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Authors: Linda Lemoncheck

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Page 36
mally sanctioned, committed, and exclusive sex is the only sex that they will condone for their children, the term "promiscuous" often reduces to a moral condemnation of sex outside of marriage.
Promiscuity's absence of marital commitment can also help us understand the objection of the polygamous Mormon man mentioned at the beginning of this section. In marriages where sex is both possible and desirable, marriage typically serves as a socially sanctioned restriction on one's choice of sexual partner.
20
In Judeo-Christian communities in which marriage is defined by monogamy, sexual exclusivity means sex
with this (one) partner and no others
. In those communities where marriage to more than one person at a time is both an accepted and common practice, sexual choice for one marital partner is restricted by marriage to some
multiple
of spouses. Thus, sexual exclusivity still has meaning for the polygamous spouse, even though, like his promiscuous counterpart, he engages in the pursuit of different sexual partners. Sexual exclusivity in a polygamous community simply means sex
with these (several) people and no others
. His pursuit of new and different sexual partners is restricted, not repeated. Thus, promiscuous sex for the Mormon man is objectionable because it is simple fornication, sex outside of marriage, sex
without commitment
. (Many feminists would also contend that within a patriarchal tradition that defines marriage as man's acquisition of a wife, polygamous spouses will always be men.) When a devout Muslim woman, raped by Serbian soldiers, is derisively called a "whore" by her husband, it is because she has engaged in what he perceives as promiscuous (extramarital) sex that defiles her in his eyes. The irony is that rape victims and prostitutes are often mistakenly regarded as "asking for" the abuse they receive. Many feminists contend that such explanations serve the interests of patriarchy by blaming women, not men, for men's sexual violation of women.
21
One affair, a single one-night stand, or the victimization of rape, however, is not promiscuity for those who associate the term with the voluntary and repetitious pursuit of different sexual partners. The previous description of George's adultery shows that some speakers will describe George's adultery as promiscuous while others will not. Furthermore, if George does decide to "play the field" with a series of different lovers, his promiscuous peccadillos do not
erase
his original marital commitment to his wife. He has simply failed to live up to that commitment. Therefore, it is not only the
absence
of commitment, as in premarital sex, that marks the presence of promiscuity, but also the failure to live up to commitments already made. It is the latter sense of promiscuity that characterizes adultery.
In addition, it is far from clear that unmarried promiscuous sex partners cannot or do not issue their lovers "promissory notes for affection and support throughout an indefinite future," as Elliston maintains. Suppose Joan has sex with several men on a regular basis. Joan enjoys the company of men and finds sex the perfect vehicle for establishing intimacy with them. We can suppose that Joan travels frequently and has different lovers in different cities. Some of Joan's lovers are men whom she has known for months; others are fairly new acquaintances. Thus, we can imagine that her lovers may also have their own interests and interconnecting but not identical circle of lovers and acquaintances, so that none of Joan's lovers feels unattended or unloved by Joan. In this scenario, Joan is promiscuous insofar as she is actively and voluntarily engaged in the repetitious pursuit of different sexual partners. Does this
 
Page 37
mean that she cannot offer any of her current lovers, or indeed any of her future lovers, a "commitment" of sex, affection, and moral or even financial support? Why can't a promiscuous Joan maintain sexual relationships with several men at the same time, even
promise
them she will love them "in sickness and in health," knowing full well that since her lovers have other lovers who attend to them as well, this will not be asking too much of her?
