Emmanuel Levinas and the New Science of Judaism

This article addresses Emmanuel Levinas's re‐conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth‐century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual sources that modern Judaism had neglected, while at the same time he enlarged Judaism's relevance beyond a historical community by turning to phenomenology as a rigorous science. Finally, I conclude with some reflections on the broader implications of this new science of Judaism for Jewish ethics and identity in a post‐war period.     

Implicit Science Stereotypes Mediate the Relationship between Gender and Academic Participation

While the gender gap in mathematics and science has narrowed, men pursue these fields at a higher rate than women. In this study, 165 men and women at a university in the northeastern United States completed implicit and explicit measures of science stereotypes (association between male and science, relative to female and humanities), and gender identity (association between the concept “self” and one’s own gender, relative to the concept “other” and the other gender), and reported plans to pursue science-oriented and humanities-oriented academic programs and careers. Although men were more likely than women to plan to pursue science, this gap in students’ intentions was completely accounted for by implicit stereotypes. Moreover, implicit gender identity moderated the relationship between women’s stereotypes and their academic plans, such that implicit stereotypes only predicted plans for women who strongly implicitly identified as female. These findings illustrate how an understanding of implicit cognitions can illuminate between-group disparities as well as within-group variability in science pursuit.     

Engaging with the unknown: How Judaism enabled Freud's psychological discoveries

A large literature has formed around the question of how Freud's Jewishness and/or Judaism influenced his psychological discoveries and development of psychoanalytic theory and methods. The article organizes the literature into several core theses but brings new clarity and insight by applying two essential criteria to demonstrate an impact of Judaism on Freud's thinking: direct content and historical timing. First, there should be evidence that Freud incorporated actual content from Jewish sources, and second, this incorporation must have occurred during the most crucial period of Freud's early discovery, conceptualization, and development of psychoanalysis, roughly 1893–1910. Thus, for example, Bakan's well-known theory that Freud studied Kabbala is completely negated by the absence of any evidence in the required time period. Part I reviews the literature on the influence of Freud's ethnic/cultural Jewish identity. Part II introduces the Judaic sacred literature, explores Freud's education in Judaism and Hebrew, and presents evidence that Freud had the motive, means, and resources to discover and draw from the “Dream Segment” of the Talmud—along with the traditional Judaic methods and techniques of textual exegesis. Freud then applied these same Judaic word-centered interpretive methods—used for revealing an invisible God—to revealing an invisible Unconscious in four successive books in 1900, 1901, and 1905.     

ON THE TENACITY OF CHRISTIAN ANTI‐JUDAISM1

Joachim of Fiore's three ages of Father, Son and Spirit demonstrated that the supersessionist gambit Christianity had introduced against Judaism is a logic any successor can employ. Modernity (cf. modo, “now”) is constituted by a relentless supersessionist logic; the modern issue is less supersessionism than a conflict of supersessionisms. Christianity has repeatedly overspiritualized God's “bodily covenant” with Israel (Wyschogrod). This distortive tendency is intensified in modernity by Christianity's anxiety that it too will appear old/“Jewish” vis‐à‐vis a new New Testament of infinite spiritual freedom (cf. Romanticism.) One corrective would be for Christianity to return to a more Jewish understanding of election.     

Competent Enough,But Would You Vote for Her? Gender Stereotypes and Media Influences on Perceptions of Women Politicians

Though research has demonstrated that media coverage of men and women politicians differ, fewer studies have examined the dual influence of gender stereotypes and types of media coverage in influencing public perceptions of women politicians. Study 1 (N = 329) examined how pre‐existing attitudes toward women leaders and valence of media message impacted perceptions of a woman senator and evaluations of the media source. Study 2 (N = 246) explored how media focus on a woman politician's personality or ability impacted perceptions of her warmth/likability and competence. Results suggest the media has particular influence on judgments of women politicians' likability (the “competent but cold” effect), providing evidence that women politicians need to be vigilant in monitoring their media depictions.     

