# Sex and Character/Part 2/Chapter 12

CHAPTER XII
THE NATURE OF WOMAN AND HER SIGNIFICANCE IN THE UNIVERSE
"Erst Mann und Weib zusammen Machen den Menschen aus."—Kant.
The further we go in the analysis of woman's claim to esteem the more we must deny her of what is lofty and noble, great and beautiful. As this chapter is about to take the deciding and most extreme step in that direction, I should like to make a few remarks as to my position. The last thing I wish to advocate is the Asiatic standpoint with regard to the treatment of women. Those who have carefully followed my remarks as to the injustice that all forms of sexuality and erotics visit on woman will surely see that this work is not meant to plead for the harem. But it is quite possible to desire the legal equality of men and women without believing in their moral and intellectual equality, just as in condemning to the utmost any harshness in the male treatment of the female sex, one does not overlook the tremendous, cosmic, contrast and organic differences between them. There are no men in whom there is no trace of the transcendent, who are altogether bad; and there is no woman of whom that could truly be said. However degraded a man may be, he is immeasur&shyably above the most superior woman, so much so that comparison and classification of the two are impossible; but even so, no one has any right to denounce or defame woman, however inferior she must be considered. A true adjustment of the claims for legal equality can be ​undertaken on no other basis than the recognition of a complete, deep-seated polar opposition of the sexes. I trust that I may escape confusion of my views as to woman with the superficial doctrine of P. J. Möbius—a doctrine only interesting as a brave reaction against the general tendency. Women are not "physiologically weak-minded" and I cannot share the view that women of conspicuous ability are to be regarded as morbid specimens.
From a moral point of view one should only be glad to recognise in these women (who are always more masculine than the rest) the exact opposite of degeneration, that is to say, it must be acknowledged that they have made a step forward and gained a victory over themselves; from the biological standpoint they are just as little or as much phenomena of degeneration as are womanish men (unethically considered). Intermediate sexual forms are normal, not pathological phenomena, in all classes of organisms, and their appearance is no proof of physical decadence.
Woman is neither high-minded nor low-minded, strong-minded nor weak-minded. She is the opposite of all these. Mind cannot be predicated of her at all; she is mindless. That, however, does not imply weak-mindedness in the ordinary sense of the term, the absence of the capacity to "get her bearings" in ordinary everyday life. Cunning, calculation, "cleverness," are much more usual and constant in the woman than in the man, if there be a personal selfish end in view. A woman is never so stupid as a man can be.
But has woman no meaning at all? Has she no general purpose in the scheme of the world? Has she not a destiny; and, in spite of all her senselessness and emptiness, a significance in the universe?
Has she a mission, or is her existence an accident and an absurdity?
In order to understand her meaning, it is necessary to start from a phenomenon which, although old and well recognised, has never received its proper meed of consideration. It is from nothing more nor less than the ​phenomenon of match-making from which we may be able to infer most correctly the real nature of woman.
Its analysis shows it to be the force which brings together and helps forward two people in their knowledge of one another, which helps them to a sexual union, whether in the form of marriage or not. This desire to bring about an understanding between two people is possessed by all women from their earliest childhood; the very youngest girls are always ready to act as messengers for their sisters' lovers. And if the instinct of match-making can be indulged in only after the particular woman in question has brought about her own consummation in marriage, it is none the less present before that time, and the only things which are at work against it are her jealousy of her contemporaries, and her anxiety about their chances with regard to her lover, until she has finally secured him by reason of her money, her social position, and so forth.
As soon as women have got rid of their own case by their own marriage, they hasten to help the sons and daughters of their acquaintances to marry. The fact that older women, in whom the desire for sexual satisfaction has died out, are such match-makers is so fully recognised that the idea has wrongly spread that they are the only real match-makers.
They urge not only women but men to marry, a man's own mother often being the most active and persistent advocate of his marriage. It is the desire and purpose of every mother to see her son married, without any thought of his individual taste; a wish which some have been blind enough to regard as another charm in maternal love, of which such a poor account was given in an earlier chapter. It is possible that many mothers may hope that their sons should obtain permanent happiness through marriage, however unfit they may be for it; but undoubtedly this hope is absent with the majority, and in any case it is the match-making instinct, the sheer objection to bachelordom, which is the strongest motive of all.
It is clear that women obey a purely instinctive, ​inherent impulse, when they try to get their daughters married.
It is certainly not for logical, and only in a small degree for material reasons, that they go to such lengths to attain their ends, and it is certainly not because of any desire expressed by their daughters (very often it is in direct opposition to the girl's choice); and since the match-making instinct is not confined to the members of a woman's own family, it is impossible to speak of it as being part of the "altruistic" or "moral" attitude of maternal love; although most women if they were charged with match-making projects would undoubtedly answer "that it is their duty to think of the future welfare of their dear children."
A mother makes no difference in arranging a marriage for her own daughter and for any other girl, and is just as glad to do it for the latter if it does not interfere with the interests of her own family; it is the same thing, matchmaking throughout, and there is no psychological difference in making a match for her own daughter and doing the same thing for a stranger. I would even go so far as to say that a mother is not inconsolable if a stranger, however common and undesirable, desires and seduces her daughter. The attitude of one sex to certain traits of the other can often be applied as a criterion as to how far certain peculiarities of character are exclusively the property of the one sex or are shared by the other. So far, we have had to deny to women many characters which they would gladly claim, but which are exclusively masculine; in match-making, however, we have a characteristic which is really and exclusively feminine, the exceptions being either in the case of very womanish men or else special instances which will be fully dealt with later on, in chap. xiii. Every real man will have nothing to do with this instinct in his wife, even when his own daughters, whom he would gladly see settled in life, are concerned ; he dislikes and despises the whole business, and leaves it entirely to his wife, as being altogether in her province. This is a striking instance of a purely feminine psychical characteristic, being not only unattractive ​to a man, but even repulsive to him when he is aware of it: while the male characteristics in themselves are sufficient to please the female, man has to denude woman of hers before he can love her.
But the match-making instinct exerts a much deeper and more important influence on the nature of woman than can be gathered from the little I have said on this subject. I wish now to draw attention to woman's attitude at a play: she is always waiting to see if the hero and heroine, the lovers in the piece, will quarrel. This is nothing but matchmaking, and psychologically does not differ a hair from it: it is the ever present desire to see the man and woman united. But that is not all; the tremendous excitement with which women await the crucial point in a decent or indecent book is due to nothing less than the desire to see the sexual union of the principal characters, and is coupled with an actual excitation at the thought, and positive appreciation of the force which is behind sexual union. It is not possible to state this formally and logically, the only thing is to try and understand how it is that the two things are psychologically one with women. The mother's excitement on her daughter's wedding-day is of the same quality as that engendered by reading a story by Prevost, or Sudermann's "Katzensteg." It is quite true that men are very interested by novels which end in sexual union, but in quite a different way from women; they thoroughly appreciate the sexual act in imagination, but they do not follow the gradual approach of the two people concerned from the very beginning; and their interest does not grow, as woman's does, in constant proportion to the reciprocal value which the two people have for one another.
The breathless pleasure with which the various obstacles are overcome, the feeling of disappointment at each thwarting of the sexual purpose, is altogether womanish and unmanly; but it is always present with woman. She is continually on the watch for sexual developments, whether in real life or in literature. Has no one ever wondered why women are so keen and " disinterested " about bringing ​other men and women together? The satisfaction they derive from it arises from a personal stimulus at the thought of the sexual union of others.
But the full extent to which match-making influences the point of view of all women is not yet fully grasped. On a summer evening when lovers may be seen in dark corners of public places, or on the seats and banks round about, it is always the women who wilfully and curiously try to see what is happening, whilst men who have to pass that way do so unwillingly, looking the other way, because of a sense of intrusion. Just in the same way it is women who turn in the streets to look at nearly every couple they meet, and gaze after them. This espionage and turning round are none the less "match-making," because they are sub-conscious acts. If a man does not want to see a thing he turns his back on it, and does not look round; but women are glad to see two people in love with one another, and take pleasure in surprising them in their love-making, because of their innate and super-personal desire that sexual union should occur.
But man, as was seen much further back, only cares for that which has a positive value. A woman when she sees two lovers together is always awaiting developments, that is to say, she expects, anticipates, hopes, and desires an outcome. I know an elderly married woman who listened expectantly at the door for some time, when a servant of hers had allowed her sweetheart to come into her room, before she walked in and gave her notice.
The idea of union is always eagerly grasped and never repelled whatever form it may take (even where animals are concerned). She experiences no disgust at the nauseating details of the subject, and makes no attempt to think of anything pleasanter. This accounts for a great deal of what is so apparently mysterious in the psychic life of woman. Her wish for the activity of her own sexual life is her strongest impulse, but it is only a special case of her ​deep, her only vital, interest, the interest that sexual unions shall take place; the wish that as much of it as possible shall occur, in all cases, places, and times.
This universal desire may either be concentrated on the act itself or on the (possible) child; in the first case, the woman is of the prostitute type and participates merely for the sake of the act; in the second, she is of the mother type, but not merely with the idea of bearing children herself; she desires that every marriage she knows of or has helped to bring about should be fruitful, and the nearer she is to the absolute mother the more conspicuous is this idea; the real mother is also the real grandmother (even if she remains a virgin; Johann Tesman's marvellous portrayal of "Tante Jule" in Ibsen's "Hedda Gabler" is an example of what I mean). Every real mother has the same purpose, that of helping on matrimony; she is the mother of all mankind; she welcomes every pregnancy.
