Introduction

Pornography is traditionally cast as a vice – something morally dubious or corrupting – but what if we inverted that view and treated pornography as a virtue? This thought experiment challenges deep-seated assumptions and asks whether explicit sexual expression could ever be morally good or socially beneficial. As the Marquis de Sade provocatively argued over two centuries ago, notions of vice and virtue are often culturally relative: “There is no action, however bizarre… that can really be called virtuous. Everything depends on our customs… What is considered a crime here is often a virtue a few hundred leagues away” . With this relativist insight in mind, we can explore philosophical arguments, historical precedents, and cultural perspectives that frame pornography in a positive light. The goal is not to ignore the controversies, but to illuminate the other side of the debate – a side where pornography is seen as morally good or even a pillar of the good society.

Philosophical Arguments for Pornography as a Moral Good

Philosophers and ethicists have approached the morality of pornography through various frameworks. While many condemn it, some lenses allow pornography to be seen as morally good or at least morally enriching:

• Utilitarian Pleasure and Well-Being: From a utilitarian perspective (maximizing happiness for the greatest number), pornography might be judged by its consequences. Does it produce pleasure or harm? Advocates note that for many people, porn is a source of harmless enjoyment, fantasy exploration, and stress relief . If consuming or creating pornography increases overall happiness without causing significant harm, a utilitarian could argue it contributes to the greater good. In fact, empirical research lends some support to positive outcomes: for example, a Danish study found that many adult men and women consider hardcore pornography a “positive influence” in their lives, crediting it with improving their sex lives, sexual knowledge, attitudes toward the opposite gender, and even general quality of life . Such benefits to personal well-being suggest that porn, in moderation, might serve a socially useful function – a little dose of “smut” that actually enriches life rather than detracting from it .
• Freedom, Autonomy, and Liberal Virtues: In liberal moral philosophy, individual freedom and autonomy are cardinal virtues. Defenders of pornography often invoke free speech and privacy rights – framing the production and consumption of consensual adult porn as an exercise of liberty that a virtuous society should protect. John Stuart Mill’s classic liberal harm principle underpins this view: unless an activity harms others, it should not be suppressed . By this logic, engaging with pornography is a personal choice that expresses self-ownership and intellectual freedom. Some liberal feminists even suggest that protecting pornography is virtuous because it upholds women’s right to free expression and sexual autonomy on par with men’s . The former ACLU president Nadine Strossen took this stance in Defending Pornography, arguing that defending porn is consistent with defending civil liberties and gender equality . In a society that prizes freedom as a moral good, standing up for the right to read or create erotic materials can be seen as an act of civic virtue.
• Deontology and “Ethical Porn”: Deontological ethics (exemplified by Immanuel Kant) stresses duties and the treatment of persons as ends in themselves. Critics often claim pornography objectifies people, treating performers as means to an end – a clear Kantian no-no. However, proponents counter that not all pornography is alike; if porn is produced consensually and respectfully, it need not violate anyone’s dignity. The emergence of “ethical porn” underscores this point. Ethical pornographers prioritize consent, fair pay, safe working conditions, and realistic depictions. When these standards are met, the enterprise arguably respects all participants as autonomous individuals . Consuming such content might then be morally permissible or even laudable: one is supporting an industry that embodies values of respect and fairness. In deontological terms, a porn user could say they honor the humanity of the actors by choosing content made under humane conditions – thus aligning their behavior with a moral rule of respecting persons. This flips the script on the usual deontological critique, suggesting that pornography made and used the right way could fulfill our duty to uphold others’ autonomy rather than undermining it .
• Virtue Ethics and Sexual Temperance: Virtue ethics asks how our habits and choices shape our character. Traditionally, watching porn might be seen as encouraging lust or dependence – traits at odds with virtues like temperance or self-control. But a counterargument is that responsible, mindful consumption of pornography could be compatible with virtue. Some have argued that using porn in moderation requires intention and self-awareness – you reflect on your values, ensure it doesn’t undermine your relationships or responsibilities, and recognize its fantasy nature . Approached this way, it becomes an exercise in temperance, much like enjoying wine without falling into drunkenness. The viewer practices self-regulation and critical thinking about their sexual desires, potentially becoming more in tune with themselves. In a sense, the act of consciously integrating erotic materials into one’s life without letting them take over can demonstrate virtues of self-knowledge, balance, and honesty about one’s sexuality . Virtue ethicists might still debate whether this truly cultivates excellence of character, but it’s a provocative reframing: porn as a training ground for the classic virtue of temperance.
• Sex-Positive Feminism and Empowerment: Perhaps the most robust philosophical defense of pornography as a good comes from sex-positive feminism. Sex-positive theorists view sexual freedom as essential to women’s freedom, and they challenge the idea that erotic representations are inherently exploitative. Instead, they argue porn can be empowering—a way for women (and men and queer people) to own their sexuality, rather than suppressing it to satisfy societal double standards . Notably, sex-positive feminists reject the blanket vilification of pornography. They maintain that there is “nothing inherently degrading to women about pornography” and that women’s access to porn (as consumers, creators, and subjects) is just as important as men’s . This stance treats sexual expressiveness as a virtue – an aspect of human flourishing that should be celebrated rather than shamed. Feminist writer Ellen Willis was one of the early voices in 1979 urging that the women’s movement embrace sexual liberalization; she warned that condemning all porn was a misguided moralism, and that women had as much to gain from erotic imagery as they had to lose . In the decades since, a wave of pro-porn feminism has highlighted positive aspects of porn: autonomy (women choosing to produce or perform on their own terms), representation (porn for and by LGBTQ+ or other marginalized groups as a form of visibility), and even pleasure as a feminist value (asserting women’s right to sexual enjoyment). As sex educator Carol Queen put it, sex-positivity is a philosophy that sees sexuality as “a potentially positive force in one’s life” and celebrates sexual diversity rather than treating sex as inherently dangerous or shameful . Under this philosophy, creating or enjoying respectful pornography might be an affirmation of bodily autonomy and joy – effectively, an expression of virtue in the form of embracing one’s erotic humanity.