Influences of Social Expectations of Gender,Gender Stereotypes,and Situational Constraints on Children's Toy Choices

Children, whose ethnic/racial backgrounds (primarily caucasian) and household compositions (primarily two-parent homes) reflected local population statistics, were videotaped playing with toy dishes and tools. The amount of time spent with each toy was calculated to determine whether this varied as a function of children's perceptions of social expectations of gender, awareness of gender stereotypes, and situational constraints (no information, gender-typed information unrelated to the toys, gender-typed toy labels). In study 1, the toy choices of girls and boys with perceptions of having one or more familiar people who thought cross-gender-typed play was “bad,” were influenced by gender-typed toy labels. However, only boys with perceptions of having one or more people who thought cross-gender-typed play was “bad,” were somewhat influenced by gender-typed information unrelated to the toys. Furthermore, in study 2, boys' (but not girls') perceptions of having one or more people who thought cross-gender-typed play was “bad,” independent of an awareness of gender stereotypes predicted the amount of time boys spent with cross-gender toys. The discussion highlights the utility of measures of children's perceptions of others' social expectations of gender in gender research. Additionally, the discussion highlights the complex relationships between such perceptions, situational constraints, and different socialization that girls and boys experience in the domain of toy play.     

Gender,residual deviance,and social control

Focusing on gendered aspects of informal social control, we use a societal reaction approach to examine 15 years of students’ gender norm violation projects. Three predictions regarding differential reaction to women's and men's residual deviance are (a) that there will be no gender differences, (b) that those with less power and status (women) will be sanctioned more or (c) that those with more status resources (men) will be monitored and reacted to more. We discuss methodological advantages of using norm violations to study informal social control. Findings contribute to a more complete theory of how societal reactions to residual deviance are mediated by gender. There were large gender differences in what students chose to do regarding norm violations and little change over time. Male “deviants” were censured more in terms of negativity, strength of reaction, laughter, and homophobia; female “deviants” were censured more as targets of verbal and sexual remarks. We discuss the need for more attention to gender‐specific types of reaction and the role of homophobia in informal social control of men.     

A Confirmatory Factor Analytic Investigation of the TAS–20: Corroboration of a Five-Factor Model and Suggestions for Improvement

Two studies conducted around 1950 provided aggregate data on college students' attribution of characteristics to men or women (sex-role stereotype). Seeman (1950) provided data for three attributes clearly sex-role identified. Fernberger (1948) used a “story” with 16 blank spaces for response of “men” or “women” to assess sex-role stereotypes. Replications of these studies were conducted in undergraduate psychology classes during the 1970–71 school year to assess changes in sex-role stereotypes and in personal preferences. Results for stereotypes indicated either no change for the Seeman data or even more polarized stereotypes for the Fernberger data. No evidence for role convergence was found for stereotypes. Ss personal preferences were markedly discrepant from their stereotypic responses, as the literature would predict.     

The case of Holocaust Education Week in Toronto

How does one explain the extraordinary success of Toronto's Holocaust Education Week (HEW), 2004, in its 23rd year? This article sketches three distinct time periods of the development of this annual event and argues that the increasingly dominant role of “survivors” and of the “second generation” in these events has played a major role in its success, as well as the involvement of women. The nature of Christian‐Jewish relations and the ways in which HEW fits into a Canadian national narrative will be discussed. The article concludes that the success of HEW can best be understood if one sees its evolving practices as a popular religious movement that bridges gaps between some, but not all, streams of Judaism, of different generations and diverse geographical and class origins.     

人如其食：食物性别刻板印象及对人物评价的影响

食物在社会生活中发挥着重要作用, 具有性别文化意义。两个研究分别探索了外显与内隐食物性别刻板印象的存在及其对人物评价的影响。研究1采用提名法、自我报告法和语义启动范式检验外显和内隐食物性别刻板印象的存在, 结果表明被试均持“男性偏好男性化食物, 女性偏好女性化食物”的外显食物性别刻板印象, 女性被试持有内隐食物性别刻板印象。研究2采用情境实验法和内隐关系评估程序进一步测量被试对食物性别刻板不一致目标人物在热情和能力维度上的评价, 结果发现人们对食物性别刻板不一致男性在热情维度的内隐评价更加积极。     

Beautiful,Self‐Absorbed,and Shallow: People of Color Perceive White Women as an Ethnically Marked Category

Non‐Whites' stereotypes of White women were examined, comparing three perspectives: (1) White women are perceived similarly to ethnically “generic” stereotypes of women; (2) stereotypes are opposite of stereotypes of participants' own ethnic group; and (3) stereotypes are derived from media images of White women. In Study 1, participants listed stereotypes of White women in an open‐ended fashion. In Study 2, those stereotypes were developed into a close‐ended questionnaire, completed by a second set of participants. White women were perceived as attractive, blonde, ditsy, shallow, privileged, sexually available, and appearance focused. We concluded that White women are ethnically marked. Stereotypes of White women are consistent with media images of White women.     

