Unless I take into consideration whether a woman is properly equipped not only with the mechanism but also with the tonality of the mechanism for her functions, how can I proceed to postulate that she is either male or female in her physical bias? We know that the impulse to use an organ normally arises in the organ itself in a state of health, and that the instincts of a creature have only the two sources—racial memory and a correlation of organs—from which they can possibly draw their strength. Suppress the more powerful of these two sources, the organic impulse, and you cannot help reducing, depressing, or even totally eliminating the instinct. An unhealthy woman, in my sense, therefore, will approach maleness in any case, whether she have male elements in her or not (to recall Weininger); because with the decline in vigour of her reproductive instincts consequent upon the atonic condition of her reproductive organs, the voice of other instincts will make themselves heard, and she will be less of a woman the more her other instincts dare to measure themselves against her reproductive instinct. To me, therefore, Weininger’s classification “Male” and “Female” woman seems superfluous; it serves no useful purpose—because almost all the secondary sexual characteristics of the male are rudimentary in woman and come into prominence when her sex is in abeyance, either through negativeness, immaturity (childhood), or at the climacteric (late middle age); besides, even Weininger himself admits that he has “never yet seen a single woman who was not fundamentally feminine,”[20] and scores of cases could, moreover, be adduced which show that certain races have reared women approaching as closely as possible to the male—the _squaw_, for instance—without having produced _feminine_ males to couple with them. How Weininger, by the by, reconciles the opinion just quoted with his other view, it is not incumbent upon me to say. His book is so full of shallow conclusions, contradictions and superficial judgments, that it is difficult to understand how it was ever taken seriously. The relation of the unhealthy woman to Life, then, is rather that of the renegade, of the atheist, of the infidel, towards his native religion. She will not hanker after the business of Life and its multiplication. Her Will will not reside in her reproductive instinct. And this is what goes on in her mind: