Yet Gerber did not understand them as an expression of
Weininger's last will and testament; he admits that he had no
idea that Weininger intended to commit suicide.
Weininger's last will and testament; he admits that he had no
idea that Weininger intended to commit suicide.
Weininger - 1946 - Mind and Death of a Genius
That is the
reason for this malicious and arrogant attack. "
Weininger apparently wanted to forestall any claim that he
had imitated the work that Mobius had written concerning
the psychological feeblemindedness of woman in 1900.
Mobius maintained flatly that the title Weininger used was
an imitation. "Otto Weininger writes that he had already
chosen his title early in 1902. This must, of course, be the
case if he says so. But he adds that he had seen my Geschlecht
und Entarung (Sex and Degeneration) before his own book
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? 140 Crossing the Border
was published. On the cover of that book the words 'Sex and
--' are printed five times. When someone has looked at my
title and then chooses 'Sex and --he is at least committing
a breach of tact. "
A man of composed mind would have admitted that the
main idea in Sex and Character could be recognized in the
earlier work by Mobius, even though Weininger had worked
out the theory on a larger scale. But Otto was not willing to
( admit this debt. He maintained that he alone had solved the
psychological problem of sex difference. Therefore he felt that
he was insulted by criticism. The reaction of a man of normal
mind would have accorded better with the real facts than did
Weininger's. Yet there is no reason to believe that the criti-
cism brought about any systematized ideas of persecution in
Weininger or created in him a paranoid attitude. In spite of
his twisted relation to reality, he did not develop any ideas of
persecution totally divorced from the real world. His self-
esteem did become greater after the attack by Mobius, but
probably not because of any paranoid tendency. He already
had the conviction that he was a great man. The criticism of
Mobius and others--which Weininger did consider base per-
secution--only caused him to feel greater.
Sex and Character did not bring him the comfort he antic-
ipated. A few passages in Taschenbuch reveal one side of his
mental state, his great pain. "If the flat-headed Schiller, in-
stead of writing that sentence that is a desert of beautiful-
sounding comfortable moralizing, 'Shared happiness is double
happiness, shared pain is half pain,' had written, 'A man can
share his happiness but never his pain,' he would have told
the truth" (p. 43). Obviously this means that Weininger felt
that he could never share his own pain with anyone. Again he
writes, "Your double is the complex of all your bad qualities.
All minor fears are only a part of this total fear, the fear of
your double" (p. 42). Here the mood of suffering is combined
with growing gloom, characteristic of his mental development
in this period. To add to this despair he had the knowledge
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? Crossing the Border 141
that the world was moving along just as it had before his book
was published, that no one was paying deep attention to his
revelations. There is no doubt that he became depressed, and
he thought his melancholy due to a sudden moral deficiency
in himself (U. L. D. , p. xvii). 8
In June, 1903, Weininger left his quarters in Vienna and
spent six weeks with his family at Brunn-bei-Modling. His
mood in this period was illustrated in two incidents. One was
his comment on praise of his book. "A man of letters in
Vienna, a brilliant intellectual, wrote him in most enthusias-
tic praise of the masterpiece. Otto only muttered to his father,
'I have written a book for the thousands of years to come,
and I am still not understood. ' " The other was also recorded
by his father. "Before Otto left for Italy that summer, he told
me that no woman could ever understand his work" (Der Fall,
P-9)-
These statements show that this self-esteem was still grow-
ing within him, as were discouragement and despair. "He
must have harbored the thought of suicide for a long time,"
says Lucka. "That is apparent in the fact that he wrote his last
will that summer" (Die Fackel, October 17,1903, pp. 15-16).
He was so dispirited that he wanted to get away from him-
self. And so he went to Italy. "He was very upset when he left
for Italy," says Ewald (p. 68). He had fled from the world
and its people; now he wanted to flee from life itself. But
there was something that still held him back, that still kept
him bound to life--his book and its recognition. Yet there
was no word from home, he gained no fame, and few voices
were lifted up to laud his work.
The letters he wrote show his frustrated hope for fame and
his sadness. He wrote to Gerber from Syracuse, August 10,
1903, "Please write to me very soon! " (Taschenbuch, p. 93. )
And yet his mind was open enough to allow him to start his
8 In a psychological-psychiatric light this conclusion may be taken as evidence
of a primary insufficiency of the psychic activity. See A. Storch, "Bewusstseins-
bahnen und Wirklichkeitsbereiche in der Schizophrenic," in Zeitschrift fur die
gesammte Neurologie und Psychiatric, LXXXII (1923), 336.
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? 142 Crossing the Border
letter by saying: "I absolutely want to hear whether you are
in very bad condition now. Your fear of destroying some feel-
ing of happiness or optimism in me is quite unfounded. " In
spite of his own desperate situation, he could still think of his
friend. He also wrote back: "Syracuse is the most peculiar
place in the world. Here I can only be born or die, never live.
The sight of Etna made me think of the impressive shameless-
ness of the crater. It reminds me of the behind of a monkey.
"I advise you to study Beethoven as much as possible. He is
the absolute opposite of Shakespeare and to be Shakespeare or
like Shakespeare is something every great man must and will
rise above--I see that more and more clearly. The world has
no center in Shakespeare. In Beethoven it has one" (U. L. D. ,
pp. xx-xxi).