“You throw like a girl:” The effect of stereotype threat on women's athletic performance and gender stereotypes

Objectives“Stereotype threat” occurs when people perform worse at a task due to the pressure of a negative stereotype of their group's performance. We examined whether female athletes may underperform at an athletic task if prompted to think about gender stereotypes of athleticism. We also explored whether gender stereotypes regarding general athletic ability would be affected by a standard stereotype threat induction.DesignWe used a 2 (participant gender) × 2 (stereotype threat manipulation) factorial design with task performance and gender stereotypes of athleticism as dependent measures.MethodFemale and male tennis and basketball college student athletes performed two athletic tasks relevant to their sport: a difficult concentration task and an easier speed task. Participants were told beforehand that (1) there was a gender difference on the tasks (to induce stereotype threat) or (2) there was no gender difference (to remove any preexisting stereotype threat).ResultsOn the difficult task, women performed worse than men only when stereotype threat was induced. Performance on the easier speed task was unaffected by the stereotype information. Interestingly, women's beliefs regarding women's and men's general athleticism were also affected by the manipulation.ConclusionsWe concluded that one minor comment regarding a very specific athletic task may sometimes impair task performance and alter gender stereotypes of athleticism among women. Some implications for preventing negative stereotype threat effects are discussed.     

Healthy Women, Healthy Men, and Healthy Adults: An Evaluation of Gender Role Stereotypes in the Twenty-first Century

An important question often asked when counselors-in-training read textbook discussion of gender role stereotypes, especially of older work such as the classic study by the Brovermans and their colleagues, is “Haven’t these biases been eliminated or at least reduced?” The current study was designed to replicate the work of the Brovermans and their colleagues to answer that specific question and to determine how current counselors-in-training perceive healthy adult women, healthy adult men, and healthy adults. As in the prior research, initial ratings of the social desirability of traditional gender role stereotypes were conducted, and the findings showed many similarities to past research. That investigation was followed by a modified Stereotype Questionnaire, based on the original work of Rosenkrantz, Vogel, Bee, I. Broverman, and D. M. Broverman (1968). Healthy adult women were found to be significantly different from healthy adult men as well as from healthy adults. In addition, the results suggest that there have been changes in counselors’ perceptions of healthy adults. Counselors-in-training were found to hold two standards for mental health—one for women and another for men.     

Same‐gender supervisors protect women's leadership aspirations after negative performance feedback

Two studies examined how the gender of a workplace supervisor can affect a woman's response to performance evaluations and also her professional advancement aspirations. In Study 1, employed women reviewed a performance evaluation in which feedback was manipulated to reflect one of two stereotypes of women (high in warmth or low in competence). Findings showed that participants were more likely to attribute negative (i.e., low competence) feedback from men supervisors to gender biases than the same feedback from women supervisors. There was no effect of supervisor gender when the feedback was positive (i.e., high warmth) or neutral. In Study 2, negative feedback from men supervisors, regardless of evaluative dimension (competence or warmth) resulted in women reporting decreased professional aspirations. This relationship was mediated by women's attribution of supervisor feedback to gender biases. Together, these findings suggest that same‐gender supervisors can potentially buffer women's long term professional aspirations after a discouraging performance review.     

Margaret Cavendish on Gender,Nature, and Freedom

Some scholars have argued that Margaret Cavendish was ambivalent about women's roles and capabilities, for she seems sometimes to hold that women are naturally inferior to men, but sometimes that this inferiority is due to inferior education. I argue that attention to Cavendish's natural philosophy can illuminate her views on gender. In section II I consider the implications of Cavendish's natural philosophy for her views on male and female nature, arguing that Cavendish thought that such natures were not fixed. However, I argue that although Cavendish thought women needed to be better educated, and could change if they had such an education, she also thought their education should reinforce the feminine virtues. Section III examines Cavendish's notorious “Preface to the Reader” (from The Worlds Olio), where Cavendish claims that women are naturally inferior in strength and intelligence to men. Section IV addresses another notorious Cavendish text, “Female Orations,” arguing that its message is similar to that of the “Preface to the Reader.” Nonetheless, although Cavendish held conventional views about male and female nature and appropriate gender roles, she also recognized how social institutions could limit women's freedom; section V explores the complexities of Cavendish's critique of one such institution, patriarchal marriage.     

