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
