Excerpts
“Sex and Character” is undoubtedly one of those rare books that will be studied long after its own times, and whose influence will not pass away, but will penetrate deeper and deeper, compelling amazement and inviting reflection in steadily expanding circles - (Publisher of Sex and Character)

In the two chapters: “The Nature of Woman and her significance in the Universe,” and “Woman and Mankind,” we drink from a fountain of the ripest wisdom. A tragic and most unhappy mind reveals itself here, and no thoughtful man will lay down this book without deep emotion and admiration; many, indeed, will close it with almost religious reverence - ibid

By a highly original method of analysis, a man has succeeded for the first time in giving scientific and abstract utterance to that which only some few great artists have suggested by concrete images hitherto - ibid

Weininger...undertook the construction of a universal psychology of woman which penetrates to the nethermost depths - ibid

...he deliberately comes into sharp conflict with the fashionable tendencies towards an unscientific monism and its accompanying phenomena, pan-sexuality and the ethics of species - ibid
. . .
Womanish men are physically lazier than other men in proportion to the degree of their womanishness. There are “men” who go out walking with the sole object of displaying their faces like the faces of women, hoping that they will be admired, after which they return contentedly home. The ancient “Narcissus” was a prototype of such persons. These people are naturally fastidious about the dressing of their hair, their apparel, shoes, and linen; they are concerned as to their personal appearance at all times, and about the minutest details of their toilet. They are conscious of every glance thrown on them by other men, and because of the female element in them, they are coquettish in gait and demeanor...The dandyism of men on the one hand, and much of what is called the emancipation of women, are due to the increase in the numbers of these epicene creatures - Otto Weininger (Sex and Character)

Manly men, except in most rare cases, learn how to deal with women only after long experience, and even then most imperfectly - ibid

Emancipation...is not the wish for an outward equality with man, but what is of real importance in the woman question, the deep-seated craving to acquire man's character, to attain his mental and moral freedom, to reach his real interests and his creative power - ibid

Let there be the freest scope given to, and the fewest hindrances put in the way of all women with masculine dispositions who feel a psychical necessity to devote themselves to masculine occupations and are physically fit to undertake them. But the idea of making an emancipation party, of aiming at a social revolution, must be abandoned - ibid
Away with the whole “woman’s movement,” with its unnaturalness and artificiality and its fundamental errors

                                      - Otto Weininger
No science will become shallow so quickly as psychology if it deserts philosophy

                                   - Otto Weininger
To put it bluntly, man possesses sexual organs; her sexual organs possess woman.

The condition of sexual excitement is the supreme moment of a woman's life. The woman is devoted wholly to sexual matters, that is to say, to the spheres of begetting and of reproduction. Her relations to her husband and children complete her life, whereas the male is something more than sexual.

...when the female occupies herself with matters outside the interests of sex, it is for the man that she loves or by whom she wishes to be loved. She takes no real interest in things themselves.

...the female, from the time when she is still quite a young girl, looks forward to that time as one from which everything is to be expected. Man's arrival at maturity is frequently accompanied by feelings of repulsion and disgust; the young female watches the development of her body at the approach of puberty with excitement and impatient delight. It seems as if the onset of puberty were a side-path in the normal development of man, whereas in the case of woman it is the direct conclusion.

The male lives consciously, the female lives unconsciously. This is certainly the necessary conclusion for the extreme cases. The woman receives her consciousness from the man; the function to bring into consciousness what was outside it is a sexual function of the typical man with regard to the typical woman, and is a necessary part of his ideal completeness.
The Chinese from time immemorial have denied that women possess a personal soul.

Every ego exists only so far as it is self-conscious, conscious of the contents of its own thoughts; all real existence is conscious existence.

A being like the female, without the power of making concepts, is unable to make judgments. In her “mind” subjective and objective are not separated; there is no possibility of making judgments, and no possibility of reaching, or of desiring, truth.

