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SCHOPENHAUER'S ESSAY ON WOMEN: Gender, Love & Human Nature — Arthur Schopenhauer · SECRETS OF SUCCESS & WEALTH: Hidden Laws of Money, Power & Success

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  Speaker 1: Arthur Schopenhauer on women. These few words of Joey. Without women,
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  Speaker 1: the beginning of our life would be deprived of help,
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  Speaker 1: the middle of pleasures and the end of consolation more
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  Speaker 1: exactly express, in my opinion, the true praise of woman
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  Speaker 1: than Schiller's poem The Dignity of Women, which is the
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  Speaker 1: fruit of much careful thought, and impressive because of its
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  Speaker 1: antithesis and use of contrast. The same thing is more
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  Speaker 1: pathetically expressed by Byron in Sardanapolis, Act I, s c. Two.
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  Speaker 1: The very first of human life must spring from woman's breast.
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  Speaker 1: Your first small words are taught you from her lips,
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  Speaker 1: your first tears quenched by her, and your last size,
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  Speaker 1: too often breathed out in a woman's hearing, when men
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  Speaker 1: have shrunk from the ignoble care of watching the last
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  Speaker 1: hour of him who led them. Both passages show the
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  Speaker 1: right point of view for the appreciation of women. One
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  Speaker 1: need only look at a woman's shape to discover that
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  Speaker 1: she is not intended for either too much mental or
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  Speaker 1: too much physical work. She pays the debt of life
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  Speaker 1: not by what she does, but by what she suffers,
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  Speaker 1: by the pains of child bearing, care for the child,
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  Speaker 1: and by subjection, to man, to whom she should be
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  Speaker 1: a patient and cheerful companion. The greatest sorrows and joys,
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  Speaker 1: or great exhibition of strength are not assigned to her.
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  Speaker 1: Her life should flow more quietly, more gently, and less
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  Speaker 1: obtrusively than man's, without her being essentially happier or unhappier.
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  Speaker 1: Women are directly adapted to act as the nurses and
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  Speaker 1: educators of our early childhood for the simple reason that
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  Speaker 1: they themselves are childish, foolish, and short sighted. In a word,
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  Speaker 1: are big children all their lives, something intermediate between the
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  Speaker 1: child and a man who is a man in a
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  Speaker 1: strict sense of the word. Consider how a young girl
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  Speaker 1: will toy day after day with a child, dance with it,
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  Speaker 1: and sing to it. And then consider what a man
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  Speaker 1: with the very best intentions in the world could do
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  Speaker 1: in her place. With girls, Nature has had in view
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  Speaker 1: what is called, in a dramatic sense, a strike effect,
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  Speaker 1: for she endows them for a few years with a
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  Speaker 1: richness of beauty and a fullness of charm at the
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  Speaker 1: expense of the rest of their lives, so that they may,
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  Speaker 1: during these years ensnare the fantasy of a man to
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  Speaker 1: such a degree as to make him rush into taking
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  Speaker 1: the honorable care of them in some kind of form
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  Speaker 1: for a lifetime, a step which would not seem sufficiently
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  Speaker 1: justified if he only considered the matter Accordingly, Nature has
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  Speaker 1: furnished woman, as she has the rest of her creatures,
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  Speaker 1: with the weapons and implements necessary for the protection of
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  Speaker 1: her existence, and for just the length of time that
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  Speaker 1: they will be of service to her, so that Nature
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  Speaker 1: has proceeded here with her usual economy. Just as the
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  Speaker 1: female aunt after coition loses her wings, which then becomes superfluous,
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  Speaker 1: nay dangerous for breeding purposes, so for the most part
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  Speaker 1: does a woman lose her beauty after giving birth to
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  Speaker 1: one or two children, and probably for the same reasons.
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  Speaker 1: Then again we find that young girls in their hearts
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  Speaker 1: regard their domestic or other affairs as secondary things, if
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  Speaker 1: not as a mere jest. Love conquests and all that
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  Speaker 1: these include, such as dressing, dancing, and so on, they
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  Speaker 1: give their serious attention. The nobler and more perfect the
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  Speaker 1: thing is, the later and slower is it in reaching maturity.
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  Speaker 1: Man reaches the maturity of his reasoning and mental faculties
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  Speaker 1: scarcely before he is eight and twenty woman when she
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  Speaker 1: is eighteen, but hers is reason of very narrow limitations.