Taken together, these arguments outline a provocative moral vision: pornography could be viewed not as a dirty indulgence, but as an activity woven with consent, freedom, pleasure, and even personal growth. If one accepts these premises, supporting or participating in pornography might align with certain virtues – like open-mindedness, honesty about desire, respect for autonomy, and commitment to happiness – rather than vices.

Historical and Cultural Examples of Pornography Framed Positively

While modern society often debates porn in hushed tones or with worry, history and culture offer surprising examples where sexually explicit material was framed in neutral or positive terms, sometimes even associated with the good of society or the sacred. These cases show that what one culture calls obscenity, another may regard as art, education, or even a virtuous practice.

• Sacred Erotica in Ancient India: One of the most striking examples comes from medieval India, at the temples of Khajuraho. These Hindu temple complexes (10th–11th century) are adorned with famously erotic sculptures depicting myriad lovemaking scenes. Far from being seen as shameful, sexual pleasure is integrated into the temple art as part of a cosmic and human harmony. In Hindu philosophy, life has four aims (the purusharthas), and tellingly Kama (desire, including erotic desire) is one of them – alongside Dharma (moral duty), Artha (prosperity), and Moksha (spiritual liberation). The artisans of Khajuraho gave Kama its due: about 10% of the carvings explicitly illustrate sexual themes, celebrating intimacy in various forms . A visitor to Khajuraho today is often struck by the unabashed acceptance of sexual desire as an essential part of human life in Hindu tradition . The erotic sculptures are not there to titillate in secret; they’re on public temples, suggesting that fulfilling sexual love was considered a natural, even virtuous, aspect of worldly life. In fact, scholars note that the temple imagery symbolically represents the four human goals: the erotic scenes stand for Kama – sensual fulfillment – which a person should experience (with responsibility) on the path to ultimate enlightenment . Thus, in this cultural context, what we might call “pornographic” imagery was intertwined with spiritual and moral ideals. The display of carnal union on sacred walls implies a positive framing: sex was not sin, but a sacred union of feminine and masculine energies, even a tool for meditation on the divine union according to some interpretations . This historical example shows pornography (as erotic art) being treated as something virtuous – a celebration of love and fertility blessed by tradition.
• Classical Antiquity – Erotica as Everyday Art: In many pre-modern societies, explicit sexual depictions were simply part of the cultural fabric, carrying little of the stigma they acquired under later religious moralities. In ancient Greco-Roman culture, for instance, sexual imagery was pervasive and often served communal or artistic purposes. Archaeological finds in Pompeii and elsewhere show erotic frescoes on the walls of public bathhouses, taverns, and private homes – available for all to see without scandal. A British Museum curator noted that in ancient Roman society, sexually explicit art could be found “in gardens and on the walls of houses, inns and baths” as a normal feature of life . Far from being closeted away, these images of copulation or playful erotica were displayed alongside depictions of everyday life and mythology. They likely had functions ranging from honoring fertility gods, to simply decorating a space with pleasurable themes, to getting a chuckle from viewers (the Romans often found sexual scenes humorous). The key point is that for the Romans and many other cultures, erotic art wasn’t automatically “bad” – it could be celebratory or at least benign. Even in classical Greece, while certain sexual content was reserved for all-male settings (like explicit painted vases at symposia, male drinking parties ), the overall attitude did not equate erotic depiction with moral corruption. Love and fertility deities (Aphrodite, Eros, Dionysus) were openly revered with sexually frank rites and images, suggesting an underlying virtue in embracing sexual vitality. One could argue that in those societies, creating or enjoying erotica aligned with virtues of fertility, joy, and communal bonding under the patronage of the gods.
• Edo Japan’s Celebrated Shunga: Moving east, early modern Japan provides another illuminating case. The erotic woodblock prints known as Shunga (literally “spring pictures”) flourished during the Edo period (1603–1868). These prints, which graphically depict sexual encounters of all kinds (heterosexual, homosexual, group scenes, etc.), were extremely popular across social classes. Despite periodic bans by the Tokugawa shogunate, Shunga was widely disseminated as part of the popular culture – a testament to how positively it was regarded by many. Historians note that Shunga was not difficult to obtain even when officially prohibited, and it spread quickly with Japan’s exploding print economy . What’s more, Shunga was not a male-only secret: there is plenty of evidence that women also looked at shunga and enjoyed it . Some Shunga prints and books were even designed specifically for female viewers, and it became common for wealthy families to include Shunga images in a bride’s dowry or trousseau as a good-luck charm