The practice of merely calling any one who assails woman a misogynist, instead of refuting argument by argument, has much to commend it. Hatred is never impartial, and, therefore, to describe a man as having an animus against the object of his criticism, is at once to lay him open to the charge of insincerity, immorality, and partiality, and one that can be made with a hyperbole of accusation and evasion of the point, which only equal its lack of justification. This sort of answer never fails in its object, which is to exempt the vindicator from refuting the actual statements. It is the oldest and handiest weapon of the large majority of men, who never wish to see woman as she is. No men who really think deeply about women retain a high opinion of them; men either despise women or they have never thought seriously about them. There is no doubt that it is a fallacious method in a theoretical argument to refer to one’s opponent’s psychological motives instead of bringing forward proofs to controvert his statements. It is not necessary for me to say that in logical controversy the adversaries should place themselves under an impersonal conception of truth, and their aim should be to reach a result, irrespective of their own concrete opinions. If, however, in an argument, one side has come to a certain conclusion by a logical chain of reasoning, and the other side merely opposes the conclusion without having followed the reasoning process, it is at once fair and appropriate to examine the psychological motives which have induced the adversaries to abandon argument for abuse. I shall now put the champions of women to the test and see how much of their attitude is due to sentimentality, how much of it is disinterested, and how much due to selfish motives. All objections raised against those who despise women arise from the erotic relations in which man stands to woman. This relationship is absolutely different from the purely sexual attraction which occurs in the animal world, and plays a most important part in human affairs. It is quite erroneous to say that sexuality and eroticism, sexual impulse and love, are fundamentally one and the same thing, the second an embellishing, refining, spiritualising sublimation of the first; although practically all medical men hold this view, and even such men as Kant and Schopenhauer thought so. Before I go into the reasons for maintaining the existence of this great distinction, I should like to say something about the views of these two men. Kant’s opinion is not of much weight, because love as sexual impulse must have been as little known to him as possible, probably less than in the case of any other man. He was so little erotic that he never felt the kindred desire to travel.[17] He represents too lofty and pure a type to speak with authority on this matter: his one passion was metaphysics.