In spite of his apparent interest in extrovert activity, Wei-
ninger could not get away from himself, and in Syracuse he was
absorbed in his own thoughts. Here he wrote some of the es-
says that were later gathered into Vber die letzten Dinge. A
reflection of his work is to be seen in a letter he wrote to
Gerber on August 22:
"Read Peer Gynt by all means, if not for my sake, then for
your own. It might teach you to develop something that is
only vaguely expressed in you now.
"Read Emperor and Galilean too. There are magnificent
passages here (but they cannot be compared to the other
work)!
"If Ibsen had kept the ambition he had in Peer Gynt, he
would have been greater than Goethe; I have seldom known
a work which made it so impossible for me not to share in all
the praise spent on it.
"By the way, it is only a weakness not to read in order not
to be influenced. One should become stronger by reading, not
the opposite" (Taschenbuch, pp. 94, 95).
His introversion is apparent in another letter to Gerber,
written on August 27: "I must once more call your attention
to what I wrote about Shakespeare and Beethoven, because
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? Crossing the Border 143
you are working with the problem of the will which Shake-
speare treated in Hamlet. The will is what gives time its direc-
tion. It means the separation of past from future. That is why
only in Hamlet does Shakespeare have a sense of the meaning
of life and conquer time" (Taschenbuch, p. 95).
Weininger also wanted to conquer time. In several letters to
Rappaport he wrote that "time shall be conquered. " When he
completed Vber die letzten Dinge he wrote to him from Casa-
micciola, Isola d'Ischia, "I am much worse than I thought I
was a few days ago; it is practically hopeless" (U. L. D. , p.
xxii). From Naples he inquired, "Is there not a similarity
between life on earth and the paroxysm of the epileptic? . . .
Are the mosquito (which, by the way, has a certain sadistic
beauty) and the flea and the bedbug also created by God? I
cannot and will not believe it. They are all symbols of some-
thing from which God turned away. God cannot live in such
things, because God is the good; God creates only himself and
nothing else" (U. L. D. , p. xxii).
"Suicide does not show courage," he comments, "but cow-
ardice, even though it is the smallest of all cowardice"
(U. L. D. , p. xxii). From Weininger's point of view this is
nothing but a hopeless confession. And in his last letter to
Rappaport (no date) he wrote, "Fear is the reverse of every
will. . . . But I believe fear is also related to indecency"
(U. L. D. ,p. xxiv).
These quotations give a good picture of Weininger during
his visit to Italy. They show that he was deeply depressed and
was thinking of suicide. The opinion of Weininger's father--
and he was right--was that an expert should have taken these
letters as a warning. Certain statements in the chapter "Apho-
ristisches" in Vber die letzten Dinge show preoccupation with
the thought of dying by his own hand: "Every decent man will
seek death when he knows that he is ultimately evil. Base
people are sent to death by a legal sentence. . . . All realiza-
tion is a release" (Taschenbuch, p. 66). No doubt he was
thinking of himself. And there is an obvious reference to him-
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? 144 Crossing the Border
self in the following passage from Taschenbuch (p. 64): "The
man who does not succeed in his suicide? He is the complete
criminal, because he wants to live in order to revenge himself.
Everything evil is revenge. " Weininger wanted to take his life
in November, 1902; when he did not succeed, he looked on
the attempt as desire to be able to revenge himself. If his in-
terpretation is right, as seems probable, it perfectly exemplifies
Weininger's gift of rationalizing, which in him, as so often in
others, is best expressed in moral behavior. 6
Weininger returned to Vienna in September, 1903, in the
deepest despair. His mood had become more and more mis-
erable. The desperate effort at self-control had apparently
taken all his energy. His gloomy state of mind seemed to in-
dicate that his spirit was broken (. U. L. D. , p. xxiii; Ewald, p.
68; Taschenbuch, p. 21).
He stayed with his parents five days. There is every reason
to believe that this was longer than he had at first planned.
In that last week he had a talk with Gerber. "I had no idea,"
says Gerber, "that he was thinking of suicide. When I saw
him for the last time he said, 'The one criticism that cannot
be made is that my book suffers from a lack of inspiration.
You did not help me with the proofreading of the first edition.
You have no examination now. Promise that you will be re-
sponsible for the second edition. ' On the same occasion he
also said, 'We shall not see each other again soon/ and gave
as reason that he had some work which he had to finish at
once" (Taschenbuch, pp. 21-22).
These statements give clear indication of his suicide plans.
Yet Gerber did not understand them as an expression of
Weininger's last will and testament; he admits that he had no
idea that Weininger intended to commit suicide. When they
parted, they did so "without being in any way solemn, just
cordial in the ordinary way" (Taschenbuch, p. 22).