for marital happiness . In one remarkable 1859 account, a visiting American businessman was shocked when a Japanese bookseller and his wife cheerfully showed him erotic picture-books, proudly referring to them as “beautiful books” . This anecdote highlights a cultural gap: what the prudish Westerner saw as obscene, the Japanese couple saw as artistic and even admirable. In Edo Japan, Shunga prints were appreciated for their beauty, humor (they were sometimes called “laughter pictures”), and even educational value regarding the “floating world” of pleasure . They were often created by the era’s greatest artists (including Hokusai) and could carry satirical or literary themes, elevating them beyond pure titillation . Only with the Meiji Restoration in the late 19th century – and the influx of Western Victorian morals – did Japan clamp down on erotic art, suggesting that earlier Japanese society saw less moral dissonance in erotic representation . In the Edo context, sharing or owning Shunga might have been viewed as perfectly respectable, even culturally enriching. The prints celebrated human pleasure and also served as social commentary, implying an underlying value: sexual candidness as part of life’s pleasure and a subject of artistic merit. Here again, pornography (in the sense of explicit sexual art) found itself on the virtuous side of normal, at least within its native cultural frame.
• Libertine Philosophy and the Virtue of Transgression: In 18th-century Europe, a more intellectual current framing sexual explicitness positively was the rise of libertine philosophy. Figures like the Marquis de Sade (1740–1814) or his contemporaries viewed society’s sexual taboos as hypocritical constraints to be shattered in the name of truth and nature. Sade, notorious for his pornographic novels, essentially valorized sexual freedom as a virtue – even when it meant defying conventional morality. He championed vice as a path to knowledge and liberation: “In order to know virtue, we must first acquaint ourselves with vice,” he wrote, implying that exploring humanity’s darkest or wildest desires was a necessary journey to enlightenment . While Sade’s writings are extreme (and not exactly a template for a healthy society!), they represent a philosophical stance where pornography becomes a vehicle of rebellion, authenticity, and critique of power. Later intellectuals like Georges Bataille and surrealist artists would pick up this idea that transgressive erotic imagery can purge social repression and reveal deeper truths – a kind of purifying fire. Even some Enlightenment-era pornography had utopian overtones: for instance, pictorial erotica circulated in revolutionary France celebrated liberty from clerical control and the “natural rights” of passion. In this context, creating or consuming pornography was framed as an act of progress – aligning oneself with reason and nature against prudish superstition. Such libertine framing turned porn into a tool of philosophical virtue (free thought) and even political virtue (resistance to tyranny) in a highly charged historical moment.
• “Porno Chic” and the Sexual Revolution: Jumping to the 20th century, there was a brief period in the early 1970s when hardcore pornography in the West experienced a kind of cultural legitimization often referred to as “porno chic.” After decades in the shadows, pornographic films started getting public screenings, critical reviews in mainstream media, and even celebrity endorsements. The landmark 1972 film Deep Throat was a flashpoint: it became so popular that well-known journalists and Hollywood figures went to see it, and magazines like TIME and Newsweek reviewed it as they would any significant movie . For a moment, some commentators seriously contended that explicit pornography might merge with high art and cinema. As one director optimistically predicted in 1973, “within a year sex will just blend itself into [mainstream] film. It’s inevitable.” . This hope, if utopian, treated porn as a positive social force – a means to expand artistic expression and sexual openness. During these “New Days,” as one writer reminisced, “porn…the entire cultural life – was different, bolder, weirder, better.” There was a sense of adventure and breaking new ground; pornography was framed by its champions as a kind of avant-garde, challenging stale norms and liberating sexual discourse. The U.S. Supreme Court’s loosening of obscenity laws and Denmark’s earlier legalization of pornography in 1969 created a legal space for this optimism. Notably, a 1969 documentary Pornography in Denmark, produced by sexologists Phyllis and Eberhard Kronhausen, presented explicit footage as a serious, scholarly examination of sexuality. John Waters recalls that this documentary marketed itself as “socially redeeming” – and because it was a serious effort, it managed to get around censorship laws and pave the way for open hardcore film screenings . In other words, by claiming that porn could have educational or social value (a public good), the Kronhausens literally helped end the era of total suppression . For a few years, watching or making porn, especially experimental or “feminist” porn, could be spun as hip and even socially progressive. The era didn’t last – a political and religious backlash followed – but it left a legacy of people and movements that treat pornography not as an enemy, but as a potential ally in the pursuit of liberation, knowledge, and even art.