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  Speaker 1: This is why women remain children all their lives, for
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  Speaker 1: they always see only what is near at hand, cling
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  Speaker 1: to the present, take the appearance of a thing for reality,
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  Speaker 1: and prefer trifling matters to the most important. It is
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  Speaker 1: by virtue of man's reasoning powers that he does not
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  Speaker 1: live in the present only like the brute, but observes
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  Speaker 1: and ponders over the past and future. And from this
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  Speaker 1: spring discretion, care and that anxiety which we so frequently
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  Speaker 1: notice in people. The advantages, as well as the disadvantages
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  Speaker 1: that this entails, make woman, in consequence of her weaks
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  Speaker 1: her reasoning powers, less of a partaker in them. Moreover,
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  Speaker 1: she is intellectually short sighted, for although her intuitive understanding
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  Speaker 1: quickly perceives what is near to her, on the other hand,
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  Speaker 1: her circle of vision is limited and does not embrace
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  Speaker 1: anything that is remote. Hence, everything that is absent or
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  Speaker 1: past or in the future affects women in a less
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  Speaker 1: degree than men. This is why they have greater inclination
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  Speaker 1: for extravagance, which sometimes borders on madness. Women in their
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  Speaker 1: hearts think that men are intended to earn money so
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  Speaker 1: that they may spend it, if possible, during their husband's lifetime,
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  Speaker 1: but at any rate after his death. As soon as
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  Speaker 1: he has given them his earnings on which to keep house.
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  Speaker 1: They are strengthened in this belief. Although all this entails
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  Speaker 1: many disadvantages, yet it has this advantage that a woman
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  Speaker 1: lives more in the present than a man, and that
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  Speaker 1: she enjoys it more keenly if it is at all bearable.
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  Speaker 1: This is the origin of that cheerfulness which is peculiar
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  Speaker 1: to woman and makes her fit to divert man and
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  Speaker 1: in case of need to console him when he is
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  Speaker 1: weighed down by cares. To consult women in matters of difficulty,
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  Speaker 1: as the Germans used to do in old times, is
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  Speaker 1: by no means a matter to be overlooked. For their
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  Speaker 1: way of grasping a thing is quite different from ours,
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  Speaker 1: chiefly because they like the shortest way to the point,
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  Speaker 1: and usually keep their attention fixed upon what lies nearest,
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  Speaker 1: while we, as a rule, see beyond it for the
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  Speaker 1: simple reason that it lies under our nose. It then
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  Speaker 1: becomes necessary for us to be brought back to the
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  Speaker 1: thing in order to obtain a near and simple view.
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  Speaker 1: This is why women are more sober in their judgment
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  Speaker 1: than we, and why they see nothing more in things
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  Speaker 1: than is really there, while we, if our passions are roused,
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  Speaker 1: slightly exaggerate, or add to our imagination. It is because
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  Speaker 1: women's reasoning powers are weaker that they show more sympathy
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  Speaker 1: for the unfortunate than men, and consequently take a kindlier
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  Speaker 1: interest in them. On the other hand, women are inferior
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  Speaker 1: to men in matters of justice, honesty, and conscientiousness, again
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  Speaker 1: because their reasoning faculty is weak. Things clearly visible and
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  Speaker 1: real and belonging to the present exercise a power over
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  Speaker 1: them which is rarely counteracted by abstract thoughts, fixed maxims,
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  Speaker 1: or firm resolutions. In general, by regard for the past
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  Speaker 1: and future, or by consideration for what is absent and remote. Accordingly,
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  Speaker 1: they have the first and principal qualities of virtue, but
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  Speaker 1: they lack the secondary qualities, which are often a necessary
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  Speaker 1: instrument in developing it. Women may be compared in this
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  Speaker 1: respect to an organism that has a liver but no
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  Speaker 1: gall bladder, so that it will be found that the
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  Speaker 1: fundamental fault in the character of women is that they
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  Speaker 1: have no sense of justice. This arises from their deficiency
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  Speaker 1: in the power of reasoning already referred to and reflection,
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  Speaker 1: but is also partly due to the fact that nature
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  Speaker 1: has not destined them, as the weaker sex, to be
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  Speaker 1: dependent on strength but on cunning. This is why they
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  Speaker 1: are instinctively crafty and have an ineradicable tendon and sy