"But the next evening," Gerber writes, "Weininger came to
see me at my home. I was not there. The following day I
8 B. Hart, The Psychology of Insanity (Cambridge, 1936), p. 67.
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? Crossing the Border 145
heard that Weininger had paced up and down my room in
great excitement and waited in vain for many hours. Late at
night he left. He had left word that I should not expect him
the next day, and I didn't. But he did return. He stayed at
my place for hours until late at night. Then he left again,
leaving word that he would not return under any circum-
stances. Once more he came back without finding me. The
same happened several days. Thus, I never did meet him
again. Perhaps the conflict between his words and his actions
was nothing but an expression of his struggle for life. Perhaps
he was afraid of meeting me because I had once before kept
him from killing himself. And yet he returned over and over
again, he hoped and he waited, and thought to see in the fact
of his not meeting his friend an indication that he must die"
(Taschenbuch, p. 22).
He also tried to see Ewald, but did not find him at home
either. The conflict between Weininger's movements and his
thoughts in those days--on the one hand trying to see Gerber
and Ewald, on the other trying to avoid a meeting--may rep
resent truly the struggle between his desire to live after all
and the trend of his thoughts toward self-destruction.
His father says that "his mood was extremely depressed, but
not more so than was the case eleven months previously [the
day in November, 1902]. I asked whether he had any physical
pain and he answered with an emphatic negative, which was,
I think, perfectly true. I asked him whether any external cir-
cumstances had caused him mental suffering, perhaps in rela-
tion to some woman. He denied it, and I don't doubt for a
moment the truth of his denial" (Der Fall, pp. 7-8). Otto
Weininger's manner was gloomy, closed, apparently con-
trolled, so much so that no one really understood his mental
condition. But within him a battle was going on. His desire to
suppress the heavy inner conflict was great, but against this
desire rose the wish to put an end to his life. On October 3,
he left his parents' home and took a room in the house in
Schwarzspanierstrasse where Beethoven had died. After he had
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? 146 Crossing the Border
rented the room, he left and returned at 10 o'clock in the
evening. He then told the landlady that he was not to be dis-
turbed before morning since he was going to work and would
go to bed late. His landlady the next morning knocked on his
door in vain, and his brother Richard arrived in great excite-
ment and had the door opened by a locksmith. Richard and
his father had received letters from Otto by the morning mail,
telling them that he was going to shoot himself. When the
door was opened, Weininger was found lying fully dressed on
the floor, unconscious, with a wound in the left part of his
chest. He was rushed by the voluntary ambulance corps to
Wiener Allgemeiner Krankenhaus, where he died that morn-
ing at 10:30.
In a letter from this hospital it is stated: "On October 4,
1903, we received a patient, Otto Weininger, age 24, doctor
philosophiae, from Schwarzspanierstrasse 15. He had shot
himself in the left part of his chest with suicidal intent. The
patient died from his wound the same day at 10:30 a. m. No
more information here. " There was no post mortem, as there
was no doubt of the suicide.
In his mental development during the last six months of his
life (the spring and summer of 1903) new symptoms had ap-
peared, some emotional and some intellectual: despair, mis-
ery, hatred, and at the same time comfort in Divine Grace
which mounted to a feeling of sanctity and of ecstasy. The
conflict had culminated in his suicide.
The suicide was a severe blow to his father. After all he did
not seem to have understood thoroughly how serious the men-
tal condition of his son was, although he was the only one
who had taken Otto's letters as a warning of an inner crisis.
His apparent inability to realize his son's death can be seen
only in the light of his own nature; he rarely, if ever, expressed
outwardly the pain he felt in his heart. The death notice,
which he submitted to the Vienna newspapers and which in
itself caused a sensation because of the words "free will," was
typical of him. It read:
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? Crossing the Border 147
Our poor son, Otto Weininger, doctor philosophiae, yesterday
morning of his own free will took his own life. His friends will please
note that the funeral will take place at 4:30 Tuesday afternoon at
the Matzleindorf Evangelical Cemetery.
Vienna, October 5, 1903 his parents
Although the funeral was heartbreaking, Otto's father kept
calm. Lucka, who attended the service, describes it thus: "1
can still see him clearly, though it was close to twenty years
ago, as he stood by the grave of his eldest son, with unbowed
head, looking the minister straight in the eye as the Lord's
Prayer was said. The funeral was full of heartrending scenes,
but the man stood there as immovable as a statue, looking
neither to the right nor to the left. He did not cry, not then;
but I believe that he carried the pain within him--all the way
inside that closed and cruel thing which must have been deep
in his heart and which I cannot interpret. "
Typical was Leopold Weininger's reaction when Lucka saw
him a few days after Otto's funeral. "With a painful smile--
one of those smiles which often passed quickly over his face--
he showed me a leather case for glasses which Otto had given
to him the day before he committed suicide. Now the father
could understand the gift. "
And again, when reading the inscription he put on his son's
tomb, one gets this same impression of restraint. It reads as
follows:
This stone marks the resting place of a young man whose spirit
found no peace in this world. When he had delivered the message
of his soul, he could no longer remain among the living. He betook
himself to the place of death of one of the greatest of all men, the
Schwarzspanierhaus in Vienna, and there destroyed his mortal body.
There is not one loving word in this memorial. It is a neu-
tral description of a young man who could not find peace. It
reveals nothing of the loss and pain that one would expect a
father to show at the death of his son.
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? 148 Crossing the Border
Certainly, he did not yield to the touching paternal tears
that would have been fitting in a father, just as Otto with all
his capacities, frustrating as they were, did not react in a way
typical of anyone but himself.
Weininger had died and was mourned by only a small circle.