These historical and cultural vignettes demonstrate that pornography has not universally been seen as a corrupting vice. At times it has been interwoven with virtue – whether sacred virtue (honoring gods and natural law), civic virtue (exercising freedom and reason), or personal virtue (embracing joy and beauty in the human body). When contextualized differently, erotic representation has been used to uplift or unite, from blessing marriages in Japan to educating viewers in Denmark. This rich, if often overlooked, legacy sets the stage for contemporary thinkers who argue that pornography can be a positive force in society.

Contemporary Perspectives: Pornography as a Positive Force

In today’s debates, a number of thinkers, activists, and scholars carry forward the idea that pornography can contribute to individual and social good. These contemporary perspectives often emerge from struggles for sexual liberation and reflect broader movements in feminism, LGBTQ+ rights, and media culture.

• Sex-Positive Feminism and the Pro-Porn Movement: As mentioned earlier, sex-positive feminists have been at the forefront of reframing pornography in positive terms since the late 20th century. They arose in direct opposition to anti-pornography feminists, arguing that censoring porn would ultimately hurt women by policing their sexuality. Key figures of this movement read like a who’s-who of feminist writers and artists: for example, legendary second-wave feminists Betty Friedan and Kate Millett (known for critiquing patriarchy in other domains) nonetheless “supported the right to consume pornography” as part of women’s liberation . Writers like Ellen Willis and Gayle Rubin penned influential essays defending sexual expression; Rubin famously called for a “radical theory of sex” that recognized pleasure and erotic variety as positive values, criticizing her peers for seeing sexual liberalization only as male privilege instead of potential female empowerment . By the 1980s, a self-described “pro-sex” or “pro-porn” feminist cohort emerged: women such as Susie Bright (one of the first to proudly wear the label sex-positive feminist), Annie Sprinkle (a former porn star turned sex educator and performance artist), and Candida Royalle (a pioneering female porn director) all advocated for pornography’s “redeeming value.” They argued that women could create their own porn reflecting female desires, thereby subverting the male gaze and reclaiming sexual agency. Indeed, Royalle’s films in the 1980s–90s were marketed as “porn for women,” and she explicitly wanted to make porn that women could regard as empowering and couples could view as relationship-enhancing. This strain of feminism treats producing or enjoying consensual, women-friendly porn as an almost political act – a statement that women’s sexuality will not be silenced or shamed. As evidence of this positive framing, consider that an annual Feminist Porn Awards was established in Toronto in 2006 to celebrate ethical and diverse pornography, and similar events (like the PorYes award in Europe) followed . The very existence of a “feminist porn” genre and community shows that many see porn as not only compatible with feminist virtue, but as a vehicle to promote values like gender equality, sexual diversity, and body positivity.
• Empirical Research and Sexology: Contemporary sexologists and psychologists also contribute to the narrative that pornography can have positive effects. While the media often highlights studies linking porn to negatives (e.g. addiction or unrealistic expectations), other research provides a more nuanced or even encouraging picture. We saw earlier Martin Hald’s study in Denmark indicating self-reported benefits of porn use (better knowledge and sex life) . Additional work has found, for instance, that positive attitudes toward pornography correlate with better sexual well-being among young women, including higher sexual self-esteem and openness to communication . These findings support the sex-positive view that porn, when approached healthily, might enhance one’s sex life rather than ruin it. Some therapists even incorporate erotic materials as tools for couples to explore fantasies together or for individuals to learn about their own arousal patterns in a safe, private way. The