it can be. Use dental dams or condoms if you’re offering oral sex to two partners, or use mouthwash between partners. Be aware of where your bits have been, where your fingers have been, and yes, where your tongue has been.

Finding partners

Having group sex doesn’t take magic superpowers or arcane pickup secrets you learn from the seedier corners of the Internet. It does, however, help to let go of conventional attitudes about sex. We are all, throughout our lives, inculcated with a lot of baggage around sex, and some of that baggage makes it really hard to have threesomes.

In my experience, there are three approaches to trying to find group sex.

A lot of folks start out with a conventional relationship, then search for someone who will basically be an expendable fantasy fulfillment object. That can feel nice and safe. The third person is barely even a person. In fact, a lot of folks set strict rules on what that third person can and can’t do, or even set rules that it has to be an anonymous stranger from Craigslist rather than a friend or acquaintance, in the belief that this will avoid jealousy or awkwardness.

There are several problems with this approach. First, in my experience, the couples who do it are often trying to outsmart jealousy by planning and scripting a scenario they think will keep it at bay. But jealousy doesn’t come from sex. Jealousy comes from insecurity. If you see your partner enjoying someone else, and you’re sexually insecure, you will likely feel threatened and jealous even if the other person is a stranger, even if you’re having sex with that person at the same time, and even if you’re following a script. Second, sex with a stranger can feel less threatening than sex with a friend, but the problem is a random stranger brings random STI profile, random integrity or lack thereof, random baggage, and random drama to the table. Third, it encourages thinking of that person as a thing, not as a person with needs and desires.

It’s easier to take this approach than to build good tools for self-confidence, security, communication, and respect. A lot of folks take this approach because they don’t want to (or don’t know how to) build those tools, and the results are mixed. It is possible to have a good threesome with this approach, but it’s surprisingly hard. I think every threesome horror story I’ve ever heard (and I’ve heard quite a lot of them) started with this approach.

The second approach is to join a swing club or lifestyle community. This approach is really intimidating to a lot of people. There are all kinds of stereotypes about swingers, it can be hard to admit to other people what you want, and a lot of folks will say things like “sure, I want to have group sex, but that doesn’t mean I’m like all those perverts!” (Seriously, I’ve heard people say just that.)

The advantages to this approach are that it’s safe–the lifestyle community tends to have zero tolerance for abusive or disrespectful behavior, there is a strong culture of not disrupting other people’s relationships, there are meet and greets where you can get to know folks in the community in a low-pressure social setting without sex, and you’ll meet people who are on the same page about what you want. The disadvantage is that it’s intimidating at first, and if you’re still carrying around a bunch of baggage like sexual insecurity, sex negativity, or poor communication skills, you’re going to have to address those. It also can tend, depending on where you are, to favor people who are conventionally attractive. But the lifestyle community offers a structural way to get what you want on your terms.

My approach is different. I’ve never “found” a partner for a threesome by going out and looking. All the threesomes I’ve ever had have involved people I already knew. I’ve always had a social circle who are open and sex-positive, so I’ve never had to go out searching; it’s always been more like “hey, I like you, I’d like to explore bring more physically intimate with you, whaddya say?”

I’ve tried to work on myself to build strong self-esteem and security, to confront my fears and insecurities, to develop the qualities of integrity and transparency, to be able to talk about sex without fear or shame, and to let go of the idea that if my lover digs sex involving another person that means I’m not good enough or whatever.

I’ve also worked hard to understand three principles that sound obvious but aren’t:

  • I can’t expect to have what I want if I don’t ask for what I want
  • If I feel something bad or unpleasant that doesn’t necessarily mean someone else is doing something wrong
  • Other people are real, which means their needs and desires are just as valid as mine.

Having done that, I deliberately built a social circle of open, sex-positive people. I got over feeling intimidated about going to kink or lifestyle social groups. I sought out people who have positive, healthy attitudes about sex. I worked on my own integrity.

And it really paid off. And because my social circle is made up of folks with good communication skills and positive attitudes about sex, it’s remarkably drama-free.

This approach takes the most work of the three, but it’s work you do on yourself. Being confident and secure, being open, having good communication skills, being willing to face down your fears and insecurities help you find partners, sure, but they also help you live a better, happier life.