The prostitute does not want other women to be with child, but to be prostitutes like herself.
A woman's relations with married men show how she subordinates her own sexuality to her match-making instinct, the latter being the dominant power.
Woman objects more strongly to bachelordom than anything else, because she is altogether a match-maker, and this makes her try to get men to marry; but if a man is already married she at once loses most of her interest in him, however much she liked him before. If the woman herself is already married, that is to say, when each man she meets is not a possible solution to her own fate, one would not imagine that a married man would find less favour with her because he was married than when he was a bachelor if the woman herself is unfaithful; but women seldom carry on an intrigue with another woman's husband, except when they wish to triumph over her by making him neglect her. This shows that the disposition of woman is towards the fact of pairing; when men are already paired she seldom attempts to make them unfaithful, for the fact of their being paired has satisfied her instinct. ​This match-making is the most common characteristic of the human female; the wish to become a mother-in-law is much more general than even the desire to become a mother, the intensity and extent of which is usually over-rated. My readers may possibly not understand the emphasis I have laid on a phenomenon which is usually looked upon as amusing as it is disgusting; and it may be thought that I have given undue importance to it.
But let us see why I have done so. Match-making is essentially the phenomenon of all others which gives us the key to the nature of woman, and we must not, as has always been the case, merely acknowledge the fact and pass on, but we should try to analyse and explain it. One of our commonest phrases runs: "Every woman is a bit of a match-maker."
But we must remember that in this/and nothing else, lies the actual essence of woman. After mature consideration of the most varied types of women and with due regard to the special classes besides those which I have discussed, I am of opinion that the only positively general female characteristic is that of match-making, that is, her uniform willingness to further the idea of sexual union.
Any definition of the nature of woman which goes no further than to declare that she has the strong instinct for her own union would be too narrow; any definition that would link her instincts to the child or to the husband, or to both, would be too wide. The most general and comprehensive statement of the nature of woman is that it is completely adapted and disposed for the special mission of aiding and abetting the bodily union of the sexes. All women are match-makers, and this property of the woman to be the advocate of the idea of pairing is the only one which is found in women of all ages, in young girls, in adults, and in the aged. The old woman is no longer interested in her own union, but she devotes herself to the pairing of others. This habit of the old woman is nothing new, it is only the continuance of her enduring instinct surviving the complications that were caused when her ​personal interests came into conflict with her general desire; it is the now unselfish pursuit of the impersonal idea.
It is convenient to recapitulate at this point what my investigation has shown as to the sexuality of women. I have shown that woman is engrossed exclusively by sexuality, not intermittently, but throughout her life; that her whole being, bodily and mental, is nothing but sexuality itself. I added, moreover, that she was so constituted that her whole body and being continually were in sexual relations with her environment, and that just as the sexual organs were the centre of woman physically, so the sexual idea was the centre of her mental nature. The idea of pairing is the only conception which has positive worth for women. The woman is the bearer of the thought of the continuity of the species. The high value which she attaches to the idea of pairing is not selfish and individual, it is superindividual, and, if I may be forgiven the desecration of the phrase, it is the transcendental function of woman. And just as femaleness is no more than the embodiment of the idea of pairing, so is it sexuality in the abstract. Pairing is the supreme good for the woman; she seeks to effect it always and everywhere. Her personal sexuality is only a special case of this universal, generalised, impersonal instinct.
The effort of woman to realise this idea of pairing is so fundamentally opposed to that conception of innocence and purity, the higher virginity which man's erotic nature has demanded from women, that not all his erotic incense would have obscured her real nature but for one factor. I have now to explain this factor which has veiled from man the true nature of woman, and which in itself is one of the deepest problems of woman, I mean her absolute duplicity. Her pairing instinct and her duplicity, the latter so great as to conceal even from woman herself what is the real essence of her nature, must be explained together. All that may have seemed like clear gain is now again called into question. Self-observation was found lacking in women, and yet there certainly are women who observe ​very closely all that happens to them. They were denied the love of truth, and yet one knows many women who would not tell a lie for anything. It has been said that they are lacking in consciousness of guilt; but there are many women who reproach themselves bitterly for most trifling matters, besides "penitents" who mortify their flesh. Modesty was left to man, but what is to be said of the womanly modesty, that bashfulness, which, according to Hamerling, only women have? Is there no foundation for the way in which the idea has grown and found such acceptance? And then again: Can religion be absent, in spite of so many "professing" women? Are we to exclude all women from the moral purity, all the womanly virtues, which poets and historians have ascribed to her? Are we to say that woman is merely sexual, that sexuality only receives its proper due from her when it is so well known that women are shocked at the slightest allusion to sexual matters, that instead of giving way to it they are often irritated and disgusted at the idea of impurity, and quite often detest sexual union for themselves and regard it just as many men do?
It is, of course, manifest that one and the same point is bound up in all these antitheses, and on the answer given to them depends the final and decisive judgment on woman. And it is clear that if only one single female creature were really asexual, or could be shown to have a real relationship to the idea of personal moral worth, everything that I have said about woman, its general value as psychically characteristic of the sex, would be irretrievably demolished, and the whole position which this book has taken up would be shattered at one blow.
These apparently contradictory phenomena must be satisfactorily explained, and it must be shown that what is at the bottom of it all and makes it seem so equivocal arises from the very nature of woman which I have been trying to explain all along.
In order to understand these fallacious contradictions one must first of all remember the tremendous " ​accessibility," to use another word, the "impressionability," of women. Their extraordinary aptitude for anything new, and their easy acceptance of other people's views have not yet been sufficiently emphasised in this book.
As a rule, the woman adapts herself to the man, his views become hers, his likes and dislikes are shared by her, every word he says is an incentive to her, and the stronger his sexual influence on her the more this is so. Woman does not perceive that this influence which man has on her causes her to deviate from the line of her own development; she does not look upon it as a sort of unwarrantable intrusion; she does not try to shake off what is really an invasion of her private life; she is not ashamed of being receptive; on the contrary, she is really pleased when she can be so, and prefers man to mould her mentally. She rejoices in being dependent, and her expectations from man resolve themselves into the moment when she may be perfectly passive.
But it is not only from her lover (although she would like that best), but also from her father and mother, uncles and aunts, brothers and sisters, near relations and distant acquaintances, that a woman takes what she thinks and believes, being only too glad to get her opinions "ready made."
It is not only inexperienced girls but even elderly and married women who copy each other in everything, from the nice new dress or pretty coiffure down to the places where they get their things, and the very recipes by which they cook.
And it never seems to occur to them that they are doing something derogatory on their part, as it ought to do if they possessed an individuality of their own and strove to work out their own salvation. A woman's thoughts and actions have no definite, independent relations to things in themselves; they are not the result of the reaction of her individuality to the world. They accept what is imposed on them gladly, and adhere to it with the greatest firmness. That is why woman is so intolerant when there has been a breach of conventional laws. I must quote an amusing ​instance, bearing on this side of woman's character, from Herbert Spencer. It is the custom in various tribes of Indians in North and South America for the men to hunt and fight and leave all the laborious and menial tasks to their wives. The Dakotan women are so imbued with the idea of the reasonableness and fitness of this arrangement that, instead of feeling injured by it, the greatest insult that one of these women can offer to another would be implied in some such words as follows: "You disgraceful creature. . . . I saw your husband carrying home wood for the fires. What was his wife doing that he had to demean himself by doing woman's work?"
The extraordinary way in which woman can be influenced by external agencies is similar in its nature to her suggestibility, which is far greater and more general than man's ; they are both in accordance with woman's desire to play the passive and never the active part in the sexual act and all that leads to it.
It is the universal passivity of woman's nature which makes her accept and assume man's valuations of things, although these are utterly at variance with her nature. The way in which woman can be impregnated with the masculine point of view, the saturation of her innermost thoughts with a foreign element, her false recognition of morality, which cannot be called hypocrisy because it does not conceal anything anti-moral, her assumption and practise of things which in themselves are not in her realm, are all very well if the woman does not try to use her own judgment, and they succeed in keeping up the fiction of her superior morality. Complications first arise when these acquired valuations come into collision with the only inborn, genuine, and universally feminine valuation, the supreme value she sets on pairing.
Woman's acceptance of pairing as the supreme good is quite unconscious on her part. As she has no sense of ​individuality she has nothing to contrast with pairing; and so, unlike man, she cannot realise its significance, or even notice the presence in herself of this instinct.
No woman knows, or ever has known, or ever will know, what she does when she enters into association with man. Femaleness is identical with pairing, and a woman would have to get outside herself in order to see and understand that she pairs. Thus it is that the deepest desire of woman, all that she means, and all that she is, remain unrecognised by her. There is nothing, then, to prevent the male negative valuation of pairing overshadowing the female positive valuation of it in the consciousness of the woman. The susceptibility of woman is so great that she can even act in opposition to what she is, to the one thing on which she really sets a positive value!
But the imposture which she enacts when she allows herself to be incorporated with man's opinions of sexuality and shamelessness, even of the imposture itself, and when she uses the masculine standard for her actions, is such a colossal fraud that she is never conscious of it; she has acquired a second nature, without even guessing that it is not her real one; she takes herself seriously, believes she is something and that she believes in something; she is convinced of the sincerity and originality of her moralisings and opinions; the lie is as deeply rooted as that; it is organic. I cannot do better than speak of the ontological untruthfulness of woman.