Yet Strindberg, who had written in praise of the book soon
after its appearance, was one of those to note his passing. The
letter he wrote his translator in July was not published until
after Otto's death (in Die Fackel, October 17, 1903). Imme-
diately after the news had come, he wrote an article dated at
. 1 Stockholm, October 12, 1903, and entitled "Idolatry--Gyn-
} olatry: A Postscript by August Strindberg. " In it he expressed
his agreement with Weininger's opinion of women even more
forcibly than in the letters he had written in July.
The interest Strindberg took in Weininger was more than
a coincidence. The two had much the same sort of personal-
ity, and they passed through similar development. Therefore
at base they had much in common and were psychologically
alike. Both had periods of extreme conflict, and each had a
split personality make-up, in which tendency and counter-
tendency, thought and counterthought, action and counter-
action, formed a dominant imaginary world. They both ex-
perienced a continual shifting from self-esteem to feelings of
inferiority and back again, with anxieties in the face of reality.
They both were nagged by feelings of guilt and self-reproach. 7
In his article Strindberg said: "The single fact that men
have created all culture, spiritual as well as material, shows
man's superior position; only the feebleminded would try to
7 A discussion of Strindberg's personality is beyond the scope of this book.
. _~. See S. Rabner, "August Strindberg: Eine pathologische Studie" in Grenzfragen
der Literatur der Medicin, Vol. VI (1907). Rabner makes the unlikely di-
agnosis that Strindberg suffered from melancholia. A. Storch, in a thorough
psychological-psychiatric analysis of his personality ("August Strindberg im
Lichte der Selbstbiographie,' in Grenzfragen des Nerven- und Seelenleben,
1921, especially pp. 21, 25, 58, 63, 73), proves that Strindberg suffered from
-? schizophrenia. See also the impressive study by Karl Jaspers, Strindberg und
Van Gogh (Berlin, 1926).
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? Crossing the Border 149
contest this statement--those who speak well of Rosa Bon-
heur's inferior pictures, of the emancipation literature of
George Sand, and of Bertha Suttner's usurpation of the peace
problem, of which she was not the discoverer. . . . Accord-
ing to the latest analysis, female love consists '50 percent of
sexual desire and 50 percent of hatred. This seems strange, but
it is not. Regardless of the sympathies and tastes, opinions,
etc. , we find that when a woman loves a man she hates him--
hates him because she is tied to him and feels inferior to him.
In her love there is no constant flow, but a continual repolariz-
ing, eternal changing in the current, which shows the negative,
the passive, element in her being, as opposed to the positive
and active in man. . . .
"Put in a few words, this was the secret that Otto Wei-
ninger had the courage to disclose; this was his discovery of the
feminine being and nature, which is set down in his virile
book Sex and Character, and for it he had to pay with his life.
"I place a wreath on his grave because I honor his memory
as that of one of the courageous, masculine thinkers. "
After Weininger's death, Gerber got in touch with Strind-
berg, who wrote two letters in reply. These show the similarity
in the spiritual Worlds of Weininger and Strindberg. Since
they have not been published before in English, they are
quoted at length here.
Dear Doctor:
I understood our dead friend, and I thank you. Some years ago
when I felt the same ambition that Weininger felt to go further,
I wrote in my diary: "Why do I keep going on? Cato gave himself
up to death when he realized that he could not stay clear of the
swamp of sin. Therefore Dante absolved him from his suicide. Now
I am sinking and I don't want to sink, therefore . . . Bang! " I was
on the road uphill until a woman dragged me down. Yet I went
on living because I understood that connection with a woman was
a sacrifice, a duty, a test. We must not live like gods here on earth;
we must live in filth and still stay pure, etc. Do you remember the
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? 150 Crossing the Border
Maeterlinck case? It was exactly the same! He was far above the
material (he Tresor des humbles), when the earthly woman came
along. . . . He fell so deep that he carried his naked spirit of earth
around to exhibit it! Is that not tragic?
When Dr. Luther married he wrote to a friend: "I marry! In-
credible! I am ashamed! But it seems that God wants to make a fool
of me! "
Can you send me the biographies and everything? Shering wrote
me when he died: "Weininger has conquered his faith by death. "
Yes, I was at the point of doing the same thing in 1880! I should
have, but for my discovery. It was not a concept, but a discovery,
and Weininger was a discoverer.
The new generation seems to find new truths; the zoological
Weltanschauung ended up as veterinary psychology. We searchers
seek for immortal souls and are therefore called religious. I am, but
I have no use for a creed.
Call me a "Christian freethinker" until I can think of something
better.
Your unknown friend at a distance,
Stockholm August Strindberg
Karlavagen 40
October 22,1903
Dear Doctor:
That strange, that mysterious man, Weininger! He was born
with a sense of guilt like mine! I came into the world with a guilty
conscience, with fright at everything, with anxiety for people and
for life. I believe now that I did something wrong before I was born.
What does that mean? Only the theosophists have the courage to
answer. Like Weininger, I became religious out of fear, the fear of
becoming inhuman. I adored Beethoven as he did, even established
a Beethoven club where we played only Beethoven, but I noticed
that so-called good people did not like Beethoven. The man who is
unhappy, restless, cannot be called heavenly; he is certainly tran-
scendental.