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  Speaker 1: to lie for. As lions are furnished with claws and teeth,
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  Speaker 1: elephants with tusks, bores with fangs, bulls with horns, and
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  Speaker 1: the cuttlefish with its dark, inky fluid, so nature has
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  Speaker 1: provided woman for her protection and defense with the faculty
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  Speaker 1: of dissimulation. And all the power which nature has given
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  Speaker 1: to man in the form of bodily strength and reason
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  Speaker 1: has been conferred on woman in this form. Hence, dissimulation
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  Speaker 1: is innate in woman, and almost as characteristic of the
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  Speaker 1: very stupid as of the clever. Accordingly, it is as
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  Speaker 1: natural for women to dissemble at every opportunity as it
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  Speaker 1: is for those animals to turn to their weapons when
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  Speaker 1: they are attacked, and they feel in doing so that
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  Speaker 1: in a certain measure, they are only making use of
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  Speaker 1: their rights. Therefore, a woman who is perfectly truthful and
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  Speaker 1: does not dissemble is perhaps an impossibility. This is why
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  Speaker 1: they see through dissimulation in others so easily. Therefore, it
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  Speaker 1: is not advisable to attempt it with them. From the
• 7:56
  Speaker 1: fundamental defect that has been stated, and all that it
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  Speaker 1: involves spring falseness, faithlessness, treachery, ungratefulness, and so on. In
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  Speaker 1: a court of justice, women are more often found guilty
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  Speaker 1: of perjury than men. It is indeed to be generally
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  Speaker 1: questioned whether they should be allowed to take an oath
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  Speaker 1: at all. From time to time there are repeated cases
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  Speaker 1: everywhere of ladies who want for nothing, secretly pocketing and
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  Speaker 1: taking away things from shop counters. Nature has made it
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  Speaker 1: the calling of the young, strong and handsome men to
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  Speaker 1: look after the propagation of the human race, so that
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  Speaker 1: the species may not degenerate. This is the firm will
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  Speaker 1: of nature, and it finds its expression in the passions
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  Speaker 1: of women. This law surpasses all others in both age
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  Speaker 1: and power. Woe then to the man who sets up
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  Speaker 1: rights and interests in such a way as to make
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  Speaker 1: them stand in the way of it. For whatever he
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  Speaker 1: may do or say, they will, at the first significant
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  Speaker 1: onset be unmercifully annihilated. For the secret unformulated, nay, unconscious,
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  Speaker 1: but in no night moral of woman is we are
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  Speaker 1: justified in deceiving those who because they care a little
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  Speaker 1: for us, that is to say, for the individual. Imagine
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  Speaker 1: they have obtained rights over the species. The constitution, and
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  Speaker 1: consequently the welfare of the species have been put into
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  Speaker 1: our hands and entrusted to our care through the medium
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  Speaker 1: of the next generation, which proceeds from us. Let us
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  Speaker 1: fulfill our duties conscientiously. But women are by no means
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  Speaker 1: conscious of this leading principle in the abstract. They are
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  Speaker 1: only conscious of it in the concrete, and have no
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  Speaker 1: other way of expressing it than in the manner in
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  Speaker 1: which they act when the opportunity arrives, so that their
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  Speaker 1: conscience does not trouble them so much as we imagine,
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  Speaker 1: for in the darkest depths of their hearts they are
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  Speaker 1: conscious that in violating their duty towards the individual, they
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  Speaker 1: have all the better fulfilled it towards the species, whose
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  Speaker 1: claim upon them is infinitely greater. A fuller explanation of
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  Speaker 1: this matter may be found in h. Forty four in
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  Speaker 1: my chief work, The World as Will and Representation. Because women,
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  Speaker 1: in truth exist entirely for the propagation of the race,
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  Speaker 1: and their destiny ends here. They live more for the
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  Speaker 1: species than for the individual, and in their hearts take
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  Speaker 1: the affairs of the species more seriously than those of
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  Speaker 1: the individual. This gives to their whole being in character
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  Speaker 1: a certain frivolousness, and altogether a certain tendency which is
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  Speaker 1: fundamentally different from that of man. And this it is
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  Speaker 1: which develops that discord in married life, which is so
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  Speaker 1: prevalent and almost the normal state. It is natural for
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  Speaker 1: a feeling of mere indifference to exist between men, but
• 10:32
  Speaker 1: between women it is actual enmity. This is due perhaps
• 10:35
  Speaker 1: to the fact that the potter's hatred of the potter.