Wolfram von Eschenbach says of his hero:
   " . . . So keusch und rein
   Ruht' er bei seiner Königin,
   Dass kein Genügen fand' darin
   So manches Weib beim lieben Mann.
   Dass doch so manche in Gedanken
   Zur Üppigkeit will überschwanken,
   Die sonst sich spröde zeigen kann!
   Vor Fremden züchtig sie erscheinen,
   Doch ist des Herzens tiefstes Meinen
   Das Widerspiel vom äussern Schein."
Wolfram indicates clearly enough what is at the bottom ​of woman's heart, but he does not say all that is to be said. Women deceive themselves as well as others on this point. One cannot artificially suppress and supplant one's real nature, the physical as well as the other side, without something happening. The hygienic penalty that must be paid for woman's denial of her real nature is hysteria.
Of all the neurotic and psychic phenomena, those of hysteria are the most fascinating for psychologists; they represent a far more difficult and, therefore, a more interesting study than those observed in melancholia or in simple paranoia.
The majority of psychiatrists have a distrust of psychological analyses which it is not easy for them to shake off; every statement of pathological alteration of tissues or intoxication by certain means is for them a limine credible; it is only in psychical matters that they refuse to recognise a primary cause. But since no reason has so far been given why psychical phenomena should be of importance secondary to physical phenomena, it is quite justifiable to disregard such prejudices.
It is quite possible—there is nothing to prevent it being so—that a very great deal, perhaps everything, may depend on the proper interpretation of the "psychical mechanism" of hysteria. That this is so is proved by the fact that the few conclusions of any value with reference to hysteria so far discovered have been arrived at in this way; the investigations carried out by Pierre Janet, Oskar Vogt, and particularly by J. Breuer and S. Freud, show what I mean. All good work on hysteria will undoubtedly follow the lines these men have worked on; that is to say, by investigation of the psychological processes which led up to the disease.
I believe myself that what may be called a psychological sexual traumatism is at the root of hysteria. The typical picture of a hysterical case is not very different from the following: A woman has always accepted the male views on sexual matters; they are in reality totally foreign to her nature, and sometime, by some chance, out of the conflict between what her nature asserts to be true and ​what she has always accepted as true and believed to be true, there comes what may be called a "wounding of the mind." It is thus possible for the person affected to declare a sexual desire to be an "extraneous body in her consciousness" a sensation which she thinks she detests, but which in reality has its origin in her own nature. The tremendous intensity with which she endeavours to suppress the desire (and which only serves to increase it) so that she may the more vehemently and indignantly reject the thought—these are the alternations which are seen in hysteria. And the chronic untruthfulness of woman becomes acute if the woman has ever allowed herself to be imbued with man's ethically negative valuation of sexuality. It is well known that hysterical women manifest the strongest suggestibility with men. Hysteria is the organic crisis of the organic untruthfulness of woman.
I do not deny that there are hysterical men, but these are comparatively few; and since man's psychic possibilities are endless, that of becoming "female" is amongst them, and, therefore, he can be hysterical. There are undoubtedly many untruthful men, but in them the crisis takes a different form, man's untruthfulness being of a different kind and never so hopeless in character as woman's.
This examination into the organic untruthfulness of woman, into her inability to be honest about herself which alone makes it possible for her to think that she thinks what is really totally opposed to her nature, appears to me to offer a satisfactory explanation of those difficulties which the aetiology of hysteria present.
Hysteria shows that untruthfulness, however far it may reach, cannot suppress everything. By education or environment woman adopts a whole system of ideas and valuations which are foreign to her, or, rather, has patiently submitted to have them impressed on her; and it would need a tremendous shock to get rid of this strongly-rooted psychical complexity, and to transplant woman to that condition of intellectual helplessness which is so characteristic of hysteria. ​An extraordinary shock suffices to destroy the artificial structure, and to place woman in the arena to undertake a fight between her unconscious, oppressed nature, and her certainly conscious but unnatural mind. The see-sawing which now begins between the two explains the unusual psychic discontinuity during the hysterical phase, the continual changes of mood, none of which are subject to the control of a dominant, central, controlling nucleus of individuality. It is extraordinary how many contradictions can co-exist in the hysterical. Sometimes they are highly intelligent and able to judge correctly and keenly oppose hypnotism and so forth. Then, again, they are excited by most trivial causes, and are most subject to hypnotic trances. Sometimes they are abnormally chaste, at other times extremely sensual.
All this is no longer difficult to explain. The absolute sincerity, the painful love of truth, the avoidance of everything sexual, the careful judgment, and the strength of will—all these form part of that spurious personality which woman in her passivity has taken upon herself to exhibit to herself and to the world at large. Everything that belongs to her original temperament and her real sense form that "other self" that "unconscious mind" which can delight in obscurities and which is so open to suggestion.
It has been endeavoured to show that in what is known as the "duplex" and "multiplex personality," the "double conscience," the "dual ego," lies one of the strongest arguments against the belief in the soul. As a matter of fact, these phenomena are the very reasons why we ought to believe in a soul. The "dividing up of the personality" is only possible when there never has been a personality, as with woman. All the celebrated cases which Janet has described in his book, "L'Automatisme Psychologique," concern women, not in a single instance man. It is only woman who, minus soul or an intelligible ego, has not the power to become conscious of what is in her; who cannot throw the light of truth on her inmost self; who can by her completely passive inundation by a ​consciousness belonging to another, allow what is in her own nature to be suppressed by an extraneous element; who can display the hysterical phenomena described by Janet. Hysteria is the bankruptcy of this superficial sham self which has been put on, and the woman becomes for the time being a tabula rasa, whilst the working in her of her own genuine nature appears to her as something coming from without. This apparent "secondary personality" this "foreign body in the consciousness" this false self, is, in reality, the true female nature, sexuality itself appearing, and a proper understanding of this fact, and of the complications that must ensue from the ebbings and flowings of the false, supposed to be true, and the true supposed to be false, lie at the root of the most difficult phenomena of hysteria.
Woman's incapacity for truth—which I hold to be consequent on her lack of free will with regard to the truth, in accordance with Kant's "Indeterminism"—conditions her falsity. Any one who has had anything to do with women knows how often they give offhand quite patently untrue reasons for what they have said or done, under the momentary necessity of answering a question. It is, however, hysterical subjects who are most careful to avoid unveracity (in a most marked and premeditated way before strangers); but however paradoxical it may sound it is exactly in this that their untruthfulness lies! They do not know that this desire for truth has come to them from outside and is no part of their real nature.
They have slavishly accepted the postulate of morality, and, therefore, wish to show at every opportunity, like a good servant, how faithfully they follow instructions.
It is always suspicious when a man is frequently spoken of as exceptionally trustworthy : he must have gone out of his way to let people know it, and it would be safe to wager that in reality he is a rogue. No confidence must be placed in the genuineness of hysterical morality, which doctors (no doubt in good faith) often emphasise by remarks as to the high moral position of their patients. ​I repeat: hysterical patients do not consciously simulate. It can only be made clear to them by suggestion that they actually have been simulating, and all the "confessions" of the dissimulation can only be explained in the same way. Otherwise they believe in their own natural honesty and morality. Neither are the various things which torture them imaginary; it is much more likely that in the fact that they feel them, and that the symptoms first disappear with what Breuer calls "catharsis" (the successive bringing to their consciousness of the true causes of their illness by hypnotism), lies the proof of their organic untruthfulness.
The self-accusations which hysterical people are so full of are nothing but unconscious dissimulation. The sense of guilt, which is equally poignant in great and most trifling things, cannot be genuine; if the hysterical self-torturers possessed a standard of morality for themselves and others they would not be so indiscriminate in their self-accusations, and not cast as much blame on themselves for a slight error as for real wrong-doing.
The most distingishing character of the unconscious untruthfulness of their self-reproaches is their habit of telling others how wicked they are, what terrible things they have done, and then they ask if they (the hysterical) are not hopelessly abandoned sort of people. No one who really feels remorse could talk in such a way. The fallacy of representing the hysterical as being eminently moral is one which even Breuer and Freud have shared. The hysterical simply become imbued with moral ideas which are foreign to them in their normal state. They subordinate themselves to this code, they cease to prove things for themselves, they no longer exercise their own judgment.
Probably these hysterical subjects approach more closely than any other natures to the moral ideal of the social and utilitarian ethics which regard a lie as moral if it is for the good of society or of the race. Hysterical women realise that ideal ontogenetically inasmuch as their standard of morality comes from without, not from within, and practically as they appear to act most readily from altruistic ​motives. For them duty towards others is not merely a special application of duty towards oneself.
The untruthfulness of the hysterical is proportional to their belief in their own accuracy. From their complete inability to attain personal truth, to be honest about themselves—the hysterical never think for themselves, they want other people to think about them, they want to arouse the interest of others—it follows that the hysterical are the best mediums for hypnotic purposes. But any one who allows him or herself to be hypnotised is doing the most immoral thing possible. It is yielding to complete slavery; it is a renunciation of the will and consciousness; it means allowing another person to do what he likes with the subject. Hypnosis shows how all possibility of truth depends upon the wish to be truthful, but it must be the real wish of the person concerned: when a hypnotised person is told to do something, he does it when he comes out of the trance, and if asked his reasons will give a plausible motive on the spot, not only before others, but he will justify his action to himself by quite fanciful reasons. In this we have, so to speak, an experimental proof of Kant's "Ethical Code."
