“…An individual can give voice to their own knowledge and experiences, but unless there is authentic engagement by others, until this voice is attended to, or given uptake by others, it does not exist. In this regard, it is important to distinguish between ''ineffability,'' and, ''inaudibility'' (Hornsby, 1995). Sometimes when we fail to hear the true voices of others, we attribute it to ''ineffability,'' or lack of communication skills on their part.…”
Section: Facilitating Voice In Those Traditionally Excludedmentioning
Recent conceptualizations of sustainable global development have reflected societal concerns not only with environmental stewardship, but also with social amelioration. However, the tripartite goals of corporate profitability, environmental protection, and social responsiveness are unlikely to be achieved through conventional models of globalization. The emergent approach known as sustainable global enterprise provides a promising strategic alternate, but requires the development of “native capabilityâ€\x9D [Hart, S. L.: 2005, Capitalism at the Crossroads: The Unlimited Business Opportunities In Solving the World’s Most Difficult Problems. (Pearson Education, Inc., Publishing as Wharton School Publishing, Upper Saddle River, NJ)] that comprises specific relational competencies not typically required by traditional transnational models. This article demonstrates the usefulness of an ethic of care for enhancing understanding of the competencies comprising native capability, and, provides practical insights from a care approach on the development of those skills. Copyright Springer Science+Business Media B.V. 2007corporate social responsibility, ethic of care, sustainable development, sustainable global enterprise,
“…An individual can give voice to their own knowledge and experiences, but unless there is authentic engagement by others, until this voice is attended to, or given uptake by others, it does not exist. In this regard, it is important to distinguish between ''ineffability,'' and, ''inaudibility'' (Hornsby, 1995). Sometimes when we fail to hear the true voices of others, we attribute it to ''ineffability,'' or lack of communication skills on their part.…”
Section: Facilitating Voice In Those Traditionally Excludedmentioning
Recent conceptualizations of sustainable global development have reflected societal concerns not only with environmental stewardship, but also with social amelioration. However, the tripartite goals of corporate profitability, environmental protection, and social responsiveness are unlikely to be achieved through conventional models of globalization. The emergent approach known as sustainable global enterprise provides a promising strategic alternate, but requires the development of “native capabilityâ€\x9D [Hart, S. L.: 2005, Capitalism at the Crossroads: The Unlimited Business Opportunities In Solving the World’s Most Difficult Problems. (Pearson Education, Inc., Publishing as Wharton School Publishing, Upper Saddle River, NJ)] that comprises specific relational competencies not typically required by traditional transnational models. This article demonstrates the usefulness of an ethic of care for enhancing understanding of the competencies comprising native capability, and, provides practical insights from a care approach on the development of those skills. Copyright Springer Science+Business Media B.V. 2007corporate social responsibility, ethic of care, sustainable development, sustainable global enterprise,
“…Dotson defines epistemic violence as “a refusal, intentional or unintentional, of an audience to communicatively reciprocate a linguistic exchange owing to pernicious ignorance” (Dotson , 238). Audiences exhibit communicative reciprocity when they “recognize one another's speech as it is meant to be taken” (Hornsby , 134; quoted in Dotson , 237). In other words, reciprocity occurs when audiences successfully grasp what speakers mean to communicate.…”
Section: Dotson On Epistemic Violencementioning
confidence: 99%
“…When there is reciprocity among people, they recognize one another's speech as it is meant to be taken: An audience who participates reciprocally does not merely (1) understand the speaker's words but also, in (2) taking the words as they are meant to be taken, satisfies a condition for the speaker's having done the communicative thing she intended. (Hornsby , 134)…”
Section: Reciprocity and Emotionmentioning
confidence: 99%
“…When there is reciprocity among people, they recognize one another's emotions as they are in fact expressed: An audience who participates reciprocally does not merely (1) recognize the actor's emotions but also, in (2) recognizing these emotions, satisfies a condition for the actor having signaled the emotions in question. (see Hornsby , 134)…”
I expand upon Kristie Dotson's concept of “epistemic violence” by identifying another type of epistemic violence that arises in the context of nonverbal communication. “Emotional misperception,” as I call it, occurs when the following conditions are met: (1) A misreads B's nonlinguistic expression of emotion, (2) owing to reliable ignorance, (3) harming B.
“…Where can a public debate be held?” And then, on a hot summer day, two women of the same age, two close friends having lunch together, realized that they were not in the same boat as far as free speech and access to an open space are concerned. For free speech, as Rae Langton and Jennifet Hornsby have brilliantly explained (Langton 1993; Hornsby 1995a), is not just about talking or uttering what you want. It is also about being heard.…”
Edited by Penelope DeutscherMickle Le Dceuff discusses the revival of feminism in France, including the phenomenon of state-sponsored feminism, such as government support for "parity": equal numbers of women and men in government. Le Dceuffanalyzes the strategically patchy application of this revivaland remains wary about it. Turning to the work of seventeenth-century philosopher Gabrielk Suchon, Le Dceuff considers her concepts offreedom, servitude, and active citizenship, which may well, she argues, have influemzedJean-Jacques Rousseau. Le Dceufffavorably juxtaposes the active citizenship defended by Suchon with the kind of citizenship implicitly supported by recent French government feminism.
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