A common complaint against promiscuous sex is that it lacks intimacythat it lacks the personal attentiveness and commitment of time and emotional energy that one can more easily give to just one person. But why should sexual intimacy demand sexual exclusivity? I would argue that while it may be true of many or even most of us that we cannot maintain several intimate sexual relationships at one time, there is nothing logically, or even practically, impossible about doing so. Joan's sexual history may be rare, especially in a patriarchal culture in which a tradition of regarding women as property and regarding masculinity in terms of sexual power and control prompts strong feelings of sexual competition and propriety among men; in such a culture, women's monogamy is also reinforced by socialization that teaches women to desire and preserve exclusive heterosexual relationships. Nevertheless, Joan's sexual life is not nonsensical or contradictory or beyond every person's sexual or emotional energies. It depends on the people involved and the commitments made. Of course, women can be jealous of their sexual partners as well, as I will later discuss in more detail. However, I believe that jealous heterosexual women do not act to defend their property as much as they defend their social status and security. When women are status objects for men, the status comes from the
possession
of a prized object, not the mere
association
with it. Jealous lesbians can be expected to base their jealousies on the particular gendered roles, if any, they adopt in their sexual relationships.
22
What Joan's case also suggests is that the closer her sexual commitment comes to a formal, ritualized, publicly sanctioned contract, the more her commitment will resemble marriage. Suppose Joan has standing dates to spend her evenings as follows: Monday nights are spent with Ron, Wednesdays with Hamilton, Fridays with Ken, and Sundays with Bruce. While Joan may have committed herself to sleep with each of her partners on specific days, she has not committed herself to sleeping with these partners
and no others
. In other words, Joan may still be called "promiscuous," because her standing agreement with her lovers lacks the commitment to sexual exclusivity of either monogamy or polygamy. Joan is still contractually free to have sex with partners other than those with whom she currently has sex. However, the more Joan yields to the demands of her original lovers that she refrain from pursuing new partners, the more exclusive her relationships with them become. Indeed, in such an event her relationships take on the sexual restrictiveness associated with polygamy and lose the sexual permissiveness of promiscuity. Given my claim that what separates polygamy from promiscuity is the restriction on the former's choice of sexual partner, committed promiscuous sex appears to differ from at least certain forms of marital sex only in degree of exclusivity, not in the quantity of partners or the quality of the sexual exchange.
One reason why many people believe that sexual intimacy must and should be shared with only one person is that partners get jealous or proprietary. They want
 
Page 38
more from their lovers than they are getting and think that others will take away sexual attention that should be paid to them. Another reason people believe sexual intimacy requires monogamy is that they believe sexual intimacy requires one to share with one's sexual partner information about oneself that is not shared with anyone else.
23
From this view, sexual intimates have a unique relationship with one another in virtue of their exclusive knowledge of each other. If nothing else, sex reveals visual and tactile information about one's body. Some people claim that to give any portion of this information to anyone else would necessarily lessen the intimacy. However, these reasons imply that sexual relations are merely quantitativethat we have only so much of our sexuality to spend before it is used up. Such reasons ignore a qualitative dimension to sexual intimacy, the
how
as opposed to the
how much
of what is actually expressed, shared, and felt, which is not necessarily reduced by the quantity of sexual encounters.
Furthermore, Paul Gregory has suggested that placing too great a value on the scarcity of sexual intimacy encourages sexual frustration, jealousy, loneliness, and possessiveness.
24
Single women and men who believe that intimacy can only be found in monogamous heterosexuality become desperate to "pair up" instead of spending their sexual time and energy exploring what kinds of relationships might truly satisfy their sexual needs. Men become possessive of women when men define their sexual power in terms of the women they can keep from other men. As a result, men often feel emasculated by promiscuous women, whose behavior signifies to men that such women cannot be controlled. In a society in which power and prestige reside largely in the hands of men, many heterosexual women become defensive of the status and security men provide them; such defensiveness often results in deep jealousies and unwarranted fear or hatred of other women. Overvaluing sexual exclusivity can also make financially independent women unwilling to leave a disastrous sexual relationship when the alternatives of loneliness and social alienation loom large. Each of these cases suggests that when the scarcity of sexual intimacy is a cultural value, promiscuity inevitably undermines the sexual happiness of both women and men. If promiscuity is to have any credibility, then requiring sexual exclusivity for sexual intimacy must be questioned.