With women the pursuit of knowledge is always subordinated to something else, and if this alien impulse is sufficiently strong they can see sharply and unerringly, but woman will never be able to see the value of truth in itself and in relation to her own self. Where there is some check to what she wishes (perhaps unconsciously) a woman becomes quite uncritical and loses all touch with reality. This is why women so often believe themselves to have been the victims of sexual overtures; this is the reason of the extreme frequency of hallucinations of the sense of touch in women, of the intensive reality of which it is almost impossible for a man to form an idea. This also is why the imagination of women is composed of lies and errors, whilst the imagination of the philosopher is the highest form of truth.

Woman's sense of reality is much less than man's, in spite of much repetition of the contrary opinion.

The vanity of women is, then, always in relation to others; a woman lives only in the thoughts of others about her.

...women are often said to be on a moral plane higher than that of man. I have already pointed out the need to distinguish between the non-moral and the immoral, and I now repeat that with regard to women we can talk only of the non-moral, of the complete absence of a moral sense.

Women have been regarded as virtuous simply because the problem of morality has not presented itself to them; they have been held to be even more moral than man this is simply because they do not understand immorality. The innocence of a child is not meritorious; if a patriarch could be innocent he might be praised for it.

Strong evidence of the want of modesty in woman is to be derived from the fact that women dress and undress in the presence of one another with the greatest freedom, whilst men try to avoid similar circumstances. Moreover, when women are alone together, they are very ready to discuss their physical qualities, especially with regard to their attractiveness for men; whilst men, practically without exception, avoid all notice of one another's sexual characters.

The non-moral nature of woman reveals itself in the mode in which she can so easily forget an immoral action she has committed. It is almost characteristic of a woman that she cannot believe that she has done wrong, and so is able to deceive both herself and her husband. Men, on the other hand, remember nothing so well as the guilty episodes of their lives. Here memory reveals itself as eminently a moral phenomenon...When one remembers a lie, one reproaches oneself afresh about it. A woman forgets, because she does not blame herself for an act of meanness, because she does not understand it, having no relation to the moral idea.

The female is uniformly more easily hypnotized than the male throughout the
animal world.
The soul is a masculine character, pleasing to women in the same way and for the same purpose as a masculine body or a well-trimmed mustache...It is the man's will that in the last resort influences a woman most powerfully, and she has a strong faculty for perceiving whether a man's “I will” means mere bombast or actual decision. In the latter case the effect on her is prodigious.

Maternal love is an instinctive and natural impulse, and animals possess it in a degree as high as that of human beings. This alone is enough to show that it is not true love, that it is not of moral origin; for all morality proceeds from the intelligible character which animals, having no free will, do not possess. The ethical imperative can be heard only by a rational creature; there is no such thing as natural morality, for all morality must be self-conscious.

Woman has no relation to the idea, she neither affirms nor denies it; she is neither moral nor antimoral; mathematically speaking, she has no sign; she is purposeless, neither good nor bad, neither angel nor devil, never egoistical (and therefore has often been said to be altruistic); she is as nonmoral as she is nonlogical. But all existence is moral and logical existence. So woman has no existence.

Women have neither this nor that characteristic; their peculiarity consists in having no characteristics at all; the complexity and terrible mystery about women come to this; it is this which makes them above and beyond man's understanding - man, who always wants to get to the heart of things.

Man not only forms himself, but woman also – a far easier matter. The myths of the Book of Genesis and other cosmogonies, which teach that woman was created out of man, are nearer the truth than the biological theories of descent, according to which males have been evolved from females.

The meaning of woman is to be meaningless. She represents negation, the opposite pole from the Godhead, the other possibility of humanity.

Her existence is bound up with the Phallus...her supreme lord and welcome master. Sex, in the form of man, is woman's fate; the Don Juan is the only type of man who has complete power over her.

When man became sexual he formed woman. That woman is at all has happened simply because man has accepted his sexuality. Woman is merely the result of this affirmation; she is sexuality itself. Woman's existence is dependent on man; when man, as man, in contradistinction to woman, is sexual, he is giving woman form, calling her into existence. Therefore woman's one object must be to keep man sexual. She desires man as Phallus, and for this she is the advocate of pairing. She is incapable of making use of any creature except as a means to an end, the end being pairing; and she has but one purpose, that of continuing the guilt of man, for she would disappear the moment man had overcome his sexuality.