“Where are the Gothic Jewish women? On the non-iconography of the Jewess in the Cantigas de Santa Maria”

No distinctive symbol, costume, or physiognomy was devised for Jewish women in high medieval art, in sharp contrast to Jewish men, who from the late eleventh century were endowed with increasingly graphic—and virulent—marks of identity. This article attempts to explain this fact by comparing the outward appearance, narrative role, and ideological import of Jewish men and women in the Escorial Cantigas de Santa Maria. It argues that the caricatured male Jew epitomizes crucial aspects of Jewish “testimony” as articulated by high medieval theologians: its rigid obsolescence, its blind literalism, the severity and intractability of its law: qualities that female flesh was considered ill-suited to convey. To recognize the inability of the Jewish woman to embody Jewish ritual, exegesis, and law is not, however, to assert that this figure has nothing to say about Judaism. The other component of the doctrine of “Jewish witness”, which served to justify the continued presence of Jews within Christendom, insisted on protecting Jews who respected Christian primacy, and held out hope that they might ultimately turn to Christ. These are notions effectively embodied in the sign of the Jewish woman, whose face and body encode receptivity to dominance and potential for change. By mapping select aspects of Jewishness onto hyper-gendered images, the illuminations of the Cantigas model the ideal—punishment and conversion—while implicitly acknowledging the imperfect real, the necessary compromises of mundane co-existence, reflecting Alfonso?el?Sabio’s meticulously modulated Jewish policy*.     

BEYOND BAIS YA'AKOV: ORTHODOX OUTREACH AND THE EMERGENCE OF HAREDI WOMEN AS RELIGIOUS LEADERS

The twentieth century witnessed an array of fresh models of Jewish women's educational and religious leadership. Quite understandably, the majority of the scholarly focus has been on burgeoning egalitarian trends featured in the new roles for women within liberal Jewish denominations and among the Modern Orthodox. Yet increased appreciation for gendered perspectives within Jewish studies has also led to recognition that seemingly conventional female roles, once viewed as purely supportive in nature, have evolved into platforms for voicing uniquely feminine styles of Jewish authority. This article offers an initial portrayal and analysis of a relatively new phenomenon: the American female non-hasidic Haredi outreach activist. It does so, first, by locating these figures within overall trends of American Haredi Jewry as well as in relation to the broader phenomenon of Orthodox feminism. The central contention is that inasmuch as American Haredi Orthodoxy vehemently opposes many of the changes advanced by the Modern Orthodox sector, a “silent” revolution is actually taking place within its own elite frameworks. The instigation for the emergence of new religious leadership roles for Haredi women is the increasing focus of this sector on outreach to the non-observant, and the recognition that woman can be especially effective in these capacities. Yet such activities demand types of public behavior, often in mixed gender settings, that are inconsistent with the messages of strict modesty put forward within Haredi female education. Moreover, some of the female Haredi figures have begun to advance the notion that their functions are not merely vehicles for increasing engagement with Judaism, but actually represent a new empowered model of Orthodox women's leadership and activism.     

“Blessed Is He Who Has Not Made Me a Woman”: Ambivalent Sexism and Jewish Religiosity

This study explored the relationships between Jewish religiosity and ambivalent sexist attitudes toward men and women. Drawing on ambivalent sexism theory and Judaism’s views of gender relations, it was hypothesized that religiosity would be positively related to benevolent sexism and benevolent attitudes toward men. The hypotheses were tested in a convenience sample of 854 Israeli Jews (471 women, 355 men) who completed measures of ambivalent sexism, ambivalence toward men and religiosity. Controlling for the effects of age, education and marital status, religiosity predicted more benevolent sexist attitudes for both men and women. The findings also revealed negative associations between Jewish religiosity and hostile attitudes, mainly among men. That is, more religious men were less likely to express hostile attitudes toward men and women. These findings attest to the complex relationships between religiosity and sexist attitudes, and underscore the importance of investigating the impact of diverse religious traditions on gender attitudes.