After a long analysis, then, it has been found that there is no exception to the complete absence in women of any true, inalienable relation to worth. Even what is covered by such current terms as “womanly love,” “womanly virtue,” “womanly devoutness,” “womanly modesty,” has failed to invalidate my conclusions. I have maintained my ground in face of the strongest opposition, even including that which comes from woman’s hysterical imitations of the male morality. Woman, the normal receptive woman of whom I am speaking, is impregnated by the man not only physically (and I set down the astonishing mental alteration in women after marriage to a physical phenomenon akin to telegony), but at every age of her life, by man’s consciousness and by man’s social arrangements. Thus it comes about that although woman lacks all the characters of the male sex, she can assume them so cleverly and so slavishly that it is possible to make mistakes such as the idea of the higher morality of women. But this astounding receptivity of woman is not isolated, and must be brought into practical and theoretical connection with the other positive and negative characteristics of woman. What has the match-making instinct in woman to do with her plasticity? What connection is there between her untruthfulness and her sexuality? How does it come about that there is such a strange mixture of all these things in woman? This brings us to ask the reason why women can assimilate everything. Whence does she derive the falsity which makes it possible for her to prefer to believe only what others have told her, to have only what they (choose to) give her, to be merely what they make her? In order to give the right answer to these questions we must turn once more, for the last time, from the actual point. It was found that the power of recognition which animals possess, and which is the psychical equivalent of universal organic response to repeated stimuli, was curiously like and unlike human memory; both signify an equally lasting influence of an impression which was limited to a definite period; but memory is differentiated from mere passive recognition by its power of actively reproducing the past. Later on, it was seen that mere individuation, the characteristic of all organic differentiation, and individuality, man’s possession, are different. And finally it was found that it was necessary to distinguish carefully between love, peculiar to man, and the sexual instinct, shared by the animals. The two are allied inasmuch as they are both efforts at immortality.