If women have found themselves, throughout most of human history, caught, to a great extent, within a vice formed by masculine domination on the one hand and the notion of woman’s “natural biological purpose” on the other, that struggle of women for self-determination which has developed in the course of the last two hundred years opens up an antinatalist potential which has met with the resistance of many of the luminaries of our poetic and philosophical traditions.


Helene Druskowitz (1856-1918)

The principle at the base of the feminist antinatalism of Helene Druskowitz runs as follows:

“Once they (i.e. women) come to perceive the higher law of life there will become clear to them also that higher purpose which consists in their role as humankind’s guides into death, as preparers of the end of all ends. This will then become humankind’s ideal, replacing our present ideal without real goal or end!” (Man as Logical and Moral Impossibility and as the Scourge of the World)

Druskowitz hereby formulates that moment of àAbsolute Definitiveness that is indissociable from antinatalist moral theory. Antinatalism is susceptible of completion and consummation in a more definitive sense than is any other moral theory. This is so inasmuch as, if the antinatalist moral programme were once to be carried through to its conclusion, no relapse back into the state against which this moral programme had raised its protest would ever be possible (unless, as one might imagine, it were to come about that the animals left behind once the human race had ebbed away should themselves then develop into self-aware beings).

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