Weininger's fate? Did he indeed betray the secret of the gods?
Did he steal the fire?
reason for this malicious and arrogant attack. "
Weininger apparently wanted to forestall any claim that he
had imitated the work that Mobius had written concerning
the psychological feeblemindedness of woman in 1900.
Mobius maintained flatly that the title Weininger used was
an imitation. "Otto Weininger writes that he had already
chosen his title early in 1902. This must, of course, be the
case if he says so. But he adds that he had seen my Geschlecht
und Entarung (Sex and Degeneration) before his own book
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? 140 Crossing the Border
was published. On the cover of that book the words 'Sex and
--' are printed five times. When someone has looked at my
title and then chooses 'Sex and --he is at least committing
a breach of tact. "
A man of composed mind would have admitted that the
main idea in Sex and Character could be recognized in the
earlier work by Mobius, even though Weininger had worked
out the theory on a larger scale. But Otto was not willing to
( admit this debt. He maintained that he alone had solved the
psychological problem of sex difference. Therefore he felt that
he was insulted by criticism. The reaction of a man of normal
mind would have accorded better with the real facts than did
Weininger's. Yet there is no reason to believe that the criti-
cism brought about any systematized ideas of persecution in
Weininger or created in him a paranoid attitude. In spite of
his twisted relation to reality, he did not develop any ideas of
persecution totally divorced from the real world. His self-
esteem did become greater after the attack by Mobius, but
probably not because of any paranoid tendency. He already
had the conviction that he was a great man. The criticism of
Mobius and others--which Weininger did consider base per-
secution--only caused him to feel greater.
Sex and Character did not bring him the comfort he antic-
ipated. A few passages in Taschenbuch reveal one side of his
mental state, his great pain. "If the flat-headed Schiller, in-
stead of writing that sentence that is a desert of beautiful-
sounding comfortable moralizing, 'Shared happiness is double
happiness, shared pain is half pain,' had written, 'A man can
share his happiness but never his pain,' he would have told
the truth" (p. 43). Obviously this means that Weininger felt
that he could never share his own pain with anyone. Again he
writes, "Your double is the complex of all your bad qualities.
All minor fears are only a part of this total fear, the fear of
your double" (p. 42). Here the mood of suffering is combined
with growing gloom, characteristic of his mental development
in this period. To add to this despair he had the knowledge
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? Crossing the Border 141
that the world was moving along just as it had before his book
was published, that no one was paying deep attention to his
revelations. There is no doubt that he became depressed, and
he thought his melancholy due to a sudden moral deficiency
in himself (U. L. D. , p. xvii). 8
In June, 1903, Weininger left his quarters in Vienna and
spent six weeks with his family at Brunn-bei-Modling. His
mood in this period was illustrated in two incidents. One was
his comment on praise of his book. "A man of letters in
Vienna, a brilliant intellectual, wrote him in most enthusias-
tic praise of the masterpiece. Otto only muttered to his father,
'I have written a book for the thousands of years to come,
and I am still not understood. ' " The other was also recorded
by his father. "Before Otto left for Italy that summer, he told
me that no woman could ever understand his work" (Der Fall,
P-9)-
These statements show that this self-esteem was still grow-
ing within him, as were discouragement and despair. "He
must have harbored the thought of suicide for a long time,"
says Lucka. "That is apparent in the fact that he wrote his last
will that summer" (Die Fackel, October 17,1903, pp. 15-16).
He was so dispirited that he wanted to get away from him-
self. And so he went to Italy. "He was very upset when he left
for Italy," says Ewald (p. 68). He had fled from the world
and its people; now he wanted to flee from life itself. But
there was something that still held him back, that still kept
him bound to life--his book and its recognition. Yet there
was no word from home, he gained no fame, and few voices
were lifted up to laud his work.
The letters he wrote show his frustrated hope for fame and
his sadness. He wrote to Gerber from Syracuse, August 10,
1903, "Please write to me very soon! " (Taschenbuch, p. 93. )
And yet his mind was open enough to allow him to start his
8 In a psychological-psychiatric light this conclusion may be taken as evidence
of a primary insufficiency of the psychic activity. See A. Storch, "Bewusstseins-
bahnen und Wirklichkeitsbereiche in der Schizophrenic," in Zeitschrift fur die
gesammte Neurologie und Psychiatric, LXXXII (1923), 336.
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? 142 Crossing the Border
letter by saying: "I absolutely want to hear whether you are
in very bad condition now. Your fear of destroying some feel-
ing of happiness or optimism in me is quite unfounded. " In
spite of his own desperate situation, he could still think of his
friend. He also wrote back: "Syracuse is the most peculiar
place in the world. Here I can only be born or die, never live.
The sight of Etna made me think of the impressive shameless-
ness of the crater. It reminds me of the behind of a monkey.
"I advise you to study Beethoven as much as possible. He is
the absolute opposite of Shakespeare and to be Shakespeare or
like Shakespeare is something every great man must and will
rise above--I see that more and more clearly. The world has
no center in Shakespeare. In Beethoven it has one" (U. L. D. ,
pp. xx-xxi).