All women can be hypnotised and like being hypnotised, but this proclivity is exaggerated in hysterical women. Even the memory of definite events in their life can be destroyed by the mere suggestion of the hypnotiser. Breuer s experiments on hypnotised patients show clearly that the consciousness of guilt in them is not deeply seated, as otherwise it could not be got rid of at the mere suggestion of the hypnotiser. But the sham conviction of responsibility, so readily exhibited by women of hysterical constitution, rapidly disappears at the moment when nature, the sexual impulse, appears to drive through the superficial restraints. In the hysterical paroxysm what happens is that the woman, while no longer believing it altogether herself, asseverates more and more loudly: "I do not want that at all, some one not really me is forcing it on me, but I do not want it at all." Every stimulation from outside will now be brought into relation with that demand, which ​as she partly believes, is being forced on her, but which, in reality, corresponds with the deepest wish of her nature. That is why women in a hysterical attack are so easily seduced. The "attitudes passionelles" of the hysterical are merely passionate repudiations of sexual desire, which are loud merely because they are not real, and are more plaintive than at other times because the danger is greater. It is easy to understand why the sexual experiences of the time preceding puberty play so large a part in acute hysteria. The influence of extraneous moral views can be imposed comparatively easily on the child, as they have little to overcome in the almost unawakened state of the sexual inclinations. But, later on, the suppressed, although not wholly vanquished, nature lays hold of these old experiences, reinterprets them in the light of the new contents of consciousness, and the crisis takes place. The different forms that the paroxysms assume and their shifting nature are due very largely to the fact that the subject does not admit the true cause, the presence of a sexual desire, any consciousness of it being attributed by her to some extraneous influence, some self that is not her "real self."
Medical observation or interpretation of hysteria is wrong; it allows itself to be deceived by the patients, who in turn deceive themselves. It is not the rejecting ego but the rejected which is the true and original nature of the hysterical patients, however much they pretend to themselves and others that it is foreign to them.
If the rejecting ego were really their natural ego they could act in opposition to the disturbing element which they say is foreign to them, and be fully conscious of it, and differentiate and recognise it in their memory. But the fraud is evident, because the rejecting ego is only borrowed, and they lack the courage to look their own desire in the face, although something seems to say that it is the real, inborn, and only powerful one they have. Even the desire itself has no real identity, for it is not seated in a real individual, and, as it is suppressed, leaps, so to speak, from one part of the body to the other. It may be that my attempt ​at an explanation will be thought fanciful, but at least it appears to be true that the various forms of hysteria are one and the same thing. This one thing is what the hysterical patient will not admit is part of her, although it is what is pressing on her. If she were able to ascribe it to herself and criticise it in the way in which she admits trivial matters of another kind, she would be in a measure outside and above her own experiences. The frantic rage of hysterical women at what they say is imposed on them by some strange will, whilst it in reality is their own will, shows that they are just as much under the domination of sexuality as are non-hysterical women, are just as subject to their destiny and incapable of averting it, since they, too, are without any intelligible, free ego.
But it may be asked, with reason, why all women are not hysterical, since all women are liars ? This brings us to a necessary inquiry as to the hysterical constitution. If my theory has been on the right lines, it ought to be able to give an answer in accordance with facts. According to it, the hysterical woman is one who has passively accepted in entirety the masculine and conventional valuations instead of allowing her own mental character its proper play. The woman who is not to be led is the antithesis of the hysterical woman. I must not delay over this point; it really belongs to special female characterology. The hysterical woman is hysterical because she is servile; mentally she is identical with the maid-servant. Her opposite (who does not really exist) is the shrewish dame. So that women may be sub-divided into the maid who serves, and the woman who commands.
The servant is born and not made, and there are many women in good circumstances who are "born servants," although they never need to put their rightful position to ​the test! The servant and the mistress are a sort of "complete woman" when considered as a "whole."
The consequences of this theory are fully borne out by experience. The Xanthippe is the woman who has the least resemblance to the hysterical type. She vents her spleen (which is really the outcome of unsatisfied sexual desires) on others, whereas the hysterical woman visits hers on herself. The "shrew" detests other women, the "servant" detests herself. The drudge weeps out her woes alone, without really feeling lonely—loneliness is identical with morality, and a condition which implies true duality or manifoldness; the shrew hates to be alone because she must have some one to scold, whilst hysterical women vent their passion on themselves. The shrew lies openly and boldly but without knowing it, because it is her nature to think herself always in the right, and she insults those who contradict her. The servant submits wonderingly to the demands made of her which are so foreign to her nature: the hypocrisy of this pliant acquiescence is apparent in her hysterical attacks when the conflict with her own sexual emotions begins. It is because of this receptivity and susceptibility that hysteria and the hysterical type of woman are so leniently dealt with: it is this type, and not the shrewish type, that will be cited in opposition to my views.
Untruthfulness, organic untruthfulness, characterises both types, and accordingly all women. It is quite wrong to say ​that women lie. That would imply that they sometimes speak the truth. Sincerity, pro foro interno et extemo, is the virtue of all others of which women are absolutely incapable, which is impossible for them!
The point I am urging is that woman is never genuine at any period of her life, not even when she, in hysteria, slavishly accepts the aspect of truth laid on her by another, and apparently speaks in accordance with those demands.
A woman can laugh, cry, blush, or even look wicked at will: the shrew, when she has some object in view; the "maid," when she has to make a decision for herself. Men have not the organic and physiological qualifications for such dissimulation.
If we are able to show that the supposed love of truth in these types of woman is no more than their natural hypocrisy in a mask, it is only to be expected that all the other qualities for which woman has been praised will suffer under analysis. Her modesty, her self-respect, and her religious fervour are loudly acclaimed. Womanly modesty, none the less, is nothing but prudery, i.e., an extravagant denial and rejection of her natural immodesty. Whenever a woman evinces any trace of what could really be called modesty, hysteria is certainly answerable for it. The woman who is absolutely unhysterical and not to be influenced, i.e., the absolute shrew, will not be ashamed of any reproaches her husband may shower on her, however just; incipient hysteria is present when a woman blushes under her husband's direct censure; but hysteria in its most marked form is present when a woman blushes when she is quite alone: it is only then that she may be said to be fully impregnated with the masculine standard of values.
The women who most nearly approximate to what has been called sexual anaethesia or frigidity are always hysterical, as Paul Solliers, with whom I entirely agree, discovered. Sexual anaesthesia is merely one of the many hysterical, that is to say, unreal, simulated forms of anaesthesia. Oskar Vogt, in particular (and general observation has confirmed him), proved that such anaesthesia ​does not involve a real lack of sensation, but is simply due to an inhibition which keeps certain sensations in check, and excludes them from the consciousness.
If the anaesthetised arm of a hypnotised subject is pricked a certain number of times, and the medium is told to say how many times he has been pricked, he is able to do so, although otherwise he would not have perceived them. So also with sexual frigidity; it is an order given by the controlling force of the super-imposed asexual ideas; but this, like all other forms of anaesthesia, can be counteracted by a sufficiently strong "order."
The repulsion to sexuality in general shown by the hysterical woman corresponds in its nature with her insensibility to sexual matters in her own case. Such a repulsion, an intense disinclination for everything sexual, is really present in many women, and this may be urged as an exception to my generalisation as to the universality in woman of the match-making tendency. But women who are made ill by discovering two people in sexual intercourse are always hysterical. In this we have a special justification of the theory which holds match-making to be the true nature of woman, and which looks upon her own sexuality as merely a special case of it. A woman may be made hysterical not only by a sexual suggestion to herself which she outwardly resists whilst inwardly assenting to it, but may be just as much so by the sight of two people in sexual intercourse, for, though she thinks the matter has no value for her, her inborn assent to it forces itself through all outward and artificial barriers, and overcomes the superimposed and incorporated method of thought in which she usually lives. That is to say, she feels herself involved in the sexual union of others.
Something similar takes place in the hysterical "consciousness of guilt," which has already been spoken about. The absolute shrew never feels herself really in the wrong; the woman who is slightly hysterical only feels so in the presence of men; the woman who is thoroughly hysterical feels it in the presence of the particular man who dominates ​her. One cannot prove the existence of a sense of guilt in woman by the mortifications to which "devotees" and "penitents" subject themselves. It is these extreme cases of self-discipline which make one suspicious. Doing penance proves, in most cases, that the doer has not overcome his fault, that the sense of guilt has not really entered consciousness; it appears really to be much rather an attempt to force repentance from the outside, to make up for not really feeling it.
The difference between the conviction of guilt in hysterical women and in men, and the origin of the self-reproaches of the former, are of some importance. When the hysterical woman realises that she has done or thought something immoral, she tries to rectify it by some code which she seeks to obey and to substitute in her mind in place of the immoral thought. She does not really get rid of the thought which is too deeply rooted in her nature; she does not really face it, try to understand it, and so purge herself of it. She simply, from point to point, case by case, tries to adhere to the moral code without ever transforming herself, reforming her idea. The moral character in the woman is elaborated bit by bit; in the male right conduct comes from moral character. The vow re-models the whole man; the change takes place in the only possible way, from within outwards, and leads to a real morality which is not only a justification by works. The morality of the woman is merely superficial and is not real morality.
