Recent research explores the high proliferation of conspiracy theories about COVID-19 vaccination, and their potential effects within digital media environments. By means of a 2 × 2 experimental design (N = 945) conducted in Romania, we explore whether exposure to media messages promoting conspiracy theories about vaccination versus media messages debunking such conspiracy narratives could influence people’s intention to either support or argue against vaccination in front of their friends and family (interpersonal influence). We also analyze the moderation effects of (...) education and critical thinking. Main results show that both conspiracy and counter-conspiracy media content about vaccination negatively affect people’s willingness to discuss the topic with others, which offers support for a silencing effect. Education and critical thinking moderate the main effects, but only to some extent and in certain experimental conditions. (shrink)

The recent Dutch homo-emancipation policy has identified religious communities, particularly within migrant populations, as a core target group in which to make homosexuality more ‘speakable’. In this article we examine the paradoxical silencing tendencies of this ‘speaking out’ policy on queer Muslim organisations in the Netherlands. We undertake this analysis as the Dutch government is perhaps unique in developing an explicit ‘homo-emancipation’ policy and is often looked to as the model for sexuality politics and legal redress in relation to (...) inequalities on the basis of sexual orientation. We highlight how the ‘speakability’ imperative in the Dutch homo-emancipation policy reproduces a paradigmatic, ‘homonormative’ model of an ‘out’ and ‘visible’ queer sexuality that has also come to be embedded in an anti-immigrant and specifically anti-Muslim discourse in the Netherlands. Drawing on the concept of habitus, particularly in the work of Gloria Wekker, we suggest that rather than relying on a ‘speakability’ policy model, queer Muslim sexualities need to be understood in a more nuanced and intersecting way that attends to their lived realities. (shrink)

The recent Dutch homo-emancipation policy has identified religious communities, particularly within migrant populations, as a core target group in which to make homosexuality more ‘speakable’. In this article we examine the paradoxical silencing tendencies of this ‘speaking out’ policy on queer Muslim organisations in the Netherlands. We undertake this analysis as the Dutch government is perhaps unique in developing an explicit ‘homo-emancipation’ policy and is often looked to as the model for sexuality politics and legal redress in relation to (...) inequalities on the basis of sexual orientation. We highlight how the ‘speakability’ imperative in the Dutch homo-emancipation policy reproduces a paradigmatic, ‘homonormative’ model of an ‘out’ and ‘visible’ queer sexuality that has also come to be embedded in an anti-immigrant and specifically anti-Muslim discourse in the Netherlands. Drawing on the concept of habitus, particularly in the work of Gloria Wekker, we suggest that rather than relying on a ‘speakability’ policy model, queer Muslim sexualities need to be understood in a more nuanced and intersecting way that attends to their lived realities. (shrink)

The recent Dutch homo-emancipation policy has identified religious communities, particularly within migrant populations, as a core target group in which to make homosexuality more ‘speakable’. In this article we examine the paradoxical silencing tendencies of this ‘speaking out’ policy on queer Muslim organisations in the Netherlands. We undertake this analysis as the Dutch government is perhaps unique in developing an explicit ‘homo-emancipation’ policy and is often looked to as the model for sexuality politics and legal redress in relation to (...) inequalities on the basis of sexual orientation. We highlight how the ‘speakability’ imperative in the Dutch homo-emancipation policy reproduces a paradigmatic, ‘homonormative’ model of an ‘out’ and ‘visible’ queer sexuality that has also come to be embedded in an anti-immigrant and specifically anti-Muslim discourse in the Netherlands. Drawing on the concept of habitus, particularly in the work of Gloria Wekker, we suggest that rather than relying on a ‘speakability’ policy model, queer Muslim sexualities need to be understood in a more nuanced and intersecting way that attends to their lived realities. (shrink)

