Viennese philosopher Otto Weininger’s (1880-1903) only published work bore the title “Sex and Character: an investigation of fundamental principles”. At that time of blossoming struggle for sex equality, it was obvious at first glance that the book was a pamphlet against women’s emancipation. And indeed, Weininger did not believe in emancipation; the central message of his book, however, was not restricted to social policy, and sounds visionary in the world of Equality Ministries, gender-fluid zoomers, TFW NO GF hysteria, and Bronze Age anti-longhouse samizdat.
Weininger pioneered the notion that, in an individual, there is a proportion of elements from both sexes. Any man, according to Weininger, always had something of a woman in himself. According to his own research, the nature of sexual desire was such that it was not directed towards the opposite sex. Sexual arithmetic, as conceived by him, led to the conclusion that the only sexual attraction possible was the one arising between components of the same sex: the female was always attracted to the feminine aspects of the man. Conversely, the male would always become more attracted to the traces of masculinity present in a woman. In other words: all sexual attraction was homosexual.
As a corollary to this theory, men who were monolithically masculine proved said masculinity through total chastity. Their sexual integrity prevented them from having non-sodomitical sexual relations. And consequently, completing his global analysis, Weininger came to the conclusion that the 20th century’s increasingly liberal stances on sex made it the worst era in history, for they completely devalued the past greatness of male chastity.
Weininger attributed to women many of the misfortunes that plagued humanity, and saw the turn towards a feminization of society as a net negative. The first sign identified by him was a degeneration of aesthetics and politics, which he tied to the advance of anarchism. He saw feminization in the rejection of authority, which manifested itself in the degradation of art, and in political turmoil. Through this views, he also suscribed to the ancient meme of masculinity being the source of the State and the Law.
The very word virtue comes from virtus, in Latin, which shares the same Indo-European root with virilis: virile, manly. Thus, a virtuous woman was necessarily a woman with a trace of the masculine and its traditional attributes: strength, steadiness, order and rationality. It is not mere coincidence that the Capitoline Triad that protected Rome included Minerva and Juno, rational goddesses of the State, Strategy and Wisdom. Figures like Venus (beauty and erotic love), Diana (the moon, fertility and childbirth) or Vesta (the hearth, the home, the family) were excluded from this central role in Roman public religion.
Weininger found unsurprising that the views of those who ruled over the European turn-de-siècle century had no sense of such things. He believed they had been inspired by a feminized vision of History: one characterized by the material and the chthonic, and a particular lack of depth and genius. And in a time when genius was declared a form of madness, he went on, no great artists or philosophers were possible. It was a time of conformity, of minimal originality and great falsehood; when great visions of history, life and science were being transformed by the vulgar influence of economics and technology. In such an era, it was only natural to expect the advancement of Historical Materialism, Capitalism and Marxism: all of them different aspects of a single reality.