The current opinion that woman is religious is equally erroneous. Female mysticism, when it is anything more than mere superstition, is either thinly veiled sexuality (the identification of the Deity and the lover has been frequently discussed, as, for instance, in Maupassant's "Bel-Ami," or in Hauptmanns "Hannele's Himmelfahrt") as in numberless spiritualists and theosophists, or it is a mere passive and unconscious acceptance of man's religious views which are clung to the more firmly because of woman's natural disinclination for them. The lover is readily transformed ​into a Saviour; very readily (as is well known to be the case with many nuns) the Saviour becomes the lover. All the great women visionaries known to history were hysterical; the most famous, Santa Teresa, was not misnamed "the patron saint of hysteria." At any rate, if woman's religiousness were genuine, and if it proceeded from her own nature, she would have done something great in the religious world; but she never has done anything of any importance. I should like to put shortly what I take to be the difference between the masculine and feminine creeds; man's religion consists in a supreme belief in himself, woman's in a supreme belief in other people.
There is left to consider the self-respect which is often described as being so highly developed in the hysterical. That it is only man's self-respect which has been so thoroughly forced into woman, is clear from its nature and the way it shows itself, as Vogt, who extended and verified experiments first made by Freud, discovered from self-respect under hypnotism. The extraneous masculine will creates by its influence a "self-respecting" subject in the hypnotised woman by inducing a limitation of the field of the unhypnotised state. Apart from suggestion, in the ordinary life of the hysterical it is only the man with whom they are "impregnated" who is respected in them. Any knowledge of human nature which women have comes from their absorption of the right sort of man. In the paroxysms of hysteria this artificial self-respect disappears with the revolt of oppressed nature.
This is quite parallel to the clairvoyance of hysterical mediums, which is undoubted, but has as little to do with "occult" spiritism as the ordinary hypnotic phenomena. Just as Vogt's patients made strenuous efforts to observe themselves carefully under the powerful will of the suggestor, the clairvoyante, under the influence of the dominating voice of the man who is imposing his will on her, is capable of telepathic performances, and at his command can, blindfolded, read communications held by people unknown to her at a great distance away; ​this I saw happen at München under circumstances which precluded any chance of fraud.
In woman there are not strong passions opposed to the desire for the good and true as is the case with man. The masculine will has more power over woman than over the man himself ; it can realise something in women which, in his own case, has to encounter too many obstacles. He himself has to battle with an anti-moral and anti-logical opposition in himself. The masculine will can obtain such power over woman's mind that he makes her, in a sense, clairvoyant, and breaks down her limitations of mentality.
Thus it comes about that woman is more telepathic than man, can appear more innocent, and can accomplish more as a "seer," and it is only when she becomes a medium, i.e., the object, that she realises in herself most easily and surely the masculine will for the good and true. Wala can be made to understand, but not until Dotan subdues her. She meets him half-way, for her one desire is to be conquered.
The subject of hysteria, so far as the purposes of this book are concerned, is now exhausted.
The women who are uniformly quoted as proofs of female morality are always of the hysterical type, and it is the very observance of morality, in doing things according to the moral law as if this moral law were a law of their personality instead of being only an acquired habit, that the unreality, the immorality of this morality is shown.
The hysterical diathesis is an absurd imitation of the masculine mind, a parody of free will which woman parades at the very moment when she is most under a masculine influence.
Woman is not a free agent; she is altogether subject to her desire to be under man's influence, herself and all others: she is under the sway of the phallus, and irretrievably succumbs to her destiny, even if it leads to actively developed sexuality. At the most a woman can reach an indistinct feeling of her un-freedom, a cloudy idea of the possibility of controlling her destiny—manifestly only a flickering spark of the free, intelligible subject, ​the scanty remains of inherited maleness in her, which, by contrast, gives her even this slight comprehension. It is also impossible for a woman to have a clear idea of her destiny, or of the forces within her: it is only he who is free who can discern fate, because he is not chained by necessity; part of his personality, at least, places him in the position of spectator and a combatant outside his own fate and makes him so far superior to it. One of the most conclusive proofs of human freedom is contained in the fact that man has been able to create the idea of causality. Women consider themselves most free when they are most bound; and they are not troubled by the passions, because they are simply the embodiment of them. It is only a man who can talk of the "dira necessitas" within him; it is only he could have created the idea of destiny, because it is only he who, in addition to the empirical, conditioned existence, possesses a free, intelligible ego.
As I have shown, woman can reach no more than a vague half-consciousness of the fact that she is a conditioned being, and so she is unable to overcome the sexuality that binds her. Hysteria is the only attempt on her part to overcome it, and, as I have shown, it is not a genuine attempt. The hysteria itself is what the hysterical woman tries to resist, and the falsity of this effort against slavery is the measure of its hopelessness. The most notable examples of the sex (I have in mind Hebbel's Judith and Wagner's Kundry) may feel that is because they wish it that servitude is a necessity for them, but this realisation does not give them power to resist it; at the last moment they will kiss the man who ravishes them, and succumb with pleasure to those whom they have been resisting violently. It is as if woman were under a curse. At times she feels the weight of it, but she never flees from it. Her shrieks and ravings are not really genuine, and she succumbs to her fate at the moment when it has seemed most repulsive to her.
After a long analysis, then, it has been found that there is no exception to the complete absence in women of any true, inalienable relation to worth. Even what is covered ​by such current terms as "womanly love," "womanly virtue," "womanly devoutness," "womanly modesty" has failed to invalidate my conclusions. I have maintained my ground in face of the strongest opposition, even including that which comes from woman's hysterical imitations of the male morality.
Woman, the normal receptive woman of whom I am speaking, is impregnated by the man not only physically (and I set down the astonishing mental alteration in women after marriage to a physical phenomenon akin to telegony), but at every age of her life, by man's consciousness and by man's social arrangements. Thus it comes about that although woman lacks all the characters of the male sex, she can assume them so cleverly and so slavishly that it is possible to make mistakes such as the idea of the higher morality of women.
But this astounding receptivity of woman is not isolated, and must be brought into practical and theoretical connection with the other positive and negative characteristics of woman.
What has the match-making instinct in woman to do with her plasticity? What connection is there between her untruthfulness and her sexuality? How does it come about that there is such a strange mixture of all these things in woman?
This brings us to ask the reason why women can assimilate everything. Whence does she derive the falsity which makes it possible for her to prefer to believe only what others have told her, to have only what they (choose to) give her, to be merely what they make her?
In order to give the right answer to these questions we must turn once more, for the last time, from the actual point. It was found that the power of recognition which animals possess, and which is the psychical equivalent of universal organic response to repeated stumili, was curiously like and unlike humany memory; both signify an equally lasting influence of an impression which was limited to a ​definite period; but memory is differentiated from mere passive recognition by its power of actively reproducing the past.
Later on, it was seen that mere individuation, the characterestic of all organic differentation, and individuality, man's possession, are different. And finally it was found that it was necessary to distinguish carefully between love, peculiar to man, and the sexual instinct, shared by the animals. The two are allied inasmuch as they are both efforts at immortality.
The desire for worth was referred to as a human character, absent in the animals where there is only a desire for satisfaction. The two are analagous, and yet fundamentally different. Pleasure is craved; worth is what we feel we ought to crave. The two have been confused, with the worst results for psychology and ethics. There has been a similar confusion between personality and persons, between recognition and memory, sexuality and love.
All these antitheses have been continually confused, and, what is even more striking, almost always by men with the same views and theories, and with the same object—that of trying to obliterate the difference between man and the lower animals.
There are other less known distinctions which have been equally neglected. Limited consciousness is an animal trait; the active power of noticing is a purely human one. It is evident that there is something in common in the two facts, but still they are very different. Desire, or impulse, and will are nearly always spoken of as if they were identical. The former is common to all living creatures, but man has, in addition, a will, which is free, and no factor of psychology, because it is the foundation of all psychological experiences The identification of impulse and will is not solely due to Darwin; it occurred also in Schopenhauer's conception of the will, which was sometimes biological, sometimes purely philosophical.
The series shows that man possesses not only each character which is found in all living things, but also an analagous and higher character peculiar to himself. The old tendency at once to identify the two series and to contrast them seems to show the existence of something binding together the two series, and at the same time separating them. One may recall in this connection the Buddhistic conception of there being in man a superstructure added to the characters of lower existences. It is as if man possessed all the properties of the beasts, with, in each case, some special quality added. What is this that has been added? How far does it resemble, and in what respects does it differ from, the more primitive set?
The terms in the left-hand row are fundamental characteristics of all animal and vegetable life. All such life is individual life, not the life of undivided masses ; it manifests itself as the impulse to satisfy needs, as sexual impulse for the purpose of reproduction. Individuality, memory, will, love, are those qualities of a second life, which, although related to organic life to a certain extent, are toto ccelo different from it.
This brings us face to face with the religious idea of the eternal, higher, new life, and especially with the Christian form of it.
As well as a share in organic life, man shares another life, the ζωὴ αἰώνιος of the New Dispensation. Just as all earthly life is sustained by earthly food, this other life ​requires spiritual sustenance (symbolised in the communion service). The birth and death of the former have their counterparts in the latter—the moral re-birth of man, the "regeneration"—and the end: the final loss of the soul through error or crime. The one is determined from without by the bonds of natural causation; the other is ruled by the moral imperative from within. The one is limited and confined to a definite purpose; the other is unlimited, eternal and moral. The characters which are in the left row are common to all forms of lower life; those in the right-hand column are the corresponding presages of eternal life, manifestations of a higher existence in which man, and only man, has a share. The perpetual intermingling and the fresh complications which arise between the higher and lower natures are the making of all history of the human mind; this is the plot of the history of the universe.