While researchers have studied how white silence protects white innocence and white ignorance, in this essay Barbara Applebaum explores a form of white silence that she refers to as “listening silence” in which silence protects white innocence but does not necessarily promote resistance to learning. White listening silence can appear to be a constructive pedagogical tool for teaching white students about their implication in the perpetuation of racism. The truth of white students' listening may make it seem as if silence (...) promotes what George Yancy refers to as “tarrying” with a critique of whiteness. Applebaum argues, however, that white listening silence is itself a manifestation of complicity and needs to be disrupted. This examination expands discussions of white silence in the scholarship not by providing a formula for when silence is or is not pedagogically necessary, but rather by demonstrating that listening silence is not a form of “tarrying.” The first section examines the unique features of listening silence and the relationship between silence, ignorance, and innocence. The second section critically examines white listening silence in cross-cultural dialogues and draws upon the work of Linda Martin Alcoff to argue that listening silence must be understood within the discursive context in which it is practiced. Finally, three implications of this emphasis on the discursive context for the role of silence in tarrying with the critique of whiteness are discussed. (shrink)

This study explores the psychological mechanism underlying and the boundary condition affecting the relationship between leader unethical pro-organizational behavior (UPB) and subordinate silence. Drawing on social cognitive theory (SCT), we posit that leader UPB may decrease subordinate moral ownership, which in turn might trigger subordinate silence; we further hypothesize that corporate social responsibility (CSR) directed toward employees may weaken the relationship between leader UPB and subordinate moral ownership as well as the indirect relationship between leader UPB and subordinate silence via (...) subordinate moral ownership. A time-lagged survey of a sample consisting of 304 leader–subordinate dyads located in China supports the hypothesized moderated mediation model. This research explores the consequences of UPB and provides guidelines for practitioners. (shrink)

Physicians, nurses, and healthcare professional students openly participated in the medical atrocities of the Shoah. In this paper, a physician-bioethicist and nurse-bioethicist examine the role of hierarchical power imbalances in medical education, which often occur because trainees are instructed ‘to do so’ by their superiors during medical education and clinical care. We will first examine the nature of medical and nursing education under National Socialism: were there cultural, educational, moral and legal pressures which entrenched professional hierarchies and thereby commanded obedience (...) in the face of an ever-diminishing individual and collective conscience? We will then outline relevant parallel features in modern medical education, including the effects of hierarchy in shaping ethical decision making and conscience formation. We then propose several solutions for the prevention of the negative effects of hierarchical power imbalances in medical education: universal Holocaust education in medical and nursing schools; formative and experiential ethics instruction, which teaches students to ‘speak up’ when ethical issues arise; acceptance of, and adherence to, a personalistic philosophical anthropology in healthcare; support for rigorous conscience protection laws for minority ethical views that respect the role of integrity without compromising patient care. (shrink)

Previous research has shed light on the detrimental effects of abusive supervision. To extend this area of research, we draw upon conservation of resources theory to propose a causal relationship between abusive supervision and psychological distress, a mediating role of psychological distress on the relationship between abusive supervision and employee silence, and a moderating effect of the supervisor–subordinate relational context on the mediating effect of abusive supervision on silence. Through an experimental study, we found the causal path linking (...) abusive supervision and psychological distress. Results of both the experimental study and a field study provided evidence that psychological distress mediated the relationship between abusive supervision and silence. Lastly, we found support that this mediation effect was contingent upon the relational context in Study 2 but not in Study 1. We discuss implications for theory and practice. (shrink)

Silencing is usually explained in terms of conventionalism about the nature of speech acts. More recently, theorists have tried to develop intentionalist theories of the phenomenon. I argue, however, that if intentionalists are to accommodate the conventionalists' main insight, namely that silencing can be so extreme as to render certain types of speech act completely unavailable to victims, they must take two assumptions on board. First, it must be possible that speakers' communicative intentions are opaque to the speakers (...) themselves. Secondly, it needs to be assumed that structural oppression can have hidden psychological effects on its victims. Since both assumptions can be motivated independently, I argue that silencing can be fully understood without appealing to linguistic conventions. (shrink)