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  Speaker 1: Professional rivalry in the case of men is limited to
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  Speaker 1: their everyday affairs, but with women embraces the whole sex,
• 10:45
  Speaker 1: since they have only one kind of business. Even when
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  Speaker 1: they meet in the street, they look at each other
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  Speaker 1: like old rival factions. And it is quite evident when
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  Speaker 1: two women first make each other's acquaintance, that they exhibit
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  Speaker 1: more constraint and dissimulation than two men placed in similar circumstances.
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  Speaker 1: This is why an exchange of compliments between two women
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  Speaker 1: is much more ridiculous than between two men. Further, while
• 11:10
  Speaker 1: a man will, as a rule, address others, even those
• 11:14
  Speaker 1: inferior to himself, with a certain feeling of consideration and humanity,
• 11:18
  Speaker 1: it is unbearable to see how proudly and disdainfully a
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  Speaker 1: lady of rank will, for the most part, behave towards
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  Speaker 1: one who is in a lower rank, not employed in
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  Speaker 1: her service, when she speaks to her. This may be
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  Speaker 1: because differences of rank are much more precarious with women
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  Speaker 1: than with us, and consequently more quickly change their line
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  Speaker 1: of conduct and elevate them. Or because while a hundred
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  Speaker 1: things must be weighed in our case, there is only
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  Speaker 1: one to be weighed in theirs, namely with which man
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  Speaker 1: they have found favor. And again, because of the one
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  Speaker 1: sided nature of their vocation, they stand in closer relationship
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  Speaker 1: to each other than men do, and so it is
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  Speaker 1: they try to render prominent the differences of rank. It
• 11:57
  Speaker 1: is only the man whose intellect is clouded by his
• 12:00
  Speaker 1: sexual instinct that could give that stunted, narrow shouldered, broad hipped,
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  Speaker 1: and short legged race the name of the fair sex,
• 12:06
  Speaker 1: for the entire beauty of the sex is based on
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  Speaker 1: this instinct. One would be more justified in calling them
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  Speaker 1: the unesthetic sex than the beautiful. Neither for music, nor
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  Speaker 1: for poetry, nor for fine art have they any real
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  Speaker 1: or true sense and susceptibility. And it is mere mockery
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  Speaker 1: on their part in their desire to please if they
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  Speaker 1: affect any such thing. This makes them incapable of taking
• 12:30
  Speaker 1: a purely objective interest in anything, and the reason for
• 12:33
  Speaker 1: it is i fancy. As follows, a man strives to
• 12:37
  Speaker 1: get direct mastery over things, either by understanding them or
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  Speaker 1: by compulsion. But a woman is always and everywhere driven
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  Speaker 1: to indirect mastery, namely through a man, all her direct
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  Speaker 1: mastery being limited to him alone. Therefore, it lies in
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  Speaker 1: woman's nature to look upon everything only as a means
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  Speaker 1: for winning man, and her interest in anything else is
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  Speaker 1: always a simulated one, a mere roundabout way to gain
• 13:01
  Speaker 1: her ends, consisting of coquetry and pretense. Hence Rousseau said,
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  Speaker 1: women in general love no art, understand none, and have
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  Speaker 1: no genius. Letra a daelembert. Every One who can see
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  Speaker 1: through a sham must have found this to be the case.
• 13:18
  Speaker 1: One need only watch the way they behave at a concert,
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  Speaker 1: the opera, or the play. The childish simplicity, for instance,
• 13:25
  Speaker 1: with which they keep on chattering during the finest passages
• 13:28
  Speaker 1: in the greatest masterpieces. If it is true that the
• 13:31
  Speaker 1: Greeks forbade women to go to the play, they acted
• 13:34
  Speaker 1: in a right way, for they would at any rate
• 13:36
  Speaker 1: be able to hear something. In our day, it would
• 13:39
  Speaker 1: be more appropriate to substitute let the woman keep silent
• 13:43
  Speaker 1: in the theater, for let the woman keep silent in church.
• 13:46
  Speaker 1: And this might perhaps be put up in big letters
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  Speaker 1: on the curtain. Nothing different can be expected of women
• 13:52
  Speaker 1: if it is born in mind that the most eminent
• 13:53
  Speaker 1: of the whole sex have never accomplished anything in the
• 13:56
  Speaker 1: fine arts that is really great, genuine and original, or
• 13:59
  Speaker 1: given to the world any kind of work of permanent value.
• 14:03
  Speaker 1: This is most striking in regard to painting, the technique
• 14:06
  Speaker 1: of which is as much within their reach as within ours.