It is possible that some may perceive in this second life something which in man might have been derived from the other lower characters; such a possibility dismiss at once.
A clearer grasp of this sensuous, impressionable lower life will make it clear that, as I have explained in earlier chapters, the case is reversed; the lower life is merely a projection of the higher on the world of the senses, a reflection of it in the sphere of necessity, as a degradation of it, or its Fall. And the great problem is how the eternal, lofty idea came to be bound with earth. This problem is the guilt of the world. My investigation is now on the threshold of what cannot be investigated; of a problem that so far no one has dared to answer, and that never will be answered by any human being. It is the riddle of the universe and of life; the binding of the unlimited in the bonds of space, of the eternal in time, of the spirit in matter. It is the relation of freedom to necessity, of something to nothing, of God to the devil. The dualism of the world is beyond comprehension; it is the plot of the story of man's Fall, the primitive riddle. It is the binding of eternal life in a perishable being, of the innocent in the guilty. ​But it is evident that neither I nor any other man can understand this. I can understand sin only when I cease to commit it, and the moment I understand it I cease to commit it. So also I can never comprehend life while I am still alive. There is no moment of my life when I am not bound down by this sham existence, and it must be impossible for me to understand the bond until I am free from it. When I understand a thing I am already outside it; I cannot comprehend my sinfulness while I am still sinful.
As the absolute female has no trace of individuality and will, no sense of worth or of love, she can have no part in the higher, transcendental life. The intelligible, hyper-empirical existence of the male transcends matter, space, and time. He is certainly mortal, but he is immortal as well. And so he has the power to choose between the two, between the life which is lost with death and the life to which death is only a stepping-stone. The deepest will of man is towards this perfect, timeless existence; he is compact of the desire for immortality. That the woman has no craving for perpetual life is too apparent; there is nothing in her of that eternal which man tries to interpose and must interpose between his real self and his projected, empirical self. Some sort of relation to the idea of supreme value, to the idea of the absolute, that perfect freedom which he has not yet attained, because he is bound by necessity, but which he can attain because mind is superior to matter; such a relation to the purpose of things generally, or to the divine, every man has. And although his life on earth is accompanied by separation and detachment from the absolute, his mind is always longing to be free from the taint of original sin.
Just as the love of his parents was not pure in purpose, but sought more or less a physical embodiment, the son, who is the outcome of that love, will possess his share of mortal life as well as of eternal: we are horrified at the thought of death, we fight against it, cling to this mortal life, and prove from that that we were anxious to be born as we were born, and that we still desire to be born of this world. ​But since every male has a relation to the idea of the highest value, and would be incomplete without it, no male is really ever happy. It is only women who are happy. No man is happy, because he has a relation to freedom, and yet during his earthly life he is always bound in some way. None but a perfectly passive being, such as the absolute female, or a universally active being, like the divine, can be happy. Happiness is the sense of perfect consummation, and this feeling a man can never have; but there are women who fancy themselves perfect. The male always has problems behind him and efforts before him: all problems originate in the past; the future is the sphere for efforts. Time has no objective, no meaning, for woman; no woman questions herself as to the reason of her existence; and yet the sole purpose of time is to give expression to the fact that this life can and must mean something.
Happiness for the male! That would imply wholly independent activity, complete freedom; he is always bound, although not with the heaviest bonds, and his sense of guilt increases the further he is removed from the idea of freedom.
Mortal life is a calamity, and must remain so whilst mankind is a passive victim of sensation; so long as he remains not form, but merely the matter on which form is impressed. Every man, however, has some glimmer of higher things; the genius most certainly and most directly, This trace of light, however, does not come from his perceptions; so far as he is ruled by these, man is merely a passive victim of surrounding things. His spontaneity, his freedom, come from his power of judging as to values, and his highest approach to absolute spontaneity and freedom comes from love and from artistic or philosophical creation. Through these he obtains some faint sense of what happiness might be.
Woman can really never be quite unhappy, for happiness is an empty word for her, a word created by unhappy men. Women never mind letting others see their unhappiness, as it is not real; behind it there lies no consciousness of guilt, no sense of the sin of the world. ​The last and absolute proof of the thoroughly negative character of woman's life, of her complete want of a higher existence, is derived from the way in which women commit suicide.
Such suicides are accompanied practically always by thoughts of other people, what they will think, how they will mourn over them, how grieved—or angry—they will be. Every woman is convinced that her unhappiness is undeserved at the time she kills herself; she pities herself exceedingly with the sort of self-compassion which is only a "weeping with others when they weep."
How is it possible for a woman to look upon her unhappiness as personal when she possesses no idea of a destiny? The most appallingly decisive proof of the emptiness and nullity of women is that they never once succeed in knowing the problem of their own lives, and death leaves them ignorant of it, because they are unable to realise the higher life of personality.
I am now ready to answer the question which I put forward as the chief object of this portion of my book, the question as to the significance of the male and female in the universe. Women have no existence and no essence; they are not, they are nothing. Mankind occurs as male or female, as something or nothing. Woman has no share in ontological reality, no relation to the thing-in-itself, which, in the deepest interpretation, is the absolute, is God. Man in his highest form, the genius, has such a relation, and for him the absolute is either the conception of the highest worth of existence, in which case he is a philosopher; or it is the wonderful fairyland of dreams, the kingdom of absolute beauty, and then he is an artist. But both views mean the same. Woman has no relation to the idea, she neither affirms nor denies it; she is neither moral nor anti-moral; mathematically speaking, she has no sign; she is purposeless, neither good nor bad, neither angel nor devil, never egoistical (and therefore has often been said to be altruistic); she is as non-moral as she is non-logical. But all existence is moral and logical existence. So woman has no existence. ​Woman is untruthful. An animal has just as little metaphysical reality as the actual woman, but it cannot speak, and consequently it does not lie. In order to speak the truth one must be something; truth is dependent on an existence, and only that can have a relation to an existence which is in itself something. Man desires truth all the time; that is to say, he all along desires only to be something. The cognition-impulse is in the end identical with the desire for immortality. Any one who objects to a statement without ever having realised it; any one who gives outward acquiescence without the inner affirmation, such persons, like woman, have no real existence and must of necessity lie. So that woman always lies, even if, objectively, she speaks the truth.
Woman is the great emissary of pairing. The living units of the lower forms of life are individuals, organisms; the living units of the higher forms of life are individualities, souls, monads, "meta-organisms," a term which Hellenbach uses and which is not without point.
Each monad, however, is differentiated from every other monad, and is as distinct from it as only two things can be. Monads have no windows, but, instead, have the universe in themselves. Man as monad, as a potential or actual individuality, that is, as having genius, has in addition differentiation and distinction, individuation and discrimination; the simple undifferentiated unit is exclusively female. Each monad creates for itself a detached entity, a whole; but it looks upon every other ego as a perfect totality also, and never intrudes upon it. Man has limits, and accepts them and desires them; woman, who does not recognise her own entity, is not in a position to regard or perceive the privacy of those around her, and neither respects, nor honours, nor leaves it alone: as there is no such thing as one-ness for her there can be no plurality, only an indistinct state of fusion with others. Because there is no "I" in woman she cannot grasp the "thou "; according to her perception the I and thou are just a pair, an undifferentiated one; this makes it possible for woman to bring ​people together, to match-make. The object of her love is that of her sympathy—the community, the blending of everything.
Woman has no limits to her ego which could be broken through, and which she would have to guard.
The chief difference between man's and woman's friendship is referable to this fact. Man's friendship is an attempt to see eye to eye with those who individually and collect tively are striving after the same idea; woman's friendship is a combination for the purpose of match-making. It is the only kind of intimate and unreserved intercourse possible between women, when they are not merely anxious to meet each other for the purpose of gossiping or discussing every day affairs.
If, for instance, one of two girls or women is much prettier than the other, the plainer of the two experiences a certain sexual satisfaction at the admiration which the other receives. The principal condition of all friendship between women is the exclusion of rivalry; every woman compares herself physically with every woman she gets to know. In cases where one is more beautiful than the other, the plainer of the two will idolise the other, because, though neither of them is in the least conscious of it, the next best thing to her own sexual satisfaction for the one is the success of the other; it is always the same; woman participates in every sexual union. The completely impersonal existence of women, as well as the super-individual nature of their sexuality, clearly shows match-making to be the fundamental trait of their beings.
The least that even the ugliest woman demands, and from which she derives a certain amount of pleasure, is that any one of her sex should be admired and desired.
It follows from the absorbing and absorbable nature of ​woman's life that women can never feel really jealous. However ignoble jealousy and the spirit of revenge may be, they both contain an element of greatness, of which women, whether for good or evil, are incapable. In jealousy there lies a despairing claim to an assumed right, and the idea of justice is out of woman's reach. But that is not the chief reason why a woman can never be really jealous of any man. If a man, even if he were the man she was madly in love with, were sitting in the next room making love to another woman, the thoughts that would be aroused in her breast would be so sexually exciting that they would leave no room for jealousy. To a man, such a scene, if he knew of it, would be absolutely repulsive, and it would be nauseous to him to be near it; woman would feverishly follow each detail, or she would become hysterical if it dawned on her what she was doing.
