In a Different Voice is the little book that started a revolution, making women's voices heard, in their own right and with their own integrity, for virtually the first time in social scientific theorizing about women. Its impact was immediate and continues to this day, in the academic world and beyond.

When a member of an organization has to make a decision or act in a way that may benefit some stakeholders at the expense of others, ethical dilemmas may arise. This paper examines ethical sensitivity regarding the duties to clients and owners (principals), employees (agents), and responsibilities to society (third parties). Within this framework, ethical perceptions of male and female managers are compared between the U.S. and Turkey – two countries that differ on power distance as well as the individualism/collectivism (...) dimensions. Our results show that ethical sensitivity varies depending upon whether the interests of principals, agents, or third parties are affected by a given ethical dilemma. We also find that, contingent upon the principal-agent–society relationships, the nationality and gender of the decision-maker influences ethical sensitivity. (shrink)

Though traditional accounts of moral development focus on the development of rational and deliberate thinking, recent work in developmental affective neuroscience suggests that moral cognition is tightly related to affective and emotional processing. Functional magnetic resonance imaging studies show age-related changes in response to empathy-eliciting stimuli, with a gradual shift from the monitoring of somatovisceral responses in young children mediated by the amygdala, insula and medial aspect of the orbitofrontal cortex, to the executive control and evaluation of emotion processing implemented (...) by the ventromedial prefrontal cortex in older participants. These data indicate that the development of moral reasoning involves the increasing integration of empathic emotion-related somatovisceral responses with more complex social-reasoning abilities. (shrink)

The inconsistent definition of empathy has had a negative impact on both research and practice. The aim of this article is to review and critically appraise a range of definitions of empathy and, through considered analysis, to develop a new conceptualisation. From the examination of 43 discrete definitions, 8 themes relating to the nature of empathy emerged: “distinguishing empathy from other concepts”; “cognitive or affective?”; “congruent or incongruent?”; “subject to other stimuli?”; “self/other distinction or merging?”; “trait or state influences?”; “has (...) a behavioural outcome?”; and “automatic or controlled?” The relevance and validity of each theme is assessed and a new conceptualisation of empathy is offered. The benefits of employing a more consistent and complete definition of empathy are discussed. (shrink)

Empathy is essential for healthy relationships and overall well-being. Affective empathy is the emotional response to others’ distress and can take two forms: personal distress or empathic concern. In Western cultures, high empathic concern and low personal distress have been implicated in increased prosocial behaviour and better emotion management and peer relations. Various factors have been examined with respect to affective empathy, but the role of culture has received little attention. Previous work suggests that children from East Asian cultures compared (...) to those from Western cultures experience greater personal distress and less empathic concern, but no work has specifically examined these differences in adolescents or individuals who identify as ‘bicultural’. The current research examines cultural differences in affective empathy using the Interpersonal Reactivity Index in an adolescent and young adult sample and examines how empathy relates to social-emotional health in bicultural individuals. Consistent with research on children, East Asian adolescents reported greater personal distress and less empathic concern than their Western counterparts. The bicultural individuals’ scores fell in between the East Asian and Western groups, but revealed significant differences from their ‘uni-cultural’ peers, demonstrating shared influences of community and family. Importantly, however, the relationship between affective empathy and social-emotional health in bicultural individuals was the same as for Western individuals. The current results provide an important first step in understanding the different cultural influences on empathic responding in a previously understudied population ‐ bicultural individuals. (shrink)

Olwen Bedford and Kwang-Kuo Hwang, Guilt and Shame in Chinese Culture: A Cross-cultural Framework from the Perspective of Morality and Identity, pp. 127–144.This article formulates a cross-cultural framework for understanding guilt and shame based on a conceptualization of identity and morality in Western and Confucian cultures. First, identity is examined in each culture, and then the relation between identity and morality illuminated. The role of guilt and shame in upholding the boundaries of identity and enforcing the constraints of morality is (...) then discussed from the perspective of each culture. The developed framework is then applied the emotions of guilt and shame in Chinese culture drawing on previous field research. Implications for future research are discussed. (shrink)

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.