• 14:09
  Speaker 1: This is why they pursue it so industriously. Still, they
• 14:13
  Speaker 1: have not a single great painting to show, for the
• 14:16
  Speaker 1: simple reason that they lack that objectivity of mind, which
• 14:19
  Speaker 1: is precisely what is so directly necessary in painting. They
• 14:23
  Speaker 1: always stick to what is subjective. For this reason, ordinary
• 14:27
  Speaker 1: women have no susceptibility for painting at all. For nature
• 14:31
  Speaker 1: makes no leaps, and Huirut, in his book, which has
• 14:35
  Speaker 1: been famous for three hundred years, Examination of Men's Wits,
• 14:39
  Speaker 1: examined the ingenious parilas scientious, contends that women do not
• 14:43
  Speaker 1: possess the higher capacities. Individual and partial exceptions do not
• 14:47
  Speaker 1: alter the matter. Women are and remain taken altogether, the
• 14:51
  Speaker 1: most thorough and incurable palestins. And because of the extremely
• 14:56
  Speaker 1: absurd arrangement which allows them to share the position and
• 14:59
  Speaker 1: title of theirs their husbands, they are a constant stimulus
• 15:01
  Speaker 1: to his ignoble ambitions. And further, it is because they
• 15:05
  Speaker 1: are phillistins that modern society to which they give the
• 15:09
  Speaker 1: tone and where they have sway, has become corrupted. As
• 15:12
  Speaker 1: regards their position, one should be guided by Napoleon's maxim
• 15:16
  Speaker 1: women have no rank, And regarding them in other things,
• 15:19
  Speaker 1: Chamfort says, very truly, they are made to trade on
• 15:23
  Speaker 1: our weaknesses and our folly, but not on our reason.
• 15:27
  Speaker 1: Between them and men, their exist affinities of the skin
• 15:30
  Speaker 1: and very few affinities of mind, soul and character. They
• 15:34
  Speaker 1: are the weaker sex, the second sex in every respect.
• 15:38
  Speaker 1: Therefore their weaknesses should be spared. But to treat women
• 15:41
  Speaker 1: with extreme reverence is ridiculous and lowers us in their
• 15:44
  Speaker 1: own eyes. When Nature divided the human race into two parts,
• 15:48
  Speaker 1: she did not cut it exactly through the middle. The
• 15:52
  Speaker 1: difference between the positive and negative poles, according to polarity,
• 15:56
  Speaker 1: is not merely qualitative, but also quantitative. And it was
• 16:00
  Speaker 1: in this light that the ancients and people of the
• 16:02
  Speaker 1: East regarded woman. They recognized her true position better than
• 16:05
  Speaker 1: we with our old French ideas of gallantry and absurd veneration,
• 16:09
  Speaker 1: that highest product of Christian Teutonic stupidity. These ideas have
• 16:14
  Speaker 1: only served to make them arrogant and imperious, to such
• 16:17
  Speaker 1: an extent as to remind one at times of the
• 16:19
  Speaker 1: holy apes in Benares, who, in the consciousness of their
• 16:22
  Speaker 1: holiness and inviolability, think they can do anything in everything
• 16:26
  Speaker 1: they please. In the West, the woman, that is to say,
• 16:30
  Speaker 1: the lady, finds herself in a false position. For woman,
• 16:35
  Speaker 1: rightly named by the ancients the weaker sex, is by
• 16:38
  Speaker 1: no means fit to be the object of our honor
• 16:40
  Speaker 1: and veneration, or to hold her head higher than man
• 16:43
  Speaker 1: and to have the same rights as he. The consequences
• 16:46
  Speaker 1: of this false position are sufficiently clear Accordingly, it would
• 16:51
  Speaker 1: be a very desirable thing if this number two of
• 16:54
  Speaker 1: the human race in Europe were assigned her natural position,
• 16:57
  Speaker 1: and the lady grievance got rid of, which is not
• 16:59
  Speaker 1: only ridden by the whole of Asia, but would have
• 17:02
  Speaker 1: been equally ridiculed by Greece and Rome. The result of
• 17:05
  Speaker 1: this would be that the condition of our social, civil
• 17:08
  Speaker 1: and political affairs would be incalculably improved. The Salic law
• 17:13
  Speaker 1: would be unnecessary. It would be a superfluous truism. The
• 17:17
  Speaker 1: European lady, strictly speaking, is a creature who should not
• 17:21
  Speaker 1: exist at all. But there ought to be housekeepers and
• 17:24
  Speaker 1: young girls who hope to become such, and they should
• 17:27
  Speaker 1: be brought up not to be arrogant, but to be
• 17:29
  Speaker 1: domesticated and submissive. It is exactly because there are ladies
• 17:33
  Speaker 1: in Europe that women of a lower standing, that is
• 17:36
  Speaker 1: to say, the greater majority of the sects, are much
• 17:39
  Speaker 1: more unhappy than they are in the East. Even Lord
• 17:42
  Speaker 1: Byron says Letters and Papers by Thomas Moore, page three
• 17:46
  Speaker 1: ninety nine, thought of the state of women under the
• 17:50
  Speaker 1: ancient Greeks. Convenient enough present state a remnant of the
• 17:55
  Speaker 1: barbarism of the chivalric and feudal ages, artificial and unnatural.
