Each monad, however, is differentiated from every other monad, and is as distinct from it as only two things can be. Monads have no windows, but, instead, have the universe in themselves. Man as monad, as a potential or actual individuality, that is, as having genius, has in addition differentiation and distinction, individuation and discrimination; the simple undifferentiated unit is exclusively female. Each monad creates for itself a detached entity, a whole; but it looks upon every other ego as a perfect totality also, and never intrudes upon it. Man has limits, and accepts them and desires them; woman, who does not recognise her own entity, is not in a position to regard or perceive the privacy of those around her, and neither respects, nor honours, nor leaves it alone: as there is no such thing as one-ness for her there can be no plurality, only an indistinct state of fusion with others. Because there is no “I” in woman she cannot grasp the “thou”; according to her perception the I and thou are just a pair, an undifferentiated one; this makes it possible for woman to bring people together, to match-make. The object of her love is that of her sympathy--the community, the blending of everything.[23] [23] All individuality is an enemy of the community. This is seen most markedly in men of genius, but it is just the same with regard to the sexes. Woman has no limits to her ego which could be broken through, and which she would have to guard. The chief difference between man’s and woman’s friendship is referable to this fact. Man’s friendship is an attempt to see eye to eye with those who individually and collectively are striving after the same idea; woman’s friendship is a combination for the purpose of match-making. It is the only kind of intimate and unreserved intercourse possible between women, when they are not merely anxious to meet each other for the purpose of gossiping or discussing every day affairs.[24] [24] Men’s friendships avoid breaking down their friends’ personal reserve. Women expect intimacy from their friends. If, for instance, one of two girls or women is much prettier than the other, the plainer of the two experiences a certain sexual satisfaction at the admiration which the other receives. The principal condition of all friendship between women is the exclusion of rivalry; every woman compares herself physically with every woman she gets to know. In cases where one is more beautiful than the other, the plainer of the two will idolise the other, because, though neither of them is in the least conscious of it, the next best thing to her own sexual satisfaction for the one is the success of the other; it is always the same; woman participates in every sexual union. The completely impersonal existence of women, as well as the super-individual nature of their sexuality, clearly shows match-making to be the fundamental trait of their beings.