In spite of his apparent interest in extrovert activity, Wei-
ninger could not get away from himself, and in Syracuse he was
absorbed in his own thoughts. Here he wrote some of the es-
says that were later gathered into Vber die letzten Dinge. A
reflection of his work is to be seen in a letter he wrote to
Gerber on August 22:
"Read Peer Gynt by all means, if not for my sake, then for
your own. It might teach you to develop something that is
only vaguely expressed in you now.
"Read Emperor and Galilean too. There are magnificent
passages here (but they cannot be compared to the other
work)!
"If Ibsen had kept the ambition he had in Peer Gynt, he
would have been greater than Goethe; I have seldom known
a work which made it so impossible for me not to share in all
the praise spent on it.
"By the way, it is only a weakness not to read in order not
to be influenced. One should become stronger by reading, not
the opposite" (Taschenbuch, pp. 94, 95).
His introversion is apparent in another letter to Gerber,
written on August 27: "I must once more call your attention
to what I wrote about Shakespeare and Beethoven, because
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? Crossing the Border 143
you are working with the problem of the will which Shake-
speare treated in Hamlet. The will is what gives time its direc-
tion. It means the separation of past from future. That is why
only in Hamlet does Shakespeare have a sense of the meaning
of life and conquer time" (Taschenbuch, p. 95).
Weininger also wanted to conquer time. In several letters to
Rappaport he wrote that "time shall be conquered. " When he
completed Vber die letzten Dinge he wrote to him from Casa-
micciola, Isola d'Ischia, "I am much worse than I thought I
was a few days ago; it is practically hopeless" (U. L. D. , p.
xxii). From Naples he inquired, "Is there not a similarity
between life on earth and the paroxysm of the epileptic? . . .
Are the mosquito (which, by the way, has a certain sadistic
beauty) and the flea and the bedbug also created by God? I
cannot and will not believe it. They are all symbols of some-
thing from which God turned away. God cannot live in such
things, because God is the good; God creates only himself and
nothing else" (U. L. D. , p. xxii).
"Suicide does not show courage," he comments, "but cow-
ardice, even though it is the smallest of all cowardice"
(U. L. D. , p. xxii). From Weininger's point of view this is
nothing but a hopeless confession. And in his last letter to
Rappaport (no date) he wrote, "Fear is the reverse of every
will. . . . But I believe fear is also related to indecency"
(U. L. D. ,p. xxiv).
These quotations give a good picture of Weininger during
his visit to Italy. They show that he was deeply depressed and
was thinking of suicide. The opinion of Weininger's father--
and he was right--was that an expert should have taken these
letters as a warning. Certain statements in the chapter "Apho-
ristisches" in Vber die letzten Dinge show preoccupation with
the thought of dying by his own hand: "Every decent man will
seek death when he knows that he is ultimately evil. Base
people are sent to death by a legal sentence. . . . All realiza-
tion is a release" (Taschenbuch, p. 66). No doubt he was
thinking of himself. And there is an obvious reference to him-
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? 144 Crossing the Border
self in the following passage from Taschenbuch (p. 64): "The
man who does not succeed in his suicide? He is the complete
criminal, because he wants to live in order to revenge himself.
Everything evil is revenge. " Weininger wanted to take his life
in November, 1902; when he did not succeed, he looked on
the attempt as desire to be able to revenge himself. If his in-
terpretation is right, as seems probable, it perfectly exemplifies
Weininger's gift of rationalizing, which in him, as so often in
others, is best expressed in moral behavior. 6
Weininger returned to Vienna in September, 1903, in the
deepest despair. His mood had become more and more mis-
erable. The desperate effort at self-control had apparently
taken all his energy. His gloomy state of mind seemed to in-
dicate that his spirit was broken (. U. L. D. , p. xxiii; Ewald, p.
68; Taschenbuch, p. 21).
He stayed with his parents five days. There is every reason
to believe that this was longer than he had at first planned.
In that last week he had a talk with Gerber. "I had no idea,"
says Gerber, "that he was thinking of suicide. When I saw
him for the last time he said, 'The one criticism that cannot
be made is that my book suffers from a lack of inspiration.
You did not help me with the proofreading of the first edition.
You have no examination now. Promise that you will be re-
sponsible for the second edition. ' On the same occasion he
also said, 'We shall not see each other again soon/ and gave
as reason that he had some work which he had to finish at
once" (Taschenbuch, pp. 21-22).
These statements give clear indication of his suicide plans.
Yet Gerber did not understand them as an expression of
Weininger's last will and testament; he admits that he had no
idea that Weininger intended to commit suicide. When they
parted, they did so "without being in any way solemn, just
cordial in the ordinary way" (Taschenbuch, p. 22).
"But the next evening," Gerber writes, "Weininger came to
see me at my home. I was not there. The following day I
8 B. Hart, The Psychology of Insanity (Cambridge, 1936), p. 67.
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? Crossing the Border 145
heard that Weininger had paced up and down my room in
great excitement and waited in vain for many hours. Late at
night he left. He had left word that I should not expect him
the next day, and I didn't. But he did return. He stayed at
my place for hours until late at night. Then he left again,
leaving word that he would not return under any circum-
stances. Once more he came back without finding me. The
same happened several days. Thus, I never did meet him
again. Perhaps the conflict between his words and his actions
was nothing but an expression of his struggle for life. Perhaps
he was afraid of meeting me because I had once before kept
him from killing himself. And yet he returned over and over
again, he hoped and he waited, and thought to see in the fact
of his not meeting his friend an indication that he must die"
(Taschenbuch, p. 22).