• 18:00
  Speaker 1: They ought to mind home, and be well fed and clothed,
• 18:03
  Speaker 1: but not mixed in society. Well educated too in religion,
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  Speaker 1: but to read neither poetry nor politics, nothing but books
• 18:12
  Speaker 1: of piety and cookery, music, drawing, dancing. Also a little
• 18:17
  Speaker 1: gardening and plowing. Now and then I have seen them
• 18:21
  Speaker 1: mending the roads in epirus with good success. Why not
• 18:25
  Speaker 1: as well as haymaking and milking. In our part of
• 18:29
  Speaker 1: the world where monogamy is in force, to marry means
• 18:32
  Speaker 1: to have one's rights and to double one's duties. When
• 18:35
  Speaker 1: the laws granted woman the same rights as man, they
• 18:38
  Speaker 1: should also have given her a masculine power of reason.
• 18:42
  Speaker 1: On the contrary, just as the privileges and honors which
• 18:45
  Speaker 1: the laws decree to women surpass what nature has meted
• 18:48
  Speaker 1: out to them, so is there a proportional decrease in
• 18:50
  Speaker 1: the number of women who really share these privileges. Therefore,
• 18:53
  Speaker 1: the remainder are deprived of their natural rights, in so
• 18:56
  Speaker 1: far as the others have been given more than nature
• 18:58
  Speaker 1: accords for the unnatural position of privilege which the institution
• 19:03
  Speaker 1: of monogamy and the laws of marriage, which accompany it
• 19:06
  Speaker 1: assigned to the woman, whereby she is regarded throughout as
• 19:09
  Speaker 1: a full equivalent of the man, which she is not.
• 19:11
  Speaker 1: By any means cause intelligent and prudent men to reflect
• 19:14
  Speaker 1: a great deal before they make so great a sacrifice
• 19:17
  Speaker 1: and consent to so unfair an arrangement. Therefore, whilst among
• 19:22
  Speaker 1: polygamous nations every woman finds maintenance, where monogamy exists, the
• 19:26
  Speaker 1: number of married women is limited, and a countless number
• 19:29
  Speaker 1: of women who are without support remain over. Those in
• 19:32
  Speaker 1: the upper classes vegetate as useless old maids. Those in
• 19:35
  Speaker 1: the lower are reduced to very hard work of a
• 19:37
  Speaker 1: distasteful nature, or become prostitutes and lead a life which
• 19:41
  Speaker 1: is as joyless as it is void of honor. But
• 19:44
  Speaker 1: under such circumstances they become a necessity to the masculine sex,
• 19:50
  Speaker 1: so that their position is openly recognized as a special
• 19:52
  Speaker 1: means for protecting from seduction those other women favored by fate,
• 19:56
  Speaker 1: either to have found husbands or who hope to find them.
