On the contrary, it is immoral to procreate a human being for any secondary reason, to bring a being into the limitations of humanity, the conditions made for him by his parentage; the fundamental reason why the possible freedom and spontaneity of a human being is limited is that he was begotten in such an immoral fashion. That the human race should persist is of no interest whatever to reason; he who would perpetuate humanity would perpetuate the problem and the guilt, the only problem and the only guilt. The only true goal is divinity and the union of humanity with the Godhead; that is the real choice between good and evil, between existence and negation. The moral sanction that has been invented for coitus, in supposing that there is an ideal attitude to the act in which only the propagation of the race is thought of, is no sufficient defence. There is no such imperative in the mind of man; it is merely an ingenious defence of a desire, and there is the fundamental immorality in it, that the being to be created has no power of choice with regard to his parents. As for the sexual union in which the production of children is prevented, there is no possible justification. Sexual union has no place in the idea of mankind, not because ascetism is a duty, but because in it woman becomes the object, the cause, and man does what he will with her, looks upon her merely as a “thing,” not as a living human being with an inner, psychic, existence. And so man despises woman the moment coitus is over, and the woman knows that she is despised, even although a few minutes before she thought herself adored. The only thing to be respected in man is the idea of mankind; this disparagement of woman (and himself), induced by coitus, is the surest proof that it is opposed to that idea of mankind. Any one who is ignorant of what this Kantian “idea of mankind” means, may perhaps understand it when he thinks of his sisters, his mother, his female relatives; it concerns them all: for our own sakes, then, woman ought to treated as human, respected and not degraded, all sexuality implying degradation. But man can only respect woman when she herself ceases to wish to be object and material for man; if there is any question of emancipation it should be the emancipation from the prostitute element. It has never until now been made clear where the bondage of woman lies; it is in the sovereign, all too welcome power wielded on them by the Phallus. There can be no doubt that the men who have really desired the emancipation of women are the men who are not very sexual, who have no great craving for love, who are not very profound, but who are men of noble and spiritual minds. I am not going to try to palliate the erotic motives of man, nor to represent his antipathy to the “emancipated woman” as being in any sense less than it is; it is much easier to go with the majority, than, as Kant did, to climb, painfully and slowly, to the heights of isolation.