He also tried to see Ewald, but did not find him at home
either. The conflict between Weininger's movements and his
thoughts in those days--on the one hand trying to see Gerber
and Ewald, on the other trying to avoid a meeting--may rep
resent truly the struggle between his desire to live after all
and the trend of his thoughts toward self-destruction.
His father says that "his mood was extremely depressed, but
not more so than was the case eleven months previously [the
day in November, 1902]. I asked whether he had any physical
pain and he answered with an emphatic negative, which was,
I think, perfectly true. I asked him whether any external cir-
cumstances had caused him mental suffering, perhaps in rela-
tion to some woman. He denied it, and I don't doubt for a
moment the truth of his denial" (Der Fall, pp. 7-8). Otto
Weininger's manner was gloomy, closed, apparently con-
trolled, so much so that no one really understood his mental
condition. But within him a battle was going on. His desire to
suppress the heavy inner conflict was great, but against this
desire rose the wish to put an end to his life. On October 3,
he left his parents' home and took a room in the house in
Schwarzspanierstrasse where Beethoven had died. After he had
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? 146 Crossing the Border
rented the room, he left and returned at 10 o'clock in the
evening. He then told the landlady that he was not to be dis-
turbed before morning since he was going to work and would
go to bed late. His landlady the next morning knocked on his
door in vain, and his brother Richard arrived in great excite-
ment and had the door opened by a locksmith. Richard and
his father had received letters from Otto by the morning mail,
telling them that he was going to shoot himself. When the
door was opened, Weininger was found lying fully dressed on
the floor, unconscious, with a wound in the left part of his
chest. He was rushed by the voluntary ambulance corps to
Wiener Allgemeiner Krankenhaus, where he died that morn-
ing at 10:30.
In a letter from this hospital it is stated: "On October 4,
1903, we received a patient, Otto Weininger, age 24, doctor
philosophiae, from Schwarzspanierstrasse 15. He had shot
himself in the left part of his chest with suicidal intent. The
patient died from his wound the same day at 10:30 a. m. No
more information here. " There was no post mortem, as there
was no doubt of the suicide.
In his mental development during the last six months of his
life (the spring and summer of 1903) new symptoms had ap-
peared, some emotional and some intellectual: despair, mis-
ery, hatred, and at the same time comfort in Divine Grace
which mounted to a feeling of sanctity and of ecstasy. The
conflict had culminated in his suicide.
The suicide was a severe blow to his father. After all he did
not seem to have understood thoroughly how serious the men-
tal condition of his son was, although he was the only one
who had taken Otto's letters as a warning of an inner crisis.
His apparent inability to realize his son's death can be seen
only in the light of his own nature; he rarely, if ever, expressed
outwardly the pain he felt in his heart. The death notice,
which he submitted to the Vienna newspapers and which in
itself caused a sensation because of the words "free will," was
typical of him. It read:
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? Crossing the Border 147
Our poor son, Otto Weininger, doctor philosophiae, yesterday
morning of his own free will took his own life. His friends will please
note that the funeral will take place at 4:30 Tuesday afternoon at
the Matzleindorf Evangelical Cemetery.
Vienna, October 5, 1903 his parents
Although the funeral was heartbreaking, Otto's father kept
calm. Lucka, who attended the service, describes it thus: "1
can still see him clearly, though it was close to twenty years
ago, as he stood by the grave of his eldest son, with unbowed
head, looking the minister straight in the eye as the Lord's
Prayer was said. The funeral was full of heartrending scenes,
but the man stood there as immovable as a statue, looking
neither to the right nor to the left. He did not cry, not then;
but I believe that he carried the pain within him--all the way
inside that closed and cruel thing which must have been deep
in his heart and which I cannot interpret. "
Typical was Leopold Weininger's reaction when Lucka saw
him a few days after Otto's funeral. "With a painful smile--
one of those smiles which often passed quickly over his face--
he showed me a leather case for glasses which Otto had given
to him the day before he committed suicide. Now the father
could understand the gift. "
And again, when reading the inscription he put on his son's
tomb, one gets this same impression of restraint. It reads as
follows:
This stone marks the resting place of a young man whose spirit
found no peace in this world. When he had delivered the message
of his soul, he could no longer remain among the living. He betook
himself to the place of death of one of the greatest of all men, the
Schwarzspanierhaus in Vienna, and there destroyed his mortal body.
There is not one loving word in this memorial. It is a neu-
tral description of a young man who could not find peace. It
reveals nothing of the loss and pain that one would expect a
father to show at the death of his son.
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? 148 Crossing the Border
Certainly, he did not yield to the touching paternal tears
that would have been fitting in a father, just as Otto with all
his capacities, frustrating as they were, did not react in a way
typical of anyone but himself.
Weininger had died and was mourned by only a small circle.
