none or very little of the instinct of brutality developed in them have no influence on them.
As for the higher, platonic love of man, they do not want it; it flatters and pleases them, but it has no significance for them, and if the homage on bended knees lasts too long, Beatrice becomes just as impatient as Messalina.
In coitus lies woman's greatest humiliation, in love her supremest exaltation. Since woman desires coitus and not love, she proves that she wishes to be humiliated and not worshipped. The ultimate opponent of the emancipation of women is woman.
It is not because sexual union is voluptuous, not because it is the typical example of all the pleasures of the lower life, that it is immoral. Asceticism, which would regard pleasure in itself as immoral, is itself immoral, inasmuch it attributes immorality to an action because of the external consequences of it, not because of immorality in the thing itself; it is the imposition of an alien, not an inherent law. A man may seek pleasure, he may strive to make his life easier and more pleasant; but he must not sacrifice a moral law. Asceticism attempts to make man moral by self-repression and will give him credit and praise for morality simply because he has denied himself certain things. Asceticism must be rejected from the point of view of ethics and of psychology inasmuch as it makes virtue the effect of a cause, and not the thing itself. Asceticism is a dangerous although attractive guide; since pleasure is one of the chief things that beguile men from the higher path, it is easy to suppose that its mere abandonment is meritorious.
In itself, however, pleasure is neither moral nor immoral. It is only when the desire for pleasure conquers the desire for worthiness that a human being has fallen.
Coitus is immoral because there is no man who does not use woman at such times as a means to an end; for whom pleasure does not, in his own as well as her being, during that time represent the value of mankind.