underlying idea is that sexual expression is healthy, and porn is one medium of such expression. When research suggests that moderate porn use doesn’t necessarily harm – and can sometimes help – relationships (as long as it’s consensual and discussed), it bolsters the argument that society need not fear porn as a great evil. Instead, we might focus on porn literacy: teaching people to consume it critically and ethically, much like we teach media literacy. In this view, a well-informed porn consumer who respects performers and keeps expectations realistic could be seen as exercising a kind of modern virtue – the virtue of critical engagement and open-mindedness about sexuality.
• LGBTQ+ and Queer Theories of Porn: For LGBTQ+ communities, pornography has often been a lifeline and a form of representation when mainstream culture was hostile or silent. Gay, lesbian, and trans erotica have existed for decades (if not centuries) underground, and their emergence into the light has been tied to the broader fight for queer rights. Queer theorists note that porn can be a radical space for imagining new sexual possibilities and validating identities that society brands deviant. For example, 1970s gay male porn theaters were not just about titillation; they were one place gay men could openly congregate and affirm their sexuality in a pre-Stonewall era of repression. Feminist theorist Laura Kipnis (author of Bound and Gagged: Pornography and the Politics of Fantasy) argues that pornography, by venturing into taboo realms, can actually destabilize rigid gender and power norms and thus has a transgressive, liberating edge . Meanwhile, filmmakers in the queer and trans porn scene explicitly frame their work as activism. They create erotic films that feature diverse body types, ages, and kinks, aiming to celebrate diversity and normalize variance in desire. This aligns with the notion that inclusion and empathy are virtues – by watching such porn, viewers might expand their understanding and acceptance of different sexualities. In practical terms, many LGBTQ+ advocates see positive porn as a way to provide sex education that they never got in school (which is typically heteronormative and non-explicit). For instance, a lesbian teenager finding an On Our Backs magazine in the 1980s – a magazine “founded in 1986 to promote a more positive attitude towards erotica within the community of lesbian and bisexual women” – might have felt validated and empowered to see her desires depicted not as shameful, but as joyous. In this sense, porn can serve a virtuous purpose of community-building and affirmation for marginalized groups, fostering pride instead of isolation.
• Ethical Porn Entrepreneurship: In recent years, a number of porn producers and platforms have made ethics and social benefits part of their mission. This includes studios run by women or by socially conscious entrepreneurs who emphasize fair labor practices, diversity in casting, and realistic depictions of sex (including consent and communication in the scene). Their business model isn’t just profit; it’s to prove porn can align with values of respect, honesty, and mutual pleasure. One could point to websites that donate portions of proceeds to sex-worker rights organizations, or projects like Erica Lust’s crowd-sourced female-friendly porn, which invite ordinary people to share their fantasies in an inclusive way. There’s even been discussion of whether watching “fair trade porn” – that is, pornography made ethically – could be akin to buying fair trade coffee: a small virtuous choice that supports humane conditions. While this analogy might seem amusing, it highlights how morally conscious consumers are reframing their porn consumption as an extension of their values. If supporting ethical porn helps shift the industry towards better treatment of performers and more positive content, then viewing porn can be cast as a constructive act rather than a guilty secret. This is a far cry from the traditional view that porn is something one should hide from if one is a “good person.” Instead, being open about one’s pornography use (when it’s healthy and consensual) might signal personal integrity and authenticity – you are comfortable with sexuality and demand ethical standards, which are commendable traits.

