It is more than a merely formal analogy, a superficial, verbal resemblance, to speak of the fruitfulness of the mind, of its conception and reproduction, or, in the words of Plato, to speak of the children of the soul. As bodily sexuality is the effort of an organic being to perpetuate its own form, so love is the attempt to make permanent one’s own soul or individuality. Sexuality and love are alike the effort to realise oneself, the one by a bodily image, the other by an image of the soul. But it is only the man of genius who can approach this entirely unsensuous love, and it is only he who seeks to produce eternal children in whom his deepest nature shall live for ever.
The parallel may be carried further. Since Novalis first called attention to it, many have insisted on the association between sexual desire and cruelty. All that is born of woman must die. Reproduction, birth, and death are indissolubly associated; the thought of untimely death awakens sexual desire in its fiercest form, as the determination to reproduce oneself. And so sexual union, considered ethically, psychologically, and biologically, is allied to murder; it is the negation of the woman and the man; in its extreme case it robs them of their consciousness to give life to the child. The highest form of eroticism, as much as the lowest form of sexuality, uses the woman not for herself but as means to an end—to preserve the individuality of the artist. The artist has used the woman merely as the screen on which to project his own idea.
The real psychology of the loved woman is always a matter of indifference. In the moment when a man loves a woman, he neither understands her nor wishes to understand her, although understanding is the only moral basis of association in mankind. A human being cannot love another that he fully understands, because he would then necessarily see the imperfections which are an inevitable part of the human individual, and love can attach itself only to perfection. Love of a woman is possible only when it does not consider her real qualities, and so is able to replace the actual psychical reality by a different and quite imaginary reality. The attempt to realise one’s ideal in a woman, instead of the woman herself, is a necessary destruction of the empirical personality of the woman. And so the attempt is cruel to the woman; it is the egoism of love that disregards the woman, and cares nothing for her real inner life.
Thus the parallel between sexuality and love is complete. Love is murder. The sexual impulse destroys the body and mind of the woman, and the psychical eroticism destroys her psychical existence. Ordinary sexuality regards the woman only as a means of gratifying passion or of begetting children. The higher eroticism is merciless to the woman, requiring her to be merely the vehicle of a projected personality, or the mother of psychical children. Love is not only anti-logical, as it denies the objective truth of the woman and requires only an illusory image of her, but it is anti-ethical with regard to her.
I am far from despising the heights to which this eroticism may reach, as, for instance, in Madonna worship. Who could blind his eyes to the amazing phenomenon presented by Dante? It was an extraordinary transference of his own ideal to the person of a concrete woman whom the artist had seen only once and when she was a young girl, and who for all he knew might have grown up into a Xantippe. The complete neglect of whatever worth the woman herself might have had, in order that she might better serve as the vehicle of his projected conception of worthiness, was never more clearly exhibited. And the three-fold immorality of this higher eroticism becomes more plain than ever. It is an unlimited selfishness with regard to the actual woman, as she is wholly rejected for the ideal woman. It is a felony towards the lover himself, inasmuch as he detaches virtue and worthiness from himself; and it is a deliberate turning away from the truth, a preferring of sham to reality.
The last form in which the immorality reveals itself is that love prevents the worthlessness of woman from being realised, inasmuch as it always replaced her by an imaginary projection. Madonna worship itself is fundamentally immoral, inasmuch as it is a shutting of the eyes to truth. The Madonna worship of the great artists is a destruction of woman, and is possible only by a complete neglect of the women as they exist in experience, a replacement of actuality by a symbol, a re-creation of woman to serve the purposes of man, and a murder of woman as she exists.
When a particular man attracts a particular woman the influence is not his beauty. Only man has an instinct for beauty, and the ideals of both manly beauty and of womanly beauty have been created by man, not by woman. The qualities that appeal to a woman are the signs of developed sexuality; those that repel her are the qualities of the higher mind. Woman is essentially a phallus worshipper, and her worship is permeated with a fear like that of a bird for a snake, of a man for the fabled Medusa head, as she feels that the object of her adoration is the power that will destroy her.
The course of my argument is now apparent. As logic and ethics have a relation only to man, it was not to be expected that woman would stand in any better position with regard to æsthetics. Æsthetics and logic are closely interconnected, as is apparent in philosophy, in mathematics, in artistic work, and in music. I have now shown the intimate relation of æsthetics to ethics. As Kant showed, æsthetics, just as much as ethics and logic, depend on the free will of the subject. As the woman has not free will, she cannot have the faculty of projecting beauty outside herself.
The foregoing involves the proposition that woman cannot love. Women have made no ideal of man to correspond with the male conception of the Madonna. What woman requires from man is not purity, chastity, morality, but something else. Woman is incapable of desiring virtue in a man.
It is almost an insoluble riddle that woman, herself incapable of love, should attract the love of man. It has seemed to me a possible myth or parable, that in the beginning, when men became men by some miraculous act of God, a soul was bestowed only on them. Men, when they love, are partly conscious of this deep injustice to woman, and make the fruitless but heroic effort to give her their own soul. But such a speculation is outside the limits of either science or philosophy.
I have now shown what woman does not wish; there remains to show what she does wish, and how this wish is diametrically opposed to the will of man.
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 immeasurably 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
