INTRODUCTION: FEMINISM, PHILOSOPHY, AND JEWISH PHILOSOPHY

The interactions between feminism and philosophy, and feminism and Judaism, have undergone serious development in recent decades. Starting with the former, many feminists have argued that Western philosophy has systematically excluded women. More specifically, feminists have argued that what Western male philosophers have presented as “essentially human” is in fact rooted in the male experience and does not reflect women’s experiences; that because the (male) ideals of reason were formed completely without female input, the Western philosophical tradition is thus biased; and that many philosophical works, written by men, contain numerous misogynist statements. In a similar vein, feminist theologians have maintained that Western religious traditions have systematically excluded women’s voices; that religious institutions have been predominantly male-oriented and reflect male concerns and priorities; and that many canonical religious texts, written almost exclusively by men, contain misogynist statements.

That feminist philosophers and theologians have risen to the challenges raised by an androcentric philosophical and theological canon has been well-documented. Jewish feminists as well, influenced by their feminist peers, have begun to level significant attacks against what they see as a Judaism entrenched in patriarchal institutionalism. This patriarchy is perhaps best expressed by Judith Plaskow in her seminal work Standing Again at Sinai: “Underlying specific halakhot … is an assumption of women’s Otherness far more basic than the laws in which it finds expression …men – and not women with them – define Jewish humanity. Men are the actors in religious and communal life because they are the normative Jews.