CHAPTER II
MALE AND FEMALE SEXUALITY
“Woman does not betray her secret.”
Kant.
“From a woman you can learn nothing of women.”
Nietzsche.
By psychology, as a whole, we generally understand the psychology of the psychologists, and these are exclusively men! Never since human history began have we heard of a female psychology! None the less the psychology of woman constitutes a chapter as important with regard to general psychology as that of the child. And inasmuch as the psychology of man has always been written with unconscious but definite reference to man, general psychology has become simply the psychology of men, and the problem of the psychology of the sexes will be raised as soon as the existence of a separate psychology of women has been realised. Kant said that in anthropology the peculiarities of the female were more a study for the philosopher than those of the male, and it may be that the psychology of the sexes will disappear in a psychology of the female.
None the less the psychology of women will have to be written by men. It is easy to suggest that such an attempt is foredoomed to failure, inasmuch as the conclusions must be drawn from an alien sex and cannot be verified by introspection. Granted the possibility that woman could describe herself with sufficient exactness, it by no means follows that she would be interested in the sides of her character that would interest us. Moreover, even if she could and would explore herself fully, it is doubtful if she could bring herself to talk about herself. I shall show that these three improbabilities spring from the same source in the nature of woman.
This investigation, therefore, lays itself open to the charge that no one who is not female can be in a position to make accurate statements about women. In the meantime the objection must stand, although, later, I shall have more to say of it. I will say only this much—up to now, and is this only a consequence of man’s suppression?—we have no account from a pregnant woman of her sensations and feelings, neither in poetry nor in memoirs, nor even in a gynæcological treatise. This cannot be on account of excessive modesty, for, as Schopenhauer rightly pointed out, there is nothing so far removed from a pregnant woman as shame as to her condition. Besides, there would still remain to them the possibility of, after the birth, confessing from memory the psychical life during the time; if a sense of shame had prevented them from such communication during the time, it would be gone afterwards, and the varied interests of such a disclosure ought to have induced some one to break silence. But this has not been done. Just as we have always been indebted to men for really trustworthy expositions of the psychical side of women, so also it is to men that we owe descriptions of the sensations of pregnant women. What is the meaning of this?
Although in recent times we have had revelations of the psychical life of half-women and three-quarter women, it is practically only about the male side of them that they have written. We have really only one clue; we have to rely upon the female element in men. The principle of sexually intermediate forms is the authority for what we know about women through men. I shall define and complete the application of this principle later on. In its indefinite form, the principle would seem to imply that the most womanish man would be best able to describe woman, and that the description might be completed by the real woman. This, however, is extremely doubtful. I must point out that a man can have a considerable proportion of femaleness in him without necessarily, to the same extent, being able to portray intermediate forms. It is the more remarkable that the male can give a faithful account of the nature of the female; since, indeed, it must be admitted from the extreme maleness of successful portrayers of women that we cannot dispute the existence of this capacity in the abstract male; this power of the male over the female is a most remarkable problem, and we shall have to consider it later. For the present we must take it as a fact, and proceed to inquire in what lies the actual psychological difference between male and female.
It has been sought to attribute the fundamental difference of the sexes to the existence of a stronger sexual impulse in man, and to derive everything else from that. Apart from the question as to whether the phrase “sexual instinct” denotes a simple and real thing, it is to be doubted if there is proof of such a difference. It is not more probable than the ancient theories as to the influence of the “unsatisfied womb” in the female, or of the “semen retentum” in men, and we have to be on guard against the current tendency to refer nearly everything to sublimated sexual instinct. No systematic theory could be founded on a generalisation so vague. It is most improbable that the greater or lesser strength of the sexual impulse determines other qualities.
As a matter of fact, the statements that men have stronger sexual impulses than women, or that women have them stronger than men, are false. The strength of the sexual impulse in a man does not depend upon the proportion of masculinity in his composition, and in the same way the degree of femininity of a woman does not determine her sexual impulse. These differences in mankind still await classification.
Contrary to the general opinion, there is no difference in the total sexual impulses of the sexes. However, if we examine the matter in respect to the two component forces into which Albert Moll analysed the impulse, we shall find that a difference does exist. These forces may be termed the “liberating” and the “uniting” impulses. The first appears in the form of the discomfort caused by the accumulation of ripe sexual cells; the second is the desire of the ripe individual for sexual completion. Both impulses are possessed by the male; in the female only the latter is present. The anatomy and the physiological processes of the sexes bear out the distinction.
In this connection it may be noted that only the most male youths are addicted to masturbation, and although it is often disputed, I believe that similar vices occur only among the maler of women, and are absent from the female nature.
I must now discuss the “uniting” impulse of woman, for that plays the chief, if not the sole part in her sexuality. But it must not be supposed that this is greater in one sex than the other. Any such idea comes from a confusion between the desire for a thing and the stimulus towards the active part in securing what is desired. Throughout the animal and plant kingdoms, the male reproductive cells are the motile, active agents, which move through space to seek out the passive female cells, and this physiological difference is sometimes confused with the actual wish for, or stimulus to, sexual union. And to add to the confusion, it happens, in the animal kingdom particularly, that the male, in addition to the directly sexual stimulus, has the instinct to pursue and bodily capture the female, whilst the latter has only the passive part to be taken possession of. These differences of habit must not be mistaken for real differences of desire.
It can be shown, moreover, that woman is sexually much more excitable (not more sensitive) physiologically than man.
The condition of sexual excitement is the supreme moment of a woman’s life. The woman is devoted wholly to sexual matters, that is to say, to the spheres of begetting and of reproduction. Her relations to her husband and children complete her life, whereas the male is something more than sexual. In this respect, rather than in the relative strength of the sexual impulses, there is a real difference between the sexes. It is important to distinguish between the intensity with which sexual matters are pursued and the proportion of the total activities of life that are devoted to them and to their accessory cares. The greater absorption of the human female by the sphere of sexual activities is the most significant difference between the sexes.
The female, moreover, is completely occupied and content with sexual matters, whilst the male is interested in much else, in war and sport, in social affairs and feasting, in philosophy and science, in business and politics, in religion and art. I do not mean to imply that this difference has always existed, as I do not think that important. As in the case of the Jewish question, it may be said that the Jews have their present character because it has been forced upon them, and that at one time they were different. It is now impossible to prove this, and we may leave it to those who believe in the modification by the environment to accept it. The historical evidence is equivocal on the point. In the question of women, we have to take people as they exist to-day. If, however, we happen to come on attributes that could not possibly have been grafted on them from without, we may believe that such have always been with them. Of contemporary women at least one thing is certain. Apart from an exception to be noted in chap. xii., it is certain that when the