• 19:59
  Speaker 1: In in London alone, there are eighty thousand prostitutes. Then
• 20:03
  Speaker 1: what are these women who have come too quickly to
• 20:06
  Speaker 1: this most terrible end? But human sacrifices on the altar
• 20:09
  Speaker 1: of monogamy. The women here referred to, and who are
• 20:12
  Speaker 1: placed in this wretched position, are the inevitable counterbalance to
• 20:16
  Speaker 1: the European lady with her pretensions and arrogance. Hence, polygamy
• 20:20
  Speaker 1: is a real benefit to the female sex taking it
• 20:23
  Speaker 1: as a whole. And on the other hand, there is
• 20:27
  Speaker 1: no reason why a man whose wife suffers from chronic illness,
• 20:30
  Speaker 1: or remains barren, or has gradually become too old for
• 20:33
  Speaker 1: him should not take a second. Many people become converts
• 20:38
  Speaker 1: to Mormonism for the precise reasons that they condemn the
• 20:40
  Speaker 1: unnatural institution of monogamy. The conferring of unnatural rights upon
• 20:45
  Speaker 1: women has imposed unnatural duties upon them, the violation of which, however,
• 20:50
  Speaker 1: makes them unhappy. For example, many a man thinks marriage
• 20:54
  Speaker 1: unadvisable as far as his social standing and monetary position
• 20:58
  Speaker 1: are concerned, unless he contract a brilliant match. He will
• 21:02
  Speaker 1: then wish to win a woman of his own choice
• 21:04
  Speaker 1: under different conditions, namely, under those which will render safe
• 21:08
  Speaker 1: her future and that of her children. Be the conditions,
• 21:12
  Speaker 1: ever so, just reasonable and adequate, and she consents by
• 21:15
  Speaker 1: giving up those undue privileges which marriage, as the basis
• 21:19
  Speaker 1: of civil society alone can bestow. She must, to a
• 21:22
  Speaker 1: certain extent, lose her honor and lead a life of loneliness,
• 21:26
  Speaker 1: since human nature makes us dependent on the opinion of
• 21:29
  Speaker 1: others in a way that is completely out of proportion
• 21:32
  Speaker 1: to its value. While if the woman does not consent,
• 21:35
  Speaker 1: she runs the risk of being compelled to marry a
• 21:38
  Speaker 1: man she dislikes, or of shriveling up into an old maid,
• 21:41
  Speaker 1: for the time allotted to her to find a home
• 21:43
  Speaker 1: is very short in view of this side of the
• 21:47
  Speaker 1: institution of monogamy. Though Masius has profoundly learned. Treatise on
• 21:51
  Speaker 1: concubinage is well worth reading, for it shows that among
• 21:54
  Speaker 1: all nations and in all ages, down to the Lutheran Reformation,
• 21:59
  Speaker 1: concubinage was allowed, nay that it was an institution in
• 22:03
  Speaker 1: a certain measure, even recognized by law, and associated with
• 22:06
  Speaker 1: no dishonor. And it held this position until the Lutheran Reformation,
• 22:11
  Speaker 1: when it was recognized as another means for justifying the
• 22:14
  Speaker 1: marriage of the clergy, whereupon the Catholic party did not
• 22:17
  Speaker 1: dare to remain behindhand in the matter. It is useless
• 22:20
  Speaker 1: to argue about polygamy, it must be taken as a
• 22:23
  Speaker 1: fact existing everywhere, the mere regulation of which is the
• 22:26
  Speaker 1: problem to be solved. Where are there than any real monogamists.
• 22:32
  Speaker 1: We all live at any rate for a time, and
• 22:35
  Speaker 1: the majority of us always in polygamy. Consequently, as each
• 22:40
  Speaker 1: man needs many women, nothing is more just than to
• 22:43
  Speaker 1: let him, nay make it incumbent upon him, to provide
• 22:45
  Speaker 1: for many women. By this means, woman will be brought
• 22:49
  Speaker 1: back to her proper and natural place as a subordinate being,
• 22:52
  Speaker 1: and the lady, that monster of European civilization and Christian
• 22:56
  Speaker 1: Teutonic stupidity, with her ridiculous claim to respect and veneration,
• 23:00
  Speaker 1: will no longer exist. There will still be women, but
• 23:03
  Speaker 1: no unhappy women of whom Europe is at present full.
• 23:07
  Speaker 1: The Mormons standpoint is right. In India, no woman is
• 23:11
  Speaker 1: ever independent, but each one stands under the control of
• 23:14
  Speaker 1: her father or her husband, or brother or son, in
• 23:18
  Speaker 1: accordance with the law of Manu. It is certainly a
• 23:21
  Speaker 1: revolting idea that widows should sacrifice themselves on their husband's
• 23:25
  Speaker 1: dead body, But it is also revolting that the money
• 23:27
  Speaker 1: which the husband has earned by working diligently for all
• 23:30
  Speaker 1: his life, in the hope that he was working for
• 23:32
  Speaker 1: his children should be wasted on her paramours. The blessed
• 23:37
  Speaker 1: keep to the middle way. The first love of a mother,
• 23:40
  Speaker 1: as that of animals and men, is purely instinctive, and
• 23:44
  Speaker 1: consequently ceases when the child is no longer physically helpless.
