Wherever this is not so, we _may_
find intellectual greatness (as for instance in the case of the Empress
Catherine of Russia), but as a rule we find only morbidness, despondency
and callousness. To the normal woman the phenomena of dualistic
eroticism appear unintelligible, even unwholesome. The unity of love is
a matter of course to her, so that the third stage is practically male
acquiescence to female intuition.
Even in our time, when so much is said and written about modern woman
and her claims, her feeling is still perfect in itself; compared to the
discord and heterogeneity of man, she represents simplicity and harmony.
Both purely spiritual worship and undifferentiated sexual desire are
exceptions as far as she is concerned and must still be regarded as
abnormal.
This unbroken, determinative female eroticism may possibly be explained
(as Weininger explains it) by woman's sexuality, which is absolute, and
does not rise above the horizon of distinct consciousness, but
Weininger's dualism is in this direction attempting to value and
standardise something which in its essence is alien to his standard.
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