Right," or statements such that "So-and-so are quite unsuitable for one another," show the existence of an obscure presentiment of the fact that every man or woman possesses certain individual peculiarities which qualify or disqualify him or her for marriage with any particular member of the opposite sex; and that this man cannot be substituted for that, or this woman for the other without creating a disharmony. The answer to this question is not given even if we know the exact anatomical position of an organism on the scale stretching from male to female, although as a matter of fact congruity between bodily and mental sexuality is more common than incongruity. But the usual view, that these cases are pathological, is too limited an interpretation, as I shall show in the second part of this work , such as Sybils, the Priestesses of Delphi, Bourignon, Kettenberg, Jeanna de la Mothe Guyon, Joanna Southcote, Beate Sturmin, St. It is true that among those we call women are some who are meagre, narrow-hipped, angular, muscular, energetic, highly mentalised; there are "women" with short hair and deep voices, just as there are "men" who are beardless and gossiping. Although the skeleton of the hand of most men is different from that of most women, yet the sex cannot be determined with certainty either from the skeleton or from an isolated part with its muscles, tendons, skin, blood and nerves. Albert Moll is justified in saying as follows: We may be assured of such a first principle, although no living man can reach it. The ancient "Narcissus" was a prototype of such persons. It is a common personal experience that certain individuals of the opposite sex are distasteful to us, that others leave us cold; whilst others again may stimulate us until, at last, some one appears who seems so desirable that everything in the world is worthless and empty compared with union with such a one.
Real intellectual freedom cannot be attained by an agitated mass; it must be fought for by the individual. I myself made special investigations in the following way. It was necessary to be done with biology before turning to psychology. To such a wide outlook my investigation was as it were driven, not deliberately steered, from the outset. And yet the character of the pelvis cannot be taken as an absolute criterion of sex. As has been the case with every other movement in history, so also it has been with the contemporary woman's movement. Matters are not so clear. But even if much remains theoretical, I hope that I shall have firmly riveted the chief beams in my edifice of theory by showing how it explains much that hitherto has found no explanation, and so shall have, in a fashion, proved it retrospectively by showing how much it would explain if it were true. It does not linger over this or that detail, but presses on to its ultimate goal; it does not heap investigation on investigation, but combines the psychical differences between the sexes into a system; it deals not with women, but with woman. Manlike women wear their hair short, affect manly dress, study, drink, smoke, are fond of mountaineering, or devote themselves passionately to sport. None the less, there are plenty of differences amongst women. The vast majority of women have never paid special attention to art or to science, and regard such occupations merely as higher branches of manual labour, or if they profess a certain devotion to such subjects, it is chiefly as a mode of attracting a particular person or group of persons of the opposite sex. But I am not so anxious to claim finished results as to incite others to the study, the more so as the means for scientific investigations are lacking in my own case. The artist has breathed in the world to breathe it out again; the philosopher has the world outside him and he has to absorb it. So far as I can remember from her portrait, she at least seemed to be quite womanly in face and figure, although her forehead was rather masculine. The task of the philosopher differs from that of the artist in one important respect. The second part treats of certain psychical problems in a fashion totally different from the method of any contemporary naturalist, and for that reason I think that the removal of the first part of the book would have been at some risk to many readers. I obtained a set of photographs of aesthetically beautiful women of blameless character, each of which was a good example of some definite proportion of femininity, and I asked a number of my friends to inspect these and select the most beautiful. The absolute conditions at the two extremes are not metaphysical abstractions above or outside the world of experience, but their construction is necessary as a philosophical and practical mode of describing the actual world. Unfortunately, practically no observations were made as to the grades of maleness or femaleness to be observed in such cases. Apart from these, a close investigation shows that women really interested in intellectual matters are sexually intermediate forms. But it is enough to remember that there can be no friendship unless there has been some attraction to draw the men together. It is left to the second part of my work to prove this. The undesirability of emancipation lies in the excitement and agitation involved. The homosexualist is that type of sexual invert who prefers very female men or very male women, in accordance with the general law of sexual attraction. On the view that such an increased sexual dimorphism were to be expected, the necessity for emancipation would gradually disappear as mankind became separated into the completely male and the completely female.
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