The unconceptual nature of the thinking of a woman is simply the result of her less perfect consciousness, of her want of an ego. It is the conception that unites the mere complex of perceptions into an object, and this it does independently of the presence of an actual perception. The existence of the complex of perceptions is dependent on the will; the will can shut the eyes and stop the ears so that the person no longer sees nor hears, but may get drunk or go to sleep and forget. It is the conception which brings freedom from the eternally subjective, eternally psychological relativity of the actual perceptions, and which creates the things in themselves. By its power of forming conceptions the intellect can spontaneously separate itself from the object; conversely, it is only when there is a comprehending function that subject and object can be separated and so distinguished; in all other cases there is only a mass of like and unlike images present mingling together without law and order. The conception creates definite realities from the floating images, the object from the perception, the object which stands like an enemy opposite the subject that the subject may measure its strength upon it. The conception is thus the creator of reality; it is the “transcendental object” of Kant’s “Critique of Reason,” but it always involves a transcendental “subject.” It is impossible to say of a mere complex of perceptions that it is like itself; in the moment that I have made the judgment of identity, the complex of perceptions has become a concept. And so the conception gives their value to all processes of verification and all syllogisms; the conception makes the contents of thought free by binding them. It gives freedom both to the subject and object; for the two freedoms involve each other. All freedom is in reality self-binding, both in logic and in ethics. Man is free only when he himself is the law. And so the function of making concepts is the power by which man gives himself dignity; he honours himself by giving freedom to the objective world, by making it part of the objective body of knowledge to which recourse may be had when two men differ. The woman cannot in this way set herself over against realities, she and they swing together capriciously; she cannot give freedom to her objects as she herself is not free.