Sex And The iWorld
Sex and the iWorld by Dale Kuehne is one of our favorites here at the Sexual Integrity Initiative, and when author Preston Sprinkle wrote an insightful summary on his blog, we thought we’d share it with you!
I just finished Dale Kuehne’s book Sex and the iWorld: Rethinking Relationships Beyond an Age of Individualism and it was a fantastic and compelling read. Dr. Kuhne (Ph.D. Georgetown University) is a professor of Ethics, Economics, and the Common Good at St. Anselm college and has been a pastor for the Evangelical Covenant Church of America. I’ve known about Kuehne’s work for about a year now and recently enjoyed a very friendly conversation with him over Skype. I learned so many things about culture, ethics, and sexuality from Kuehne’s book—too many things to reveal in this blog. I want to keep this review to a single post, so let me jump right in and summarize the book and highlight a few key take aways.
Kuehne (pronounced “Keen”) examines three different types of societies, which he labels the tWorld (t = traditional), iWorld (i = individual), and rWorld (r = relational). Specifically, he looks at how these three different worlds understand sexuality, along with related topics like anthropology, identity, relationships, and morality as a whole. In short:
- The tWorld views sexual morality in traditional terms. Its primary founders were Plato, Aristotle, and the early church fathers. Sex belongs within the context of marriage between a man and women for the purpose of procreation and strengthening the marital bond between two partners. Most relations in the tWorld are given not selected—you are born into a relational matrix of family, community, and even though marriage is a choice, it becomes a relationship of obligation once you commit to it. “Hence in the tWorld the key to relational fulfillment was not to find the people with whom we most wished to relate, but to love and engage with those we had been given” (p. 37).
- The iWorld represents the world we now live in (esp. in the West). Friedrich Nitzsche and the influence of the sexual revolution are the primary founders. “The iWorld makes individual freedom its non-negotiable value” (p. 67). “Freedom of individual choice…is the highest ideal of the iWorld” (p. 72). The iWorld “is predicated on the foundational belief that the expansion of individual rights will leader to increased happiness and fulfillment (p. 67). The only guidelines—Kuehne calls them “taboos”—are: (1) “One may not criticize someone else’s life choices or behaviors,” (2) “One may not behave in a manner that coerces or causes harm to others,” and (3) “one may not engage in a sexual relationship with someone without his or her consent” (p. 71 and throughout).
- The rWorld is shaped by a Christian worldview and believes that intimacy and love are found in relationships—both relationships of choice and in relationships of obligation—regardless of whether these relationships are sexual. “The abundant life is a product of having an intimate love relationship with God and others, and sex has very little to do with it” (p. 161). In the rWorld, sex is a significant component of a marriage relationship, but a marriage relationship isn’t essential for human flourishing. The rWorld believes that “the sexual revolution” and the iWorld has “become so focused on finding happiness in sexuality and sensual or sensory experience that” it has missed “the love and intimacy for which our soul craves” (p. 163). “Unfettered sexual freedom can inhibit our ability to cultivate and enjoy love and intimacy” (p. 163). “In the rWorld, life is not spent searching for people to make us happy but is instead spent cultivating the relationships we already have” (p. 180).
Kuehne makes clear that the tWorld is not the same as the rWorld, even though there is some overlap. While the tWorld has many good things about it, it also devalued women, cultivated patriarchal marriages, and fostered societal systems of inequality. While Kuehne is very critical of the iWorld, he does admit some progress it has brought to society including equality among people and healthy tolerance for diverse cultures to exist together.
However, the rWorld is the best path for human flourishing and yet it stands diametrically opposed to theiWorld. “The aims of the two worlds are mutually exclusive” (p. 203). You cannot turn individual humans loose and expect this to produce a society where humans will mutually flourish.
There were so many thoughtful points made throughout the book—way too many to highlight. Here are two of the most salient ones that gave my highlighter a run for its money.
Sex and Human Flourishing
As stated above, even though the ethics of the iWorld assumes that sex and sexual fulfillment is essential to human flourishing, Kuehne argues that this is simply untrue. We’ve been conditioned to think and feel this way; the propaganda of our hypersexualized age is overwhelming and it would be the pinnacle of ignorance to think that human desires are unaffected by our cultural narrative. Like a fish that doesn’t know what “wet” feels like, we swim through a sea of sexual propaganda unaware of how profoundly our cultural narrative shapes our desires. (This, of course, was a major point in Jonathan Grant’s book Divine Sex.) The iWorld is telling us that a person who’s not having sex is not a fulfilled person.
As this reasoning goes, if sex is an essential aspect of human fulfillment, then if Christians, or anyone else, are missing out on sex, and if God wishes us to have the most fulfilling life possible, then that which stands in the way of this fulfillment—divorce, remarriage, or cohabitation—must not be wrong after all. (p. 160).
