impotence if they learn from the woman with whom they are making love that she is a Jewess. It is an involvement of the mind, but one so deep-seated and complex that it extends to the physiological realm, as happens in cases of hysteria." (p.10-11) Sartre tells of a classmate of his who complained that he had failed the agrégation exam while a Jew, the son of eastern immigrants, had passed. There was – said Sartre’s classmate – no way that that Jew could understand French poetry as well as a true Frenchman. But Sartre’s classmate admitted that he disdained the agrégation and had not studied for it. "Thus to explain his failure, he made use of two systems of interpretation… His thoughts moved on two planes without his being in the least bit embarrassed by it." (p.12.) Sartre’s classmate had adopted in advance a view of Jews and of their role in society. "Far from experience producing his idea of the Jew, it was the latter that explained his experience. If the Jew did not exist, the anti-Semite would invent him." Anti-Semitism is a view that arises not from experience or historical fact, but from itself. It lends new perspective to experience and historical fact. The anti-Semite convinces himself of beliefs that he knows to be spurious at best. Bad faith Sartre deploys his concept of bad faith as he develops his argument. For Sartre, the anti-Semite has escaped the insecurity of good faith, the impossibility of sincerity. He has abandoned reason and embraced passion. Sartre comments that, "It is not unusual for people to elect to live a life of passion rather than of reason. But ordinarily they love the objects of passion: women, glory, power, money. Since the anti-Semite has chosen hate, we are forced to conclude that it is the state of passion that he loves." He chooses to reason from passion, to reason falsely "because of the longing for impenetrability. The rational man groans as he gropes for the truth; he knows that reasoning is no more than tentative, that other considerations may intervene to cast doubt on it." Anti-Semites are attracted by "the durability of a stone." What frightens them is the uncertainty of truth. "The anti-Semite has chosen hate because hate is a faith." He has escaped responsibility and doubt. He can blame anything on the Jew; he does not need to engage