Some thoughts on social issues in video games

Unless you’ve spent the last year living entirely under a rock, far from the hustle and bustle of normal life, and entirely without any sort of Internet connection, you’re probably aware to some extent of a rather lengthy fuss about the heart and soul of computer gaming. This fuss, spearheaded by a diverse group of people loosely gathered under a name whose initials are similar to GargleGoose, is concerned about the future of comic book and video game entertainment. They believe that a sinister, shadowy cabal of “social justice warriors”–folks who are on a mission to, you know, right wrongs and uplift the oppressed, kind of the way Batman or Superman do only without the fabulous threads. This cabal, they fear, is coming for their video games. The social justice warriors, if we are to believe GameteGoose, are so obsessed with political correctness that they wish to make every game in the world a sanitized, sterile sandbox where not the slightest whisper of sex or violence may be seen.

Okay, so granted that’s not likely the characterization GrizzleGoose would put to their aims, though I think the general gist is there.

And they’re not entirely wrong, though they’re pretty far from right. There is a battle going on for the heart and soul of entertainment. For decades, comic books and video games have catered to straight white middle-class guys, who overwhelmingly make up the demographic that bought the games, read the comics, and to whom writers, artists, and developers catered with laser focus.

But times have changed, comics and games have gone mainstream, and they’re attracting more and more people who aren’t straight white dudes any more. And as other folks have come into the scene, they have started pointing out that some of the tropes that’ve long been taken for granted in these media are, well, a little problematic.

And merely by pointing that out, the folks talking about these problematic things have provoked pushback. When you live in a world where everyone caters to your exact tastes, the idea that some people might start making some things that aren’t to your liking feels like a betrayal. And the suggestion that there might be something about your taste that isn’t quite right? Well, that can quickly turn into an existential threat.

GooeyGoose has effectively capitalized on that existential threat, rallying straight white dudes into believing they’re the Rebel Alliance who are under attach from the forces of social justice while adroitly handwaving away the reality that when it comes to popular taste in entertainment media, straight white middle-class dudes are and have always been the hegemonizing Empire.

But here’s the thing. You can point out that popular entertainment media is problematic without saying the people who like it are bad people.


I play Skyrim.

Skyrim is an open-world role-playing game where the player takes on the persona of a mythic hero trying to save a world plagued by dragons, a civil war, and the restless undead. It’s almost entirely unstructured, with players having the ability to choose to do just about Anything. Non-player characters the player interacts with offer advice and provide quests, which the player can choose whether or not to do.

It’s a lot of fun to play. I’ve lost quite a number of hours of my life to it, fighting dragons, deciding which side of the civil war to support, participating in political intrigue, exploring creepy dungeons, and exploring a lush and richly detailed world.

It also has some problematic issues.

This is Haelga, one of the characters in the game. The player can be given a minor side quest in the game by her niece, who works for Haelga but doesn’t like her very much. Haelga’s niece, Svana Far-Shield, tells the player that Haelga is having sex with several different men, and wants the player to get proof in order to shame and humiliate Haelga.

The way the quest is written, it’s sex-negative as hell. It plays to just about every derogatory trope out there: open female sexuality is shameful, women who are perceived as sexual are “sluts,” and pouncing on a woman with evidence of her sexual attitude is a sure way to humiliate (and therefore control) her.

You might argue that Skyrim is set in a time that is not as enlightened as the modern-day West, but that ignores a very important reality: Skyrim is set in a time and place that never existed. There’s no compelling reason to write sex-negativity into the script. The game works well without it. It’s there not because the distant faux-medieval past was sex-negative, but because modern-day America is.

But that, too, misses a point, and it misses the same point the GiggleGoose folks miss:

It is possible to recognize problematic elements of a game and still enjoy the game.

I recognize that this quest in Skyrim is sex-negative, and that’s a problem. I still like the game.

The people who play these games and read these comic books are not bad people for doing so. The content of the games and comics is troubling to anyone who cares about people other than straight white middle-class men, sure, and it’s certainly reasonable to point these things out when they occur (though they happen so damn often that one could easily make a full-time career of pointing them out). That doesn’t make the people who like them Bad And Wrong simply because they enjoy them.

GiddyGoose believes that saying video games are a problem is the same thing as saying people who enjoy video games are a problem. And if you identify with comic books and video games so strongly that you can not separate your entertainment media from your sense of self, they might be on to something.