We’ve actually lost sight of ancient wisdom. “The notion that sex was an essential part of human happiness was not in the consciousness of people in that time and place. Sex was considered to be a drive, an appetite, and a necessary means of procreation” (p. 162). But sex wasn’t seen as essential to intimate relationships or human flourishing. Sex is an important aspect of marriage. It “will sometimes produce children” and “provide a bond for the marriage that is useful in holding a married couple together. But sex in itself will not be the catalyst for happiness or fulfillment because that is not its innate purpose” (p. 162). Therefore, the hypersexualizing of our culture actually prevents us from finding and experiencing true, lasting, love and intimacy.
Unfortunately, the evangelical church has bought into the cultural narrative unknowingly. “Contrary to some contemporary popular evangelical theology, the two great commandments are not to get married and have sex” (p. 162). The idolatry of marriage (and therefore sex) in evangelicalism is actually hindering human flourishing, especially for those who are made to feel like unfulfilled second class citizens in God’s kingdom because they aren’t married.
Discovering our True Identity
The second salient point of Kuehne’s book is scattered throughout but comes to fruition in the final chapter. It has to do with discovering our true identity. Kuehne argues that the iWorld has wrongly searched for human identity by looking within ourselves rather than outside ourselves. Instead of asking the question, “Who are we” the iWorld asks the question “Who am I” and gives the individual the keys to discovering who they are by looking within. “Self-discovery and authenticity, not birth and nature, become the new source of human identity” (p. 209). Instead of seeing human identity as “something we derive from a common nature”—we are humans created in God’s image and designed to live according to His will—we view it as “an individual’s quest for self-understanding” where “people are encouraged to look within to find their true self and live lives that authentically reflect who they discover themselves to be” (p. 209).
This is where the iWorld and rWorld fundamentally disagree.
The iWorld sees the formation of self-understanding as primarily an individualistic enterprise…The rWorld, however, believes that we come to know who we are only by first coming to know our true human nature through relating with god and other persons. Then we can make sense of our individual characteristics (p. 212).
After the individual comes to discover who they are by looking within, morality is dictated by living out who they really are. But this confuses the “is” and the “ought.” Even if you can discover who you are by looking within, this doesn’t in itself sanction the morality of living according to who you are, as David Hume used to say “You cannot derive an ought from an is!” (p. 160). Even if we rely on science to tell us who we are—common in the sexuality and gender debates—“Science can tell us what is, but it cannot tell us how we ought to act” (p. 52).
One of the most helpful points made in the book is that we are still living in a transition between the tWorld and iWorld (p. 45, cf. 207, 213-14). That is, even from a purely, secular perspective, no one knows whether the iWorld’s promises of human flourishing are empirically true. Does sexual freedom lead to societal flourishing? Does letting individuals discover and determine their own identity and morality lead to human flourishing? Do biblical guidelines about sexuality and gender hinder human flourishing or promote it? Does the iWorld’s expanded definition of marriage lead to greater societal flourishing or does it lead to more long-term harmful effects on families, children, and society as a whole? Should sex be separated from marriage and procreation? Does consensual divorce enhance human happiness?
Empirically, we cannot answer any of these questions yet, because we haven’t lived in the iWorld’s way of doing things long enough. All the iWorld offer at this point is some individuals who say “it works for me” or “I’m happy” or “I’m flourishing.” But it cannot say we are flourishing. And since the iWorld doesn’t possess a moral code outside the individual, it has no way to measure whether its way of living is actually good for the human community. Not yet, at least. We have to wait several generations to see if the iWorld’s way of doing things will lead to greater, lasting happiness among humans.
So far, the trajectory is not looking so good. If you look at where things are going—depression and suicide rates, loneliness and anxiety, addictions, sexual dysfunctions, children born out of wedlock, lack of sexual and relational fulfillment, the global destruction of pornography—things aren’t faring too well for the iWorld’s ability to deliver what it’s promised, even by its own standards.
Perhaps the Christian vision for human flourishing might be on to something.
A version of this post originally appeared on Preston’s Blog on December 16, 2016. Used by permission.
Dr. Preston Sprinkle has authored several books, including the New York Times bestselling Erasing Hell (with Francis Chan; 2011), Fight; A Christian Case for Nonviolence (David C. Cook, 2013), Paul and Judaism Revisited (IVP, 2013), Charis: God’s Scandalous Grace for Us (David C. Cook, 2014), and the recently released People to Be Loved: Why Homosexuality is Not Just an Issue (Zondervan, 2015), and the newest Grace//Truth 1.0: Five Conversations Every Thoughtful Christian Should Have About Faith, Sexuality & Gender (2017). Dr. Sprinkle also hosts a daily radio program titled: “Theology in the Raw?” and frequently speaks at various venues including college chapels, churches, music festivals, youth camps, family camps, and anywhere else where people desire to hear relevant Bible teaching. Preston has been married to Chrissy for 15 years and together they have 4 children.