We have explained why we reject the theories that we have sketched; we will now explain why we neither give nor wish to give a classification of the sexes.
We do not give a classification, because we neither have nor can have one; the elements for its establishment are lacking. A biological deduction permits us to affirm that such a one exists; but it is impossible to disengage its law in the present surroundings; the veritable feminine stamp will be known only after one or two centuries of like education and equal rights: then there will be no need of a classification, for the function will fall naturally to the proper functionary under a system of equality in which the social elements classify themselves.
My belief and my hopes concerning the future, I shall not confess; for I may be in error, since I have no facts to control my intuitions, and everything that is purely Utopian has always a dangerous side. Besides have I not said that, had I formed a classification, I should not give it? Why not? Because, a detestable use would be made of it, as usual, if it were adopted.
Hitherto, have not men availed themselves of classifications based upon characteristics afterwards recognized as purely imaginary to oppress, distort and calumniate those banished to the inferior ranks?
History is at hand to give us this salutary lesson. Where is now to-day the ville-pedaille, the villains and base-tenants, fit only to drain ditches and to be stripped to the skin? Inventing, governing, making laws for, and gradually transforming our globe, devastated by the superior and only capable species, into a smiling and peaceful domain.
Upon all classification of the human species, whether in castes, in classes, or in sexes, are based three wrongs.
The first is to make it a crime in the individual degraded into the lower series, that he does not resemble the conventional type that has been formed of this series, while the so called superior being is not required to resemble his type; thus a weak, cowardly, unintelligent man, a man milliner or an embroiderer, is none the less a man, while a virago, a firm and courageous woman, a great queen, a woman philosopher are not women, but men whom none love and who are given over as a prey to wild beasts, jealous, effeminate men, to devour.
The second wrong is to take advantage of the conventional type to deform the being classed in the inferior series in order to kill his energies and to hinder his progress. Then, to attain this end, education, social surroundings are organized, prejudices are invented; and so successfully is this done in general that the oppressed, ignorant of himself, believes himself really of an inferior nature, resigns himself to his chains, and is even indignant at the rebellion of those of his series who are too energetic and individual not to react against the part to which social imbecility has condemned them.
The third wrong is to take advantage of the state of debasement to which the oppressed has been reduced, to calumniate him and deny his rights; men exclaim, Look! See the serf! see the slave! see the negro! see the workingman! see woman! What rights would you grant these inferior and feeble natures? They are incapable of knowing and ruling themselves: we must therefore think for them, wish for them, and govern them.
Ah no, gentlemen, these are not men and women; they are the deplorable results of your selfishness, of your frightful spirit of domination, of your imbecility.... If there were infernal gods, I should devote you to them relentlessly with all my heart. Instead of calumniating your fellows that you may preserve your privileges, give them instruction and liberty; then only will you have the right to pass judgment on their nature: for we can only know the nature of a human being when it has become freely developed in equality.