Overall, contemporary proponents of pornography’s positive potential seek to demystify and destigmatize it. They often speak of transparency and consent as cardinal virtues in sexuality. As one commentator put it, “If we live in a society that values transparency, consent, and respect, then pornography that embodies those values could potentially be seen as virtuous.” In other words, porn per se isn’t virtuous or not; it depends on how it’s made and used. But when porn aligns with key social values – respecting rights, spreading knowledge, giving joy – it may earn a place as a social good. This is a compelling inversion: rather than assuming porn is an assault on decency, these thinkers invite us to imagine that porn (or at least some porn) could advance decency by promoting open conversation about sex, reducing shame, and providing pleasure in a consensual way.

Pornography as Civic Virtue: A Thought Experiment

Perhaps the most provocative angle is to imagine a society where pornography is not just tolerated or privately enjoyed, but upheld as a civic virtue – a practice deemed crucial to the public good and the character of citizens. What would such a society look like, and what reasoning might underpin the idea that porn is a core positive value for the community? This is, by nature, a speculative exercise, but it synthesizes many of the strands discussed above into a unified vision of a porn-positive society. Consider the following thought experiment:

Imagine a future society, “Eutopia,” in which sexual frankness is as highly valued as honesty, charity, or courage. In Eutopia, the prevailing belief is that open sexual expression creates trust, happiness, and social cohesion among the populace. From a young age (in an age-appropriate manner), citizens are taught that sexual desires are natural and discussing or depicting them should carry no shame. As adults, individuals participate in a kind of public erotic culture in much the same way citizens today participate in civic art, music, or debate. High schools and universities might include porn literacy classes not to condemn pornography, but to critically engage with it, much like literature or film classes, analyzing its themes and ensuring everyone develops a respectful, consensual approach to sexuality. The production of erotic media is state-regulated to ensure ethical standards, and perhaps even state-supported as a form of art or public health. Just as governments sometimes fund fine arts or sports for their social benefits, Eutopia’s government funds the creation of educational, diverse, and artful pornography as a public good – ensuring it reflects community values of equality and respect.

In this society, consuming or creating pornography in line with community values could be seen as an act of good citizenship. For example: watching an educational erotic film about a couple navigating consent and pleasure might be encouraged similarly to how reading literature that builds empathy is encouraged in our world. Rather than isolating people, porn in Eutopia is thought to bring people together – couples might regularly view it to enhance intimacy; friends might openly discuss their favorite erotic art in the same breath as discussing politics or hobbies. The absence of stigma means pornography no longer has a taboo allure or a seedy underbelly; it’s simply one facet of cultural life, policed by ethics like any other media. Crucially, Eutopians believe this openness has tangible virtues. They credit it with things like very low rates of sexual violence (because no desires are repressed or driven into unhealthy obsessions), stronger marriages or partnerships (because honesty about sexual needs is the norm, and extramarital temptations can be channeled into consensual outlets), and greater happiness overall (citizens feel free and sexually satisfied, without the guilt or frustration that plagued earlier societies). In the collective imagination of this culture, a citizen who engages positively with pornography – respecting performers, learning from content, and healthily integrating fantasy and reality – might be seen as more virtuous than one who prudishly shuns all erotic material. The latter might be viewed with pity (as sexually repressed or fearful) or even gentle suspicion (why are they so afraid of human sexuality?). This flips our current script entirely.