A man is never really affected by the idea of the pairing of others : he is outside and above any such circumstance which has no meaning for him; a woman, however, would be scarcely responsible for her interest in the process, she would be in a state of feverish excitement and as if spellbound by the thought of her proximity to it.
A man's interest in his fellow men, who are problems for him, may extend to their sexual affairs; but the curiosity which is specially for these things is peculiar to woman, whether with regard to men or women. It is the love affairs of a man which, from first to last, interest women; and a man is only intellectually mysterious and charming to a woman so long as she is not clear as to these.
From all this it is again manifest that femaleness and match-making are identical; even a superficial study of the case would have resulted in the same conclusions. But I had a much wider purpose, and I hope I have clearly shown the connection between woman positive as match-maker, and woman negative as utterly lacking in the higher life. Woman has but one idea, an idea she cannot be conscious of, as it is her sole idea, and that is absolutely opposed to the spiritual idea. Whether as a mother seeking ​reputable matrimony, or the Bacchante of the Venusberg, whether she wishes to be the foundress of a family, or is content to be lost in the maze of pleasure-seekers, she always is in relation to the general idea of the race as a whole of which she is an inseparable part, and she follows the instinct which most of all makes for community.
She, as the missionary of union, must be a creature without limits or individuality. I have prolonged this side of my investigation because its important result has been omitted from all earlier characterology.
At this stage it well may be asked if women are really to be considered human beings at all, or if my theory does not unite them with plants and animals? For, according to the theory, women, just as little as plants and animals, have any real existence, any relation to the intelligible whole. Man alone is a microcosm, a mirror of the universe.
In Ibsen's "Little Eyolf" there is a beautiful and apposite passage,
"Rita. 'After all, we are only human beings.'
"Allmers. 'But we have some kinship with the sky and the sea, Rita.'
"Rita. 'You, perhaps; not me.'"
Woman, according to the poet, according to Buddha, and in my interpretation, has no relation to the all, to the world whole, to God. Is she then human, or an animal, or a plant?
Anatomists will find the question ridiculous, and will at once dismiss the philosophy which could lead up to such a possibility. For them woman is the female of Homo sapiens, differentiated from all other living beings, and occupying the same position with regard to the human male that the females of other species occupy with regard to their males. And he will not allow the philosopher to say, "What has the anatomist to do with me? Let him mind his own business."
As a matter of fact, women are sisters of the flowers, and are in close relationship with the animals. Many of their ​sexual perversities and affections for animals (Pasiphäe myth and Leda myth) indicate this. But they are human beings. Even the absolute woman, whom we think of as without any trace of intelligible ego, is still the complement of man. And there is no doubt that the fact of the special sexual and erotic completion of the human male by the human female, even if it is not the moral phenomenon which advocates of marriage would have us believe, is still of tremendous importance to the woman problem. Animals are mere individuals; women are persons, although they are not personalities.
An appearance of discriminative power, though not the reality, language, though not conversation, memory, though it has no continuity or unity of consciousness—must all be granted to them.
They possess counterfeits of everything masculine, and thus are subject to those transformations which the defenders of womanliness are so fond of quoting. The result of this is a sort of amphi-sexuality of many ideas (honour, shame, love, imagination, fear, sensibility, and so on), which have both a masculine and feminine significance.
There now remains to discuss the real meaning of the contrast between the sexes.
The parts played by the male and female principles in the animal and vegetable kingdoms are not now under consideration; we are dealing solely with humanity.
That such principles of maleness and femaleness must be accepted as theoretical conceptions, and not as metaphysical ideas, was the point of this investigation from the beginning. The whole object of the book has been to settle the question, in man at least, of the really important differences between man and woman, quite apart from the mere physiological-sexual-differentiation. Furthermore, the view which sees nothing more in the fact of the dualism of the sexes than an arrangement for physiological division of labour—an idea for which, I believe, the zoologist, Milne-Edwards, is responsible—appears, according to this work, quite untenable; and it is useless to waste time discussing such a superficial and intellectually complacent view. ​Darwinism, indeed, is responsible for making popular the view that sexually differentiated organisms have been derived from earlier stages in which there was no sexual dimorphism; but long before Darwin, Gustav Theodor Fechner had already shown that the sexes could not be supposed to have arisen from an undifferentiated stage by any principle such as division of labour, adaptation to the struggle for existence, and so forth.
The ideas "man" and "woman" cannot be investigated separately; their significance can be found out only by placing them side by side and contrasting them. The key to their natures must be found in their relations to each other. In attempting to discover the nature of erotics I went a little way into this subject. The relation of man to woman is simply that of subject to object. Woman seeks her consummation as the object, She is the plaything of husband or child, and, however we may try to hide it, she is anxious to be nothing but such a chattel.
No one misunderstands so thoroughly what a woman wants as he who tries to find out what is passing within her, endeavouring to share her feelings and hopes, her experiences and her real nature.
Woman does not wish to be treated as an active agent; she wants to remain always and throughout—this is just her womanhood—purely passive, to feel herself under another's will. She demands only to be desired physically, to be taken possession of, like a new property.
Just as mere sensation only attains reality when it is apprehended, i.e., when it becomes objective, so a woman is brought to a sense of her existence only by her husband or children—by these as subjects to whom she is the object—so obtaining the gift of an existence.
The contrast between the subject and the object in the theory of knowledge corresponds ontologically to the contrast between form and matter. It is no more than a translation of this distinction from the theory of experience to metaphysics. Matter, which in itself is absolutely unindividualised and so can assume any form, of itself has no ​definite and lasting qualities, and has as little essence as mere perception, the matter of experience, has in itself any existence. If the Platonic conception is followed out, it will be apparent that that great thinker asserted to be nothing what the ordinary Philistine regards as the highest form of reality. According to Plato, the negation of existence is no other than matter. Form is the only real existence. Aristotle carried the Platonic conception into the regions of biology. For Plato form is the parent and creator of all reality. For Aristotle, in the sexual process the male principle is the active, formative agent, the female principle the passive matter on which the form is impressed. In my view, the significance of woman in humanity is explained by the Platonic and Aristotelian conception. Woman is the material on which man acts. Man as the microcosm is compounded of the lower and higher life. Woman is matter, is nothing. This knowledge gives us the keystone to our structure, and it makes everything clear that was indistinct, it gives things a coherent form. Woman's sexual part depends on contact; it is the absorbing and not the liberating impulse. It coincides with this, that the keenest sense woman has, and the only one she has more highly developed than man, is the sense of touch. The eye and the ear lead to the unlimited and give glimpses of infinity; the sense of touch necessitates physical limitations to our own actions: one is affected by what one feels; it is the eminently sordid sense, and suited to the physical requirements of an earth-bound being.
Man is form, woman is matter: if that is so it must find expression in the relations between their respective psychic experiences.
The summing up of the connected nature of man's mental life, as opposed to the inarticulate and chaotic condition of woman's, illustrates the above antithesis of form and matter.
Matter needs to be formed: and thus woman demands that man should clear her confusion of thought, give meaning to her henid ideas. Women are matter, which ​can assume any shape. Those experiments which ascribe to girls a better memory for learning by rote than boys are explained in this way: they are due to the nullity and inanity of women, who can be saturated with anything and everything, whilst man only retains what has an interest for him, forgetting all else.
This accounts for what has been called woman's submissiveness, the way she is influenced by the opinions of others, her suggestibility, the way in which man moulds her formless nature. Woman is nothing; therefore, and only, therefore, she can become everything, whilst man can only remain what he is. A man can make what he likes of a woman: the most a woman can do is to help a man to achieve what he wants.
A man's real nature is never altered by education: woman, on the other hand, by external influences, can be taught to suppress her most characteristic self, the real value she sets on sexuality.
Woman can appear everything and deny everything, but in reality she is never anything.
Women have neither this nor that characteristic; their peculiarity consists in having no characteristics at all; the complexity and terrible mystery about women come to this; it is this which makes them above and beyond man's understanding—man, who always wants to get to the heart of things.
It may be said, even by those who may wish to agree with the foregoing arguments, that they have not indicated what man really is. Has he any special male characteristics, like match-making and want of character in women? Is there a definite idea of what man is, as there is of woman, and can this idea be similarly formulated?
Here is the answer: The idea of maleness consists in the fact of an individuality, of an essential monad, and is covered by it. Each monad, however, is as different as possible from every other monad, and therefore cannot be classified in one comprehensive idea common to many other monads. Man is the microcosm; he contains all kinds of possibilities. ​This must not be confused with the universal susceptibility of woman who becomes all without being anything, whilst man is all, as much or as little, according to his gifts, as he will. Man contains woman, for he contains matter, and he can allow this part of his nature to develop itself, i.e., to thrive and enervate him; or he can recognise and fight against it—so that he, and he alone, can get at the truth about woman. But woman cannot develop except through man.
The meaning of man and woman is first arrived at when we examine their mutual sexual and erotic relations. Woman's deepest desire is to be formed by man, and so to receive her being. Woman desires that man should impart opinions to her quite different to those she held before, she is content to let herself be turned by him from what she had till then thought right. She wishes to be taken to pieces as a whole, so that he may build her up again.
Woman is first created by man's will—he dominates her and changes her whole being (hypnotism). Here is the explanation of the relation of the psychical to the physical in man and woman. Man assumes a reciprocal action of body and mind, in the sense rather that the dominant mind creates the body, than that the mind merely projects itself on phenomena, whilst the woman accepts both mental and psychical phenomena empirically. None the less, even in the woman there is some reciprocal action. However, whilst in the man, as Schopenhauer truly taught, the human being is his own creation, his own will makes and re-makes the body, the woman is bodily influenced and changed by an alien will (suggestion).