Yet Strindberg, who had written in praise of the book soon
after its appearance, was one of those to note his passing. The
letter he wrote his translator in July was not published until
after Otto's death (in Die Fackel, October 17, 1903). Imme-
diately after the news had come, he wrote an article dated at
. 1 Stockholm, October 12, 1903, and entitled "Idolatry--Gyn-
} olatry: A Postscript by August Strindberg. " In it he expressed
his agreement with Weininger's opinion of women even more
forcibly than in the letters he had written in July.
The interest Strindberg took in Weininger was more than
a coincidence. The two had much the same sort of personal-
ity, and they passed through similar development. Therefore
at base they had much in common and were psychologically
alike. Both had periods of extreme conflict, and each had a
split personality make-up, in which tendency and counter-
tendency, thought and counterthought, action and counter-
action, formed a dominant imaginary world. They both ex-
perienced a continual shifting from self-esteem to feelings of
inferiority and back again, with anxieties in the face of reality.
They both were nagged by feelings of guilt and self-reproach. 7
In his article Strindberg said: "The single fact that men
have created all culture, spiritual as well as material, shows
man's superior position; only the feebleminded would try to
7 A discussion of Strindberg's personality is beyond the scope of this book.
. _~. See S. Rabner, "August Strindberg: Eine pathologische Studie" in Grenzfragen
der Literatur der Medicin, Vol. VI (1907). Rabner makes the unlikely di-
agnosis that Strindberg suffered from melancholia. A. Storch, in a thorough
psychological-psychiatric analysis of his personality ("August Strindberg im
Lichte der Selbstbiographie,' in Grenzfragen des Nerven- und Seelenleben,
1921, especially pp. 21, 25, 58, 63, 73), proves that Strindberg suffered from
-? schizophrenia. See also the impressive study by Karl Jaspers, Strindberg und
Van Gogh (Berlin, 1926).
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? Crossing the Border 149
contest this statement--those who speak well of Rosa Bon-
heur's inferior pictures, of the emancipation literature of
George Sand, and of Bertha Suttner's usurpation of the peace
problem, of which she was not the discoverer. . . . Accord-
ing to the latest analysis, female love consists '50 percent of
sexual desire and 50 percent of hatred. This seems strange, but
it is not. Regardless of the sympathies and tastes, opinions,
etc. , we find that when a woman loves a man she hates him--
hates him because she is tied to him and feels inferior to him.
In her love there is no constant flow, but a continual repolariz-
ing, eternal changing in the current, which shows the negative,
the passive, element in her being, as opposed to the positive
and active in man. . . .
"Put in a few words, this was the secret that Otto Wei-
ninger had the courage to disclose; this was his discovery of the
feminine being and nature, which is set down in his virile
book Sex and Character, and for it he had to pay with his life.
"I place a wreath on his grave because I honor his memory
as that of one of the courageous, masculine thinkers. "
After Weininger's death, Gerber got in touch with Strind-
berg, who wrote two letters in reply. These show the similarity
in the spiritual Worlds of Weininger and Strindberg. Since
they have not been published before in English, they are
quoted at length here.
Dear Doctor:
I understood our dead friend, and I thank you. Some years ago
when I felt the same ambition that Weininger felt to go further,
I wrote in my diary: "Why do I keep going on? Cato gave himself
up to death when he realized that he could not stay clear of the
swamp of sin. Therefore Dante absolved him from his suicide. Now
I am sinking and I don't want to sink, therefore . . . Bang! " I was
on the road uphill until a woman dragged me down. Yet I went
on living because I understood that connection with a woman was
a sacrifice, a duty, a test. We must not live like gods here on earth;
we must live in filth and still stay pure, etc. Do you remember the
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? 150 Crossing the Border
Maeterlinck case? It was exactly the same! He was far above the
material (he Tresor des humbles), when the earthly woman came
along. . . . He fell so deep that he carried his naked spirit of earth
around to exhibit it! Is that not tragic?
When Dr. Luther married he wrote to a friend: "I marry! In-
credible! I am ashamed! But it seems that God wants to make a fool
of me! "
Can you send me the biographies and everything? Shering wrote
me when he died: "Weininger has conquered his faith by death. "
Yes, I was at the point of doing the same thing in 1880! I should
have, but for my discovery. It was not a concept, but a discovery,
and Weininger was a discoverer.
The new generation seems to find new truths; the zoological
Weltanschauung ended up as veterinary psychology. We searchers
seek for immortal souls and are therefore called religious. I am, but
I have no use for a creed.
Call me a "Christian freethinker" until I can think of something
better.
Your unknown friend at a distance,
Stockholm August Strindberg
Karlavagen 40
October 22,1903
Dear Doctor:
That strange, that mysterious man, Weininger! He was born
with a sense of guilt like mine! I came into the world with a guilty
conscience, with fright at everything, with anxiety for people and
for life. I believe now that I did something wrong before I was born.
What does that mean? Only the theosophists have the courage to
answer. Like Weininger, I became religious out of fear, the fear of
becoming inhuman. I adored Beethoven as he did, even established
a Beethoven club where we played only Beethoven, but I noticed
that so-called good people did not like Beethoven. The man who is
unhappy, restless, cannot be called heavenly; he is certainly tran-
scendental.
Weininger's fate? Did he indeed betray the secret of the gods?
Did he steal the fire?