If this scenario sounds far-fetched, it’s worth noting that it extrapolates from real trends. Elements of it are already present in various subcultures and communities today. Some Scandinavian countries, for instance, have very progressive sex education that includes discussion of pornography; they treat it matter-of-factly, aiming to prepare teens to distinguish fantasy from reality and to uphold respect in sexual encounters. This echoes Eutopia’s ethos that knowledge and openness are virtues. The thought experiment also resonates with the vision of early sexual revolutionaries. Recall that in the 1970s, some thinkers truly believed we were on the way to a world where sexually explicit media would lose its stigma and simply merge with normal culture . Gerard Damiano, the director of Deep Throat, imagined a future where no one would bat an eye at explicit sex in a Hollywood film . While that exact future didn’t materialize (largely due to conservative backlash), the utopian ideals behind it were about transparency and liberation – very similar to our hypothetical Eutopia. Those ideals held that a society without sexual taboos would be freer and happier, with pornography serving as a kind of continuous reminder that pleasure is good, that humans are sexual beings, and that pretending otherwise breeds hypocrisy or neurosis.

One might also draw an analogy to how attitudes toward another once-forbidden substance – alcohol – have changed in some cultures. There were times and places (like Prohibition-era America) where drinking was seen as morally degenerate. Yet, in countries like France or Italy, having wine with dinner is practically a civic virtue – part of the art of living well, of conviviality. Responsible drinkers in those cultures are viewed as cultured, not sinful. By analogy, Eutopia has a culture of erotic conviviality: enjoying consensual erotic media is just part of living well and authentically, not a mark of moral failure.

To be sure, a pornography-as-virtue society would face its own challenges and critics. Even in Eutopia, there would likely be debates about boundaries (e.g. protecting minors, defining what counts as “ethical porn,” avoiding the commodification of intimacy, etc.). But the key difference is that those debates would proceed from a baseline assumption that sexual explicitness is not shameful and can be harnessed for good. Imagine the civic rituals or public institutions that might evolve: perhaps annual erotic art festivals that are civic events much like film festivals or carnivals, where prizes are given not just for aesthetic merit but for exemplifying community values (consent, equality, creativity in expressing love and lust). Such festivals would reinforce communal bonds – people collectively acknowledging that we all share sexual desires and that’s something to celebrate, thereby strengthening empathy and reducing the alienation people often feel about their private passions. In essence, pornography in this society functions as a mirror that the community holds up to itself without fear, saying, “This too is who we are.” The virtue lies in that honesty and the trust that comes from having no corner of human nature that must be lied about.

Is such a society possible or even desirable? That remains a matter of personal judgment. Critics might worry that making porn a civic virtue could pressure people into participating in sexual culture even if they’re uncomfortable – a valid concern, since virtue in a society can become a form of coercion. We are mindful that one person’s utopia can be another’s dystopia. (Aldous Huxley’s Brave New World, for instance, had a form of state-sanctioned promiscuity, though without emotional depth – a cautionary tale of sorts.) Our Eutopia would argue that because consent and personal choice are paramount virtues, no one would be forced into consuming or making porn – they would simply have the option free of stigma. It’s an intriguing balance to consider: can a society encourage a behavior as virtuous while still respecting the choice not to partake? Perhaps the key is framing it as available and honored, but not obligatory – much like civic virtue of volunteerism is praised in our society, though not everyone is forced to volunteer.

The value of this thought experiment is in pushing our boundaries of imagination. It asks: if pornography were done right, could it actually make us better people or a better society? Could it teach virtues like empathy (by exposing us to others’ desires and pleasures), or honesty (by demanding we be real about our own erotic nature), or respect (by requiring enthusiastic consent and mutual enjoyment as the gold standard)? Some contemporary theorists answer yes – they see porn as a field where we can cultivate a more compassionate, diverse understanding of human sexuality. In a way, our hypothetical porn-positive society is already budding wherever open conversations about sex and ethical porn production are happening. It challenges us to question whether our aversion to pornography is based on genuine harm or merely inherited puritanism. And if it’s the latter, then perhaps shifting those cultural values could unlock some virtues we hadn’t considered.

