Sex and character – Otto Weininger
[. . .] The scientific man ranks . . . below the artist and the philosopher. The two latter may earn the title of genius which must always be denied to the scientific man. Without any good reason having been assigned for it, it has usually been the case that the voice of genius on any particular problem is listened to before the voice of science. Is there justice in this preference ? Can the genius explain things as to which the man of science, as such, can say nothing ? Can he peer into depths where the man of science is blind ?
The conception genius concludes universality. If there were an absolute genius (a convenient fiction) there would be nothing to which he could not have a vivid, intimate, and complete relation. Genius, as I have already shown, would have universal comprehension, and through its perfect memory would be independent of time. To comprehend anything one must have within one something similar. A man notices, understands, and comprehends only those things with which he has some kinship. The genius is the man with the most intense, most vivid, most conscious, most continuous, and most individual ego. The ego is the central point, the unit of comprehension, the synthesis of all manifoldness.
The ego of the genius accordingly is simply itself universal comprehension, the centre of infinite space; the great man contains the whole universe within himself; genius is the living microcosm. He is not an intricate mosaic, a chemical combination of an infinite number of elements … he is everything. In him and through him all psychical manifestations cohere and are real experiences, not an elaborate piece-work, a whole put together from parts in the fashion of science. For the genius the ego is the all, lives as the all; the genius sees nature and all existences as whole; the relations of things flash on him intuitively; he has not to build bridges of stones between them. And so the genius cannot be an empirical psychologist slowly collecting details and linking them by associations; he cannot be a physicist, envisaging the world as a compound of atoms and molecules.
It is absolutely from his vision of the whole, in which the genius always lives, that he gets his sense of the parts. He values everything within him or without him by the standard of this vision, a vision that for him is no function of time, but a part of eternity. […] The scientist takes phenomena for what they obviously are; the great man or the genius for what they signify. Sea and mountain, light and darkness, spring and autumn, cypress and palm, dove and swan are symbols to him, he not only thinks that there is, but he recognizes in them something deeper. The ride of the Valkyrie is not produced by atmospheric pressure and the magic fire is not the outcome of a process of oxidation.
And all this is possible for him because the outer world is as full and strongly connected as the inner in him, the external world in fact seems to be only a special aspect of his inner life; the universe and the ego have become one in him, and he is not obliged to set his experience together piece by piece according to rule. [. . .] The infinity of the universe is responded to in the genius by a true sense of infinity in his own breast; he holds chaos and cosmos, all details and all totality, all plurality, and all singularity in himself. [. . . ]
[. . .] It is notable that the Jews, even now when at least a relative security of tenure is possible, prefer moveable property, and, in spite of their acquisitiveness, have little real sense of personal property, especially in its most characteristic form, landed property. Property is indissolubly connected with the self, with individuality. It is in harmony with the foregoing that the Jew is so readily disposed to communism. Communism must be distinguished clearly from socialism, the former being based on a community of goods, an absence of individual property, the latter meaning, in the first place a co-operation of individual with individual, of worker with worker, and a recognition of human individuality in every one. socialism is Aryan (Owen, Carlyle, Ruskin, Fichte). Communism is Jewish (Marx). Modern social democracy has moved far apart from the earlier socialism, precisely because Jews have taken so large a share in developing it. In spite of the associative element in it, the Marxian doctrine does not lead in any way towards the State as a union of all the separate individual aims, as the higher unit combining the purposes of the lower units. Such a conception is as foreign to the Jew as it is to the woman.
Judaism, at the present day, has reached its highest point since the time of Herod. Judaism is the spirit of modern life. Sexuality is accepted, and contemporary ethics sing the praises of pairing. [. . . ] It is the Jew and the woman who are the apostles of pairing to bring guilt on humanity.
Our age is not only the most Jewish but the most feminine. It is a time when art is content with daubs and seeks its inspiration in the sports of animals; the time of a superficial anarchy, with no feeling for Justice and the State; a time of communistic ethics, of the most foolish of historical views, the materialistic interpretation of history; a time of capitalism and of marxism; a time when history, life, and science are no more than political economy and technical instruction; a time when genius is supposed to be a form of madness; a time with no great artists and no great philosophers; a time without originality and yet with the most foolish craving for originality; a time when the cult of the Virgin has been replaced by that of the Demi-vierge. It is the time when pairing has not only been approved but has been enjoined as a duty.
But from the new Judaism the new Christianity may be pressing forth; mankind waits for the new founder of religion, and, as in the year one, the age presses for a decision. The decision must be made between Judaism and Christianity, between business and culture, between male and female, between the race and the individual, between unworthiness and worth, between the earthly and the higher life, between negation and the God-like. Mankind has the choice to make. There are only two poles, and there is no middle way.