But most folks, I think, are able to take a deep breath, step back a half pace, and recognize that the writers and developers have done some really cool, fun stuff, but they can still do better. It would not kill anyone if the quest in Skyrim were rewritten (how about have Haelga’s character replaced by a man? There’s a thought…), or even dropped entirely. Nobody suffers from recognizing that it’s not cool to make fun of people who aren’t like you.

Nobody’s saying that Skyrim shouldn’t exist, or that people who play it are terrible people. I would like to think, on my optimistic days, that that’s an idea anyone smart enough to work a computer can recognize.

Some thoughts on little white lies

It’s probably no surprise to anyone who’s read my writings for any length of time that I’m not a fan of dishonesty in relationships–of any sort, big or small. I have always championed the cause of open, honest communication, especially in romantic relationships. A great deal of human misery and suffering in relationships can, it seems to me, be addressed by the simple but nevertheless radical idea that communication is good.

That doesn’t mean I embrace the idea of Radical Honesty™, at least not as it often shakes out in the real world. I’ve written about that before.

But I am no fan of intentional dishonesty, even in small ways. The little white lie? It has effects that are farther reaching and more insidious than I think most folks realize.

People who advocate for the little white lie often argue–indeed, seem to believe–that they are being compassionate. The function of the little white lie is to save someone from hurt or embarrassment, the reasoning goes. What is the harm in that? Isn’t it cruel to tell a hurtful truth, if there is no purpose to it?

I have oft observed a very strange thing in romantic relationships, and that is good things our partners say to us tend to bounce off as though our self-conception were made of Teflon, whereas bad things have amazing power to stick. If our partner tells us “I think you’re beautiful; I am totally attracted to you,” it is easy to say “well, he doesn’t really mean it,” and not to internalize it. But a partner saying “I don’t think you look good in that dress” sticks tenaciously, and can haunt us for weeks.

Why is that?

There might be a lot of reasons, but I think one of them is the little white lie.

We live in a society where there are certain things we are “supposed” to say. There are certain lies that we are encouraged to tell–little soothing words that we set up like fences around anything that might potentially be hurtful to hear.

Each of them might, in and of itself, not be that big a deal. Who cares, really, if your partner’s butt looks big in that skirt? You’re not with your partner because of the size of their butt, after all; it doesn’t matter to your relationship.

But here’s the thing.

When you tell little white lies, however harmless they may seem, you are telling your partner, Don’t believe me. Don’t believe me. I will lie to you. I will tell you what you want to hear. Don’t believe me.

Is it any wonder, then, that positive stuff bounces off but negative stuff sticks? You are establishing a precedent that communicates to your partner, straight up, do not trust positive things I say. They are empty words. They do not reflect the reality of what I believe. So how, given that, can we really expect our partners to trust it when we give them affirmation?

Little white lies are corrosive. They communicate a very important truth: I will be dishonest to you to save your feelings.

When we make a habit of telling the truth all the time, something wonderful happens. We tell our partners, You can believe me. I will not say what you want to hear; I will say what I actually believe. That means when I tell you positive things, I mean them.

Lies, however innocuous, breed insecurity. They cause your partner to second-guess everything you say: does he really think this is true, or is he just trying to placate me? Is he genuine, or is he just trying to avoid saying something I might not want to hear?

A question I hear often is “When I tell my partner things I like about them, why don’t they believe me?” And the answer, of course, is that we live in a society that cherishes comfort above truth. We are taught from the time we are children that we should tell white lies, and expect others to lie to us, rather than say anything uncomfortable. That leaves us in a tricky position, because we don’t have any way of telling whether the positive words we hear are lies.

Oh, we know we can believe the negative words, because those aren’t little white lies–the purpose of a white lie is to avoid discomfort, and negative things are uncomfortable. We trust the bad stuff implicitly. But the good stuff? We have no reason to trust that! We don’t know if it’s real or if it’s a white lie.

So here’s a thought. If you want your lover to believe you about the good stuff, give them a reason to. Let them know it’s honest. How? By embracing honesty as a core value. What’s the harm in little white lies? They create an environment where we suspect dishonesty from everyone. We can never quite be comfortable that anything positive we hear is the truth; there is always–there must always be–that niggling little doubt.

It is very difficult to develop positive self-esteem when we can not trust the good things people say about us. And yet, taking away our trust to believe the good is exactly what little white lies do.

Don’t do that. Be compassionate in your truth–but be truthful.

Some thoughts on porn, coercion, and the Fundamental Reconstruction Error

If you spend any time in any forums where people talk about sex, it is a truth as inevitable as night following day that, sooner or later, someone is going to talk about porn.