Many feminists have been particularly concerned about the oppressive nature of heterosexual, monogamous marriage for women. In the absence of economic independence from men, women are often left to languish in loveless and abusive marriages in which they are their husband's sexual and domestic subordinates. Even those who have gained some share of economic independence are often made unhappy by a sexual freedom that turns them into nothing more than the impersonal and replaceable sexual objects of male lust. Under such circumstances, women become easily convinced that the only means to sexual intimacy is sexual exclusivity. This conviction is tailor-made for men whose sexual status lies, in part, in the women they can keep other men from acquiring. Therefore, according to this view, in a culture that sanctions sexual exclusivity only through the historically unequal distribution of power and status of monogamous, heterosexual marriage, a woman will feel compelled to choose a type of sexual relationship that invests her sexual subordination with patriarchal legitimacy. Shulamith Firestone laments that while we may have recently loosened the tie between sexual exclusivity and monogamous mar-
 
Page 39
riage, we have replaced it with a vision of romantic love that is equally confining to women. Monogamous
marriage
may not be required for sexual intimacy, but a monogamous
relationship
still is.
25
However, some feminists would point out that not all good sex is sex with partners to whom we have either personal or emotional ties.
26
Many people find sex with relative strangers to be exciting in its novelty. The psychiatrist Robert Stoller suggests that the more emotionally secure we feel around our sexual partners, the less exciting sex with that partner becomes.
27
Lack of intimacy with one's sexual partner does not mean that one will disrespect, exploit, or fail to satisfy one's partner sexually, nor that one will be disrespected, exploited, or sexually unfulfilled by one's partner. According to some feminists, women have been sold a bill of goods by men who promise satisfying sex only through the intimacy of sexual exclusivity. Men denigrate promiscuous women in order to convince women that promiscuous sex is unsatisfying sex. What these feminists remind us is that some people value intimacy in sex and others do not, and that both kinds of sex can be promiscuous. Thus, women should not feel compelled to pursue monogamy, especially if it is true that the promise of intimacy has been used by men to restrict women's sexual behavior.
On the other hand, many people would offer the case of Magic Johnson as proof that
knowing
your sexual partner constitutes the only safe sex outside of no sex. Their claim would be that Magic Johnson's mistake was not that he had sex with lots of different people but that he was
indiscriminate
about it, analogous to the way in which our bank executive was
indiscriminate
with her bank's money. According to this line of reasoning, if Johnson had been more cautious or careful in his choice of sexual partners, taking the time to learn more about his partners' sexual habits and histories, he would have greatly reduced the risk of contracting HIV. Persons arguing in this way conclude that promiscuous sex is dangerous sex because it is indiscriminate sex.
Yet here again we can describe cases of what would count for many speakers as "promiscuous" behavior that is not careless, incautious, or random. We can imagine the adulterous George deciding to have several affairs in a row, satisfying the characterization of promiscuity as the repetitious pursuit of different sexual partners, but we can also describe him as demanding that each partner take an AIDS test; or we can imagine that in addition to this demand, he prefers only his professional colleagues as bed partners, because the conventions they attend together provide him with the perfect hotel accommodations. Even Magic Johnson was very probably not
completely
indiscriminate in his choice of sexual partner. Each of us has particular preferences about our sexual partners, concerning their appearance, age, ethnicity, race, gender, or sexual style, such that we "discriminate" in favor of some partners over others in virtue of those preferences.
My claim is not that it is wrong or incorrect to think of promiscuous sex as indiscriminate sex or incautious sex or simply sex with anyone who agrees. Certainly some heterosexual men are promiscuous precisely because they are more interested in the sexual conquest than they are in the particular woman they are having sex withthe classic complaint of the sexually objectified woman
28
but not all cases of promiscuity are cases of a lack of care, caution, or deliberation in one's choice of partner. My claim is that the indiscrimination in some cases of promiscuous sex merely re-
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