Man not only forms himself, but woman also—a far easier matter. The myths of the book of Genesis and other cosmogonies, which teach that woman was created out of man, are nearer the truth than the biological theories of descent, according to which males have been evolved from females. We have now to come to the question left open in chap, ix., as to how woman, who is herself without soul or will, is yet able to realise to what extent a man may be ​endowed with them; and we may now endeavour to answer it. Of this one must be certain, that what woman notices, that for which she has a sense, is not the special nature of man, but only the general fact and possibly the grade of his maleness. It is quite erroneous to suppose that woman has an innate capacity to understand the individuality of a man. The lover, who is so easily fooled by the unconscious simulation of a deeper comprehension on the part of his sweetheart, may believe that he understands himself through a girl; but those who are less easily satisfied cannot help seeing that women only possess a sense of the fact not of the individuality of the soul, only for the formal general fact, not for the differentiation of the personality. In order to perceive and apperceive the special form, matter must not itself be formless; woman's relation to man, however, is nothing but that of matter to form, and her comprehension of him nothing but willingness to be as much formed as possible by him; the instinct of those without existence for existence. Furthermore, this "comprehension" is not theoretical, it is not sympathetic, it is only a desire to be sympathetic; it is importunate and egoistical. Woman has no relation to man and no sense of man, but only for maleness; and if she is to be considered as more sexual than man, this greater claim is nothing but the intense desire for the fullest and most definite formation, it is the demand for the greatest possible quantity of existence.
And, finally, match-making is nothing else than this, The sexuality of women is super-individual, because they are not limited, formed, individualised entities, in the higher sense of the word.
The supremest moment in a woman's life, when her original nature, her natural desire manifests itself, is that in which her own sexual union takes place. She embraces the man passionately and presses him to her; it is the greatest joy of passivity, stronger even than the contented feeling of a hypnotised person, the desire of matter which has just been formed, and wishes to keep that form for ever. That is why a woman is so grateful to her possessor, even if the gratitude ​is limited to the moment, as in the case of prostitutes with no memory, or, if it lasts longer, as in the case of more highly differentiated women.
This endless striving of the poor to attach themselves to riches, the altogether formless and therefore super-individual striving of the inarticulate to obtain form by contact, to keep it indefinitely and so gain an existence, is the deepest motive in pairing.
Pairing is only possible because woman is not a monad, and has no sense of individuality; it is the endless striving of nothing to be something.
It is thus that the duality of man and woman has gradually developed into complete dualism, to the dualism of the higher and lower lives, of subject and object, of form and matter, something and nothing. All metaphysical, all transcendental existence is logical and moral existence; woman is non-logical and non-moral. She has no dislike for what is logical and moral, she is not anti-logical, she is not anti-moral. She is not the negation, she is, rather, nothing. She is neither the affirmation nor the denial. A man has in himself the possibility of being the absolute something or the absolute nothing, and therefore his actions are directed towards the one or the other; woman does not sin, for she herself is the sin which is a possibility in man.
The abstract male is the image of God, the absolute something; the female, and the female element in the male, is the symbol of nothing; that is the significance of the woman in the universe, and in this way male and female complete and condition one another. Woman has a meaning and a function in the universe as the opposite of man; and as the human male surpasses the animal male, so the human female surpasses the female of zoology. It is not that limited existence and limited negation (as in the animal kingdom) are at war in humanity; what there stand in opposition are unlimited existence and unlimited negation. And so male and female make up humanity.
The meaning of woman is to be meaningless. She ​sents negation, the opposite pole from the Godhead, the other possibility of humanity. And so nothing is so despicable as a man become female, and such a person will be regarded as the supreme criminal even by himself. And so also is to be explained the deepest fear of man; the fear of the woman, which is the fear of unconsciousness, the alluring abyss of annihilation.
An old woman manifests once for all what woman really is. The beauty of woman, as may be experimentally proved, is only created by love of a man; a woman becomes more beautiful when a man loves her because she is passively responding to the will which is in her lover; however deep this may sound, it is only a matter of everyday experience.
All the qualities of woman depend on her non-existence, on her want of character; because she has no true, permanent, but only a mortal life, in her character as the advocate of pairing she furthers the sexual part of life, and is fundamentally transformed by and susceptible to the man who has a physical influence over her.
Thus the three fundamental characters of woman with which this chapter has dealt come together in the conception of her as the non-existent. Her instability and untruthfulness are only negative deductions from the premiss of her non-existence. Her only positive character, the conception of her as the pairing agent, comes from it by a simple process of analysis. The nature of woman is no more than pairing, no more than super-individual sexuality.
If we turn to the table of the two kinds of life given earlier in this chapter, it will be apparent that every inclination from the higher to the lower is a crime against oneself. Immorality is the will towards negation, the craving to change the formed into the formless, the wish for destruction. And from this comes the intimate relation between femaleness and crime. There is a close relation between the immoral and the non-moral. It is only when man accepts his own sexuality, denies the absolute in him, ​turns to the lower, that he gives woman existence. The acceptance of the Phallus is immoral. It has always been thought of as hateful; it has been the image of Satan, and Dante made it the central pillar of hell.
Thus comes about the domination of the male sexuality over the female. It is only when man is sexual that woman has existence and meaning.
Her existence is bound up with the Phallus, and so that is her supreme lord and welcome master.
Sex, in the form of man, is woman's fate; the Don Juan is the only type of man who has complete power over her.
The curse, which was said to be heavy on woman, is the evil will of man: nothing is only a tool in the hand of the will for nothing. The early Fathers expressed it pathetically when they called woman the handmaid of the devil. For matter in itself is nothing, it can only obtain existence through form. The fall of "form" is the corruption that takes place when form endeavours to relapse into the formless. When man became sexual he formed woman. That woman is at all has happened simply because man has accepted his sexuality. Woman is merely the result of this affirmation; she is sexuality itself. Woman's existence is dependent on man; when man, as man, in contradistinction to woman, is sexual, he is giving woman form, calling her into existence. Therefore woman's one object must be to keep man sexual. She desires man as Phallus, and for this she is the advocate of pairing. She is incapable of making use of any creature except as a means to an end, the end being pairing; and she has but one purpose, that of continuing the guilt of man, for she would disappear the moment man had overcome his sexuality.
Man created woman, and will always create her afresh, as long as he is sexual. Just as he gives woman consciousness, so he gives her existence. Woman is the sin of man.
He tries to pay the debt by love. Here we have the explanation of what seemed like an obscure myth at the end of the previous chapter. Now we see what was hidden in ​it: that woman is nothing before man's fall, nor without it; that he does not rob her of anything she had before. The crime man has committed in creating woman, and still commits in assenting to her purpose, he excuses to woman by his eroticism.
Whence otherwise would come the generosity of love, which can never be satisfied by giving? How is it that love is so anxious to endow woman with a soul, and not any other creature? Whence comes it that a child cannot love until love coincides with sexuality, the stage of puberty, with the repeated forming of woman, with the renewing of sin? Woman is nothing but man's expression and projection of his own sexuality. Every man creates himself a woman, in which he embodies himself and his own guilt. But woman is not herself guilty; she is made so by the guilt of others, and everything for which woman is blamed should be laid at man's door.
Love strives to cover guilt, instead of conquering it; it elevates woman instead of nullifying her. The "something" folds the "nothing" in its arms, and thinks thus to free the universe of negation and drown all objections; whereas the nothing would only disappear if the something put it away.
Since man's hatred for woman is not conscious hatred of his own sexuality, his love is his most intense effort to save woman as woman, instead of desiring to nullify her in himself. And the consciousness of guilt comes from the fact that the object of guilt is coveted instead of being annihilated.
Woman alone, then, is guilt; and is so through man's fault. And if femaleness signifies pairing, it is only because all guilt endeavours to increase its circle. What woman, always unconsciously, accomplishes, she does because she cannot help it; it is her reason for being, her whole nature. She is only a part of man, his other, ineradicable, his lower part. So matter appears to be as inexplicable a riddle as form; woman as unending as man, negation as eternal as existence; but this eternity is only the eternity of guilt.
* ↑ The one apparent exception to this rule is fully discussed in this chapter.
* ↑ The quiescent, inactive, large egg-cells are sought out by the mobile, active, and slender spermatozoa.
* ↑ We may find the analogy to this in men: there are masculine "servants" who are so by nature, and there is the masculine form of the shrew—e.g., the policeman. It is a noticeable fact that a policeman usually finds his sexual complement in the housemaid.
* ↑ A real dame would never dream of asking her husband what she was to do, what she is to give him for dinner, &c.; the hysterical woman, on the contrary, is always lacking in ideas, and wants suggestions from others. This is a rough way of indicating the two types.
* ↑ It is the « yielding type" and not the virago type of woman that men think capable of love. Such a woman's love is only the mental sense of satisfaction aroused by the maleness of some particular man, and, therefore, it is only possible with the hysterical; it has nothing to do with her individual power of loving, and can have nothing to do with it. The bashfulness of woman is also due to her "obsession" by one man; this also causes her neglect of all other men.
* ↑ All individuality is an enemy of the community. This is seen most markedly in men of genius, but it is just the same with regard to the sexes.
* ↑ Men's friendships avoid breaking down their friends' personal reserve. Women expect intimacy from their friends.