And as soon as someone starts to talk about porn, a certain predictable conversation will come up.

“Porn performers are coerced and trafficked,” someone will say. “Porn is bad because women are forced into it. It is a terrible meat-grinder industry. We need to rescue all the victims of porn.”

The same narrative comes up around sex work as well. Sex workers, according to a certain kind of person, are victims, people there because they have been forced, threatened, or tricked into it.

The people who make these arguments, in my experience, almost certainly don’t know any porn performers or sex workers. They will cite “studies” they read on the Internet, like the rather dreadful study that claims legal prostitution in the Netherlands has resulted in a huge increase in trafficking in that country. (I’ve read that study. Buried in the fine print: the study’s authors define a “traffick victim” as any person who for any reason crosses national boundaries and then ends up working in any capacity in the sex trade. So a person who immigrates legally and voluntarily goes to work as a sex worker is a “trafficking victim” according to the study.)

A particularly pernicious variant on this “women-as-victims” narrative is circulating amongst folks who are generally politically liberal and see themselves as allies of women, but still face discomfort about porn and sex work: Well, yes, women can and do freely choose to go into porn or sex work, but, you see, not abuse porn like what you see at Kink.com. Those women go into normal mainstream porn, and then they get “groomed” to do abusive porn.

I’ve seen variants on this narrative turning up in places where people are otherwise open to the notion that not all sex workers or performers are victims–sure, “mainstream” porn (whatever that is–I would say there really isn’t any such thing as “mainstream” porn; porn is, by its nature, niche) isn’t inherently exploitive, but that kinky stuff? Man, just look at it! Sometimes the performers cry! That’s clearly abuse!–and for a long time, I’ve simply chalked it up to standard, ordinary squicks about exchanging money for sex, cultural taboos about sex, ideas about what is “normal” or “not normal” around sex. You know, the ordinary soup of preconceptions, emotions, and cultural norms that oozes through the public discourse on sex.

But lately, I’ve started thinking there’s something else at work, too. Something that lies rooted in a tacit assumption that those who hold these ideas about porn and sex work hold, but don’t directly articulate, and an assumption that sex-positive folks who support the right of people to choose porn and sex work don’t directly address: the starvation model of sex work.


The starvation model of sex work starts with the assumption that it is hard to find people who want to do porn or sex work. A reasonable person wouldn’t make that choice, except through coercion or the most dire of necessity. Therefore, to feed the demand for sex workers and porn performers, there must be coercion and abuse.

In places where porn and sex work are criminalized, that makes sense. Production of porn and sex work becomes a criminal enterprise. The pool of people willing to work in criminal enterprises is small.

In places where these things are not criminalized, the equation is different. I personally know many porn performers and sex workers (yes, including performers for Kink.com). They report they enjoy what they do and choose to do it freely. I have no reason to doubt them.

And yet, whenever I ask the folks who criticize the porn and sex work industries, or cast sex workers as victims, if they’ve ever talked to sex workers, the answer is almost always “no.” And when I say the people I know choose what they do, the response is almost always incredulity.

If we assume that it is true nobody would voluntarily choose to do porn or sex work, then it makes sense to think the folks who are doing it, aren’t there by choice, and to look for coercion. If we assume there are lots of people who are willing to do porn or sex work, but nobody would choose to do “abusive” sex work, then the same thing holds–the folks who appear in Kink photo shoots must be being groomed, tricked, manipulated, or coerced.

If, on the other hand, we assume that there are actually quite a lot of folks who are totally okay with porn and sex work, the narrative falls apart. Why would I, as a porn producer, risk my business (and prison) forcing women to perform when I can simply put out a call that I’m looking for performers, and people will come to me voluntarily? Why would we assume that every sex worker is a trafficking victim, given that there are people who like the idea of doing sex work?

For the women-as-victims narrative to hold true, a necessary prerequisite is women wouldn’t choose to do this voluntarily. But that premise is rarely stated explicitly.

So why would people make that assumption?

I spent some time asking questions of people who promote the sex-worker-as-victim narrative, and discovered something interesting.


Psychologists often talk about a quirk of human psychology called the fundamental attribution error. It’s a bug in our firmware; we, as human beings, are prone to explaining our own actions in terms of our circumstance, but the actions of other people in terms of their character. The standard go-to example of the fundamental attribution error I use is the traffic example: “That guy just cut me off because he’s a reckless, inconsiderate asshole who doesn’t know how to drive. I just cut that car off because the sun was in my eyes and there was so much glare on the windshield I didn’t see it.”

