But there have never been any great discoveries in the world of science made by women, because the facility for truth only proceeds from a desire for truth, and the former is always in proportion to the latter. Woman’s sense of reality is much less than man’s, in spite of much repetition of the contrary opinion. With women the pursuit of knowledge is always subordinated to something else, and if this alien impulse is sufficiently strong they can see sharply and unerringly, but woman will never be able to see the value of truth in itself and in relation to her own self. Where there is some check to what she wishes (perhaps unconsciously) a woman becomes quite uncritical and loses all touch with reality. This is why women so often believe themselves to have been the victims of sexual overtures; this is the reason of extreme frequency of hallucinations of the sense of touch in women, of the intensive reality of which it is almost impossible for a man to form an idea. This also is why the imagination of women is composed of lies and errors, whilst the imagination of the philosopher is the highest form of truth. The idea of truth is the foundation of everything that deserves the name of judgment. Knowledge is simply the making of judgments, and thought itself is simply another name for judgment. Deduction is the necessary process in making judgments, and involves the propositions of identity and of contradictories, and, as I have shown, these propositions are not axiomatic for women. A psychological proof that the power of making judgments is a masculine trait lies in the fact that the woman recognises it as such, and that it acts on her as a tertiary sexual character of the male. A woman always expects definite convictions in a man, and appropriates them; she has no understanding of indecision in a man. She always expects a man to talk, and a man’s speech is to her a sign of his manliness. It is true that woman has the gift of speech, but she has not the art of talking; she converses (flirts) or chatters, but she does not talk. She is most dangerous, however, when she is dumb, for men are only too inclined to take her quiescence for silence. The absolute female, then, is devoid not only of the logical rules, but of the functions of making concepts and judgments which depend on them. As the very nature of the conceptual faculty consists in posing subject against object, and as the subject takes its deepest and fullest meaning from its power of forming judgments on its objects, it is clear that women cannot be recognised as possessing even the subject.