• 23:48
  Speaker 1: After that, the first love should be reinstated by a
• 23:51
  Speaker 1: love based on habit and reason, but this often does
• 23:54
  Speaker 1: not appear, especially where the mother has not loved the father.
• 23:58
  Speaker 1: The love of a father for his children is of
• 24:00
  Speaker 1: a different nature and more sincere. It is founded on
• 24:04
  Speaker 1: a recognition of his own inner self in the child,
• 24:07
  Speaker 1: and is therefore metaphysical in its origin. In almost every nation,
• 24:12
  Speaker 1: both of the New and old world, and even among
• 24:14
  Speaker 1: the Hottentots, property is inherited by the male descendants alone.
• 24:18
  Speaker 1: It is only in Europe that one has departed from this.
• 24:22
  Speaker 1: That the property which men have with difficulty acquired by long,
• 24:25
  Speaker 1: continued struggling and hard work, should afterwards come into the
• 24:28
  Speaker 1: hands of women, who, in their want of reason, either
• 24:31
  Speaker 1: squander it within a short time or otherwise wasted. Is
• 24:34
  Speaker 1: an injustice as great as it is common, and it
• 24:36
  Speaker 1: should be prevented by limiting the right of women to inherit.
• 24:40
  Speaker 1: It seems to me that it would be a better
• 24:42
  Speaker 1: arrangement if women, be they widows or daughters, only inherited
• 24:46
  Speaker 1: the money for life secured by mortgage, but not the
• 24:48
  Speaker 1: property itself or the capital, unless their lacked male descendants.
• 24:53
  Speaker 1: It is men who make the money and not women. Therefore,
• 24:56
  Speaker 1: women are neither justified in having unconditional possession of it,
• 24:59
  Speaker 1: nor capable of administrating it. Women should never have the
• 25:04
  Speaker 1: free disposition of wealth strictly so called which they may inherit,
• 25:08
  Speaker 1: such as capital, houses and estates. They need a guardian always. Therefore,
• 25:14
  Speaker 1: they should not have the guardianship of their children under
• 25:16
  Speaker 1: any circumstances. Whatever. The vanity of women, even if it
• 25:20
  Speaker 1: should not be greater than that of men, has this
• 25:23
  Speaker 1: evil in it that it is directed on material things,
• 25:26
  Speaker 1: that is to say, on their personal beauty, and then
• 25:28
  Speaker 1: on tinsel, pomp and show. This is why they are
• 25:33
  Speaker 1: in their right element in society. This it is which
• 25:36
  Speaker 1: makes them inclined to be extravagant, especially since they possess
• 25:40
  Speaker 1: little reasoning power. Accordingly, an ancient writer says, woman is
• 25:45
  Speaker 1: on the whole by nature extravagant. Men's vanity, on the
• 25:49
  Speaker 1: other hand, is often directed on non material advantages, such
• 25:53
  Speaker 1: as intellect, learning, courage, and the like. Aristotle explains in
• 25:59
  Speaker 1: a Politicane the great disadvantages which the Spartans brought upon
• 26:02
  Speaker 1: themselves by granting too much to their women, by allowing
• 26:05
  Speaker 1: them the right of inheritance and dowry and a great
• 26:08
  Speaker 1: amount of freedom, and how this contributed greatly to the
• 26:11
  Speaker 1: fall of Sparta. May it not be that the influence
• 26:15
  Speaker 1: of women in France, which has been increasing since Louis
• 26:17
  Speaker 1: the thirteenth time, was to blame for that gradual corruption
• 26:21
  Speaker 1: of the court and government which led to the First Revolution,
• 26:24
  Speaker 1: of which all subsequent disturbances have been the result. In
• 26:28
  Speaker 1: any case, the false position of the female sex, so
• 26:31
  Speaker 1: conspicuously exposed by the existence of the lady, is a
• 26:35
  Speaker 1: fundamental defect in our social condition, and this defect, proceeding
• 26:38
  Speaker 1: from the very heart of it, must extend its harmful
• 26:41
  Speaker 1: influence in every direction. That woman is by nature intended
• 26:45
  Speaker 1: to obey is shown by the fact that every woman
• 26:48
  Speaker 1: who is placed in the unnatural position of absolute independence,
• 26:51
  Speaker 1: at once attaches herself to some kind of man by
• 26:54
  Speaker 1: whom she is controlled and governed. This is because she
• 26:57
  Speaker 1: requires a master. If if she is young, the man
• 27:01
  Speaker 1: is a lover. If she is old, a priest