We do this All. The. Time. We do it without being aware we’re doing it. We do it countless times per day, in ways large and small.

The penny dropped for me that something similar was going on in discussions about sex work during a different conversation–not about sex work but about polyamory. There was a guy who was railing, and I mean railing, about polyamory. Nobody, he said, would ever truly be okay with it–not really. No guy would ever willingly share a woman with another guy. Sure, poly folks say they are okay with it, but that’s just because they think it’s the only way they can keep the one they love. You give any poly person the magical power to have absolutely anything they wanted, he declared, and nobody would choose to share a partner.

Now, this is a load of bollocks, of course. I would, in a perfect world, still be poly, and still not have any desire to have my partners be sexually fidelitous to me.

When I told him that, he flipped out. That’s disgusting, he said. No man–no man, no man ever–would be okay with it. No man. If someone says otherwise, there’s something wrong with him.

We see the same line of reasoning used in other arenas. No man would be okay with having sex with another man–if a guy fancies other men, there must be some kind of damage or trauma, as one example.

And then it clicked.

I would like to propose that there is another bug in the operating firmware of humanity, similar to the fundamental attribution error. Call it the fundamental construction error, if you will. We as human beings re-construct the world in our own image, assigning our own values, ideas, squicks, taboos, likes, and dislikes to the great mass of humanity as a whole. “Nobody likes,” “everybody wants,” “nobody would,” “everybody thinks”–all statements of this class can most properly be understood to mean “I don’t like,” “I want,” “I wouldn’t,” and “I think.”

“You must be damaged in order to be gay” really means “nobody would want to be gay,” which really means “I wouldn’t want to be gay.”

“All sex workers are victims” really means “nobody would want to be a sex worker,” which really means “I wouldn’t want to be a sex worker.”

The fundamental reconstruction error makes it extremely difficult to realize that other people can be, on a very deep level, not like us. We assume that others are like us. This tacit assumption is the foundation of most of the models we build of the social world around us. It doesn’t get explicitly mentioned because it’s wired so deep it doesn’t even get noticed.

Why are porn performers and sex workers victims? Because nobody would do these things voluntarily. Why would nobody do these things voluntarily? Because I wouldn’t do these things voluntarily. Ergo, it must be–it follows inevitably that it has to be–that people who do these things are damaged, broken, victimized, or have no other choice.

And since it follows that these people are damaged, broken, victimized, or have no other choice, then the stories of people who work in the sex industry voluntarily can be discarded–because they are the words of someone who is damaged, broken, victimized, or has no other choice.


I would like, therefore, to propose a radical idea:

The world is made of lots of people. Some of those people are different from you, and have different ideas about what they want, what turns them on, what is and is not acceptable for them, and what they would like to do.

Some of those ideas are alien, maybe even incomprehensible, to you.

Accept that it is true. Start from the assumption that even if something sounds weird, distasteful, or even disgusting to you, it may not be so to others–and that fact alone does not prove those other folks have something wrong with them. If someone tells you they like something, and you have no compelling evidence that they’re lying, believe them–even if you don’t understand why.

How do you do it?

Awareness of the fact that your cognitive impulses are buggy is a good place to start. I started looking at myself any time I caught myself saying “oh, that driver is an asshole” or “oh, that person is obviously an inconsiderate jerkoff”–I would stop and say “huh. Have I ever done that? Is this an example of the fundamental attribution error?”

Doing the same thing when you find yourself assuming that all X are Y, especially if it’s “all X are victims” or “all X are damaged goods,” is probably a good mechanism for sorting out the fundamental reconstruction error. Is that really true, or are you just re-creating the world in your own image?

#WLAMF no. 19: Kinky sex

A while back, I was participating in a conversation about sex, and the subject of kink came up. A guy was saying his girlfriend had approached him with the idea of some sort of non-specific kink, and he was reluctant to engage in it for fear that “nice guys” don’t do that sort of thing with their partners. What, he wondered, would it be like if the sexes were reversed? A guy who asked his girlfriend for kinky sex was clearly not a nice guy; nice guys would never do such a thing! So why should it be okay for a woman to ask her boyfriend for kink? Didn’t it show a double standard–women can do something bad but guys aren’t allowed to? Someone else said that he shouldn’t be a nice guy, because women don’t want nice guys–nice guys, he explained, are emasculated, and women actually want strong, alpha guys, guys who will control them.