Conclusion

Exploring pornography as a virtue is a daring intellectual venture precisely because it upends conventional morality. We journeyed through philosophical arguments that suggest porn can align with moral goods like happiness, autonomy, respect, and self-knowledge. We saw historical and cultural moments – from temple art and Shunga scrolls to 1970s “porno chic” – where explicit sexual expression has been viewed in a positive or integrative light, supporting social or spiritual values. We considered the voices of sex-positive feminists and other modern thinkers who argue that pornography, when respectful and consensual, can be a force for good – empowering individuals, educating viewers, and enriching relationships. Finally, we indulged in a utopian thought experiment of a society that might one day treat the open enjoyment of erotica as a sign of a healthy, virtuous citizenry, rather than a guilty secret.

This analysis does not claim that pornography is unambiguously a virtue in our world – real-world pornography comes with serious complexities and valid ethical concerns. However, by examining the question from multiple angles, we accomplish what philosophy does at its best: expand the realm of the thinkable. We come to realize that attitudes towards porn are not fixed; they evolve with cultural values. As Sade’s quote reminded us, today’s vice can become tomorrow’s virtue (or vice versa) depending on societal context . The conversation around pornography is already nuanced, with key thinkers and movements pushing back against the narrative of porn as purely corrosive. Whether one agrees or not, their perspective is worth taking seriously: they invite us to consider that sexual representation, rather than dragging us into the gutter, might uplift us or at least reflect our humanity in a way we don’t need to fear.

In the end, treating pornography as a virtue is a thought experiment that shines light on larger issues – how we define virtue, how we handle the powerful force of sexuality, and how open we are to pluralism in moral values. It challenges us to imagine a society more comfortable in its sexual skin, and asks what gains (and losses) might come with that comfort. Even if one remains skeptical of labeling porn “virtuous,” this exploration yields a deeper understanding of the role pornography plays in philosophy, history, and culture. It moves the discussion beyond simplistic binaries of good vs. evil and into the rich, human terrain where most moral questions reside. And perhaps that, in itself, is a virtuous endeavor.

Sources:

• Marquis de Sade, Philosophy in the Boudoir – on the relativism of vice and virtue .
• Sex-positive feminist perspectives (Carol Queen interview) – seeing sexuality as a positive force .
• Psychology Today (Matthew Hutson), “Vice or Virtue? The Pros of Pornography” – reporting studies of porn’s positive effects on users .
• Eric Kim, “Could Pornography Ever Be Considered Virtuous?” – discussing porn through utilitarian, deontological, and virtue ethics lenses .
• Stanford Encyclopedia of Philosophy, “Pornography and Censorship” – summary of liberal defenses of pornography as free expression .
• Wikipedia, “Sex-positive feminism” – noting feminists who defended pornography and the view that porn is not inherently degrading .
• Apollo Magazine (Caroline Vout), “Explicit intent – the art of shunga in Japan” – historical context of Japanese erotic art’s acceptance, including women viewers and bridal trousseaus .
• Ravenous Legs blog, “Khajuraho Temples – Sacred Union of the Divine” – on Hindu temple erotic sculptures as expressions of Kama (desire), a valued life goal .
• TIME Magazine (Richard Corliss), “That Old Feeling: When Porno Was Chic” – describing the 1970s mainstreaming of porn and the notion of “socially redeeming” pornography in the sexual revolution .
• Wikipedia, “Sex-positive feminism” (references) – mention of On Our Backs magazine promoting positive erotica for women and the list of pro-porn feminist thinkers (e.g. Paglia, McElroy, Sprinkle, Hartley) .
• Additional citations within text: Psychology Today on Danish porn study ; Sade quote via Goodreads ; Carol Queen on sex-positivity ; Wikipedia on feminist views ; Apollo Magazine on shunga and Roman art ; Ravenous Legs on Khajuraho ; TIME on Deep Throat and porno chic ; Eric Kim blog on virtuous porn usage .