And listening to it, I felt despair.

I’ve always been suspicious of framing things in terms of “nice guy” vs. “bad boy;” I think, to be blunt, it’s childish and stupid. Modern social expectations do not “emasculate” men, being a “soft male,” or “losing your center.” That’s a load of rubbish. Modern social expectations are about treating women as human beings rather than need-fulfillment machines. That’s it. You don’t have to be “emasculated” or any of that other silly stuff to do that. You simply have to look at women as full human beings, deserving the same levels of respect and consideration you’d give any other person.

At the end of the day, it’s about consent, not disempowerment. It’s messed up to see relationships in terms of who’s empowered and who’s disempowered; in a good relationship, it’s possible for two (or more!) people to all be empowered.

Likewise, being a “nice guy” or treating women with “respect” does not mean holding doors open, always being soft and gentle, or always having sex in candlelight on a bed strewn with roses. REAL respect, as I’ve said many thousands of times, means talking to women about what THEY want, and then treating them the way they want to be treated.

Are you seeing the Matrix yet?

The “nice guy” who refuses to try anything kinky because he thinks it’s disrespectful isn’t really a nice guy. He’s not listening to his partner, because he knows what’s best for her.

And the “bad guy” who talks to his lover about what she wants, talks about what he wants, and then works with his lover to explore their mutual fantasies together? He isn’t really a bad guy…even if those fantasies involve kinky sex.

It seems to me the world might be a happier place if we all stop trying to figure out the rules about how to treat women “properly,” and instead just talk to women like human beings and treat each individual the way she wants to be treated. A lot of men say they just don’t understand women. A lot of women say they don’t understand men. I respectfully submit that perhaps, if we listen to each other, that might change.


I’m writing one blog post for every contribution to our crowdfunding we receive between now and the end of the campaign. Help support indie publishing! We’re publishing five new books on polyamory in 2015: https://www.indiegogo.com/projects/thorntree-press-three-new-polyamory-books-in-2015/x/1603977

#WLAMF no. 15: “Government should fear the people”

When I was living in Atlanta, I used to see a bumper sticker all over the place: “People shouldn’t fear the government, the government should fear the people.”

This sentiment is quite popular in conservative parts of the US, and it or variations on it (such as “When government fears the people, there is liberty; when the people fear the government, there is tyranny”) are often attributed to Thomas Jefferson. Wrongly, as it turns out–Jefferson never said this.

Now, on some level, there’s a grain of truth here, in the sense that a government ideally represents the will of the people and should be held accountable to them. To some extent, anyway. In some cases, the will of the people is a deeply troublesome and evil thing; the will of the people in the pre-Civil-War Deep South, for instance, held that some people aren’t people at all but rather property, and that’s a will I don’t think a civil society should respect.

But what it misses is that when the government fears the people, the result is tyranny, just as surely as when the people fear the government.

Governments have power. They have police forces and jails. They have standing armies. A person with a gun and a heart full of fear is a dangerous person indeed.

Why do tyrannies exist? They exist because people in power fear losing that power. They fear what happens if the people express their will. Tyrannical governments restrict what they fear. They restrict speech because they fear the power of speech. They restrict demonstrations because they fear the power of demonstrations. A government that fears the people, attacks the people. It handles that fear through force and control. When it sees something it fears, it acts ruthlessly to eliminate it. When a government fears the people, the people become the enemies of the state.

The same holds true for civilian police. A police force that fears the people, treats the people as threats. It shoots the people, even if they’re unarmed. It labels the people “thugs” and “looters.”

The idea that the government should fear the people creates–in fact, it can not help but to create–totalitarianism. The greater the fear, the greater the response to it. A government that sees the enemy around every corner, treats every person as an enemy.

“People shouldn’t fear the government, the government should fear the people.” This idea is a blueprint for evil.

People are people. Governments are made of people. I would like to propose a different bumper sticker: “The government and the people should hold one another accountable. Let them treat one another with respect, so that we may have a civilized society in which all are respected.”


I’m writing one blog post for every contribution to our crowdfunding we receive between now and the end of the campaign. Help support indie publishing! We’re publishing five new books on polyamory in 2015: https://www.indiegogo.com/projects/thorntree-press-three-new-polyamory-books-in-2015/x/1603977