Various philosophers discuss perlocutionary silencing, but none defend an account of perlocutionary silencing. This gap may exist because perlocutionary success depends on extralinguistic effects, whereas silencing interrupts speech, leaving theorists to rely on extemporary accounts when they discuss perlocutionary silencing. Consequently, scholars assume perlocutionary silencing occurs but neglect to explain how perlocutionary silencing harms speakers as speakers. In relation to that shortcoming, I defend a novel account of perlocutionary silencing. I argue that speakers (...) experience perlocutionary silencing when they are illegitimately deprived of perlocutionary influence on a conversation in which they are active participants, where perlocutionary influence on the conversation relates to speech-related perlocutionary goals meant to influence the conversation or conversational direction. Thus, this account grounds perlocutionary silencing in linguistic phenomena and characterizes perlocutionary silencing in a way that explains why those who experience perlocutionary silencing are harmed as speakers. Moreover, this account explains how perlocutionary silencing harms speakers as conversational participants in a way that cannot be captured by illocutionary or locutionary silencing, for a speaker may be perlocutionarily silenced despite illocutionary success. Consequently, the account explains why “All Lives Matter” silences Black Lives Matter and “Not All Men” silences women sharing experiences of sexual harassment. (shrink)

Rising negative emotions are like “time bombs” that impede productivity in the workplace. The present investigation provides an insight into the effects of defensive silence and defensive voice on counterproductive work behavior through knowledge hiding in the context of knowledge workers in Chinese academic institutions. Partial least square structural equation modeling was applied to the current samples. The study obtained conjecture the proposed mediating role of knowledge hiding between the negative working attitude and counterproductive work behavior, which is against the (...) organizational norms and performance. The result indicates that the positive relationships exist from defensive silence and defensive voice to counterproductive work behavior, mediated by knowledge hiding. This study links knowledge hiding literature and stimulus-organism-response to better explore the academic behavior in a knowledge setting. (shrink)

Silence, Implicite et Non-Dit chez Rousseau/Silence, the Implicit, and the Unspoken in Rousseau prend acte d'un grand nombre de publications ayant trait à l'analyse par Rousseau des langues et du langage, de la parole par rapport à l'écriture, de la voix (y compris la voix de la nature). Mais ce volume se consacre tout particulièrement au fonctionnement et aux effets du silence, de l'implicite et du non-dit dans la pensée de Rousseau. Son approche est à la fois polyvalente et cohérente, (...) et ses réflexions sur le silence sont associées à d'autres préoccupations esthétiques, politiques, et morales de son œuvre. Silence, Implicite et Non-Dit chez Rousseau/Silence, the Implicit, and the Unspoken in Rousseau capitalizes on a great number of publications dealing with Rousseau's analysis of languages and language, speech versus writing, of voice (including the voice of nature). But this volume is particularly dedicated to the study of the functioning and the effects of silence, the implicit and the unspoken in Rousseau's thought. His approach is both polyvalent and consistent, and his reflections on silence are associated with other aesthetic, political, and moral concerns in his work. (shrink)

Silence often plays a significant role in Christian experience and practice. However, the varieties of silence and the effects of silence for good and. bad merit examination. It is important to distinguish between physical, auditory, and metaphorical silence, and bet- ween experiencing silence as "quiet" and experiencing silence as keeping quiet . Silence can be an instrumental good as well as an expressive good, a concomitant good, or a constitutive good. Christian monks, theologians, and other thinkers sometimes identify experiences of (...) silence, for example, as light or dark, as spatially vast or enclosed, and as temporal or atemporal. Practices of silence can bring persons closer to God, though a kenotic spirituality; of silence and a stress on solitude create perils for some members of religious orders, such as Carthusians. The chief aim of this article is to show, with philosophical techniques, how silence .can be good in manifold ways and even, perhaps, an ideal. (shrink)

In this paper, I develop two criticisms of Miranda Fricker’s attempt to offer an interpretation of MacKinnon’s claim that pornography silences women that conceives of the silencing in question as an extreme form of testimonial injustice. The intended contrast is with the speech act theoretical model of silencing familiar from Rae Langton and Jennifer Hornsby, who appeal to MacKinnon’s claim to argue against the standard liberal line on pornography, which takes a permissive stance to be demanded by a (...) right to freedom of speech. Fricker’s alternative suggestion is that women are the victims of ‘an especially acute form of testimonial injustice’, due to the kind of dehumanizing bad sexual ideology peddled in much pornography. Fricker suggests that both notions of silencing are coherent possibilities, but that ‘the epistemic model describes the more empirically likely possibility, simply because it requires less erosion of women’s human status before the silencing effect kicks in’. I question the truth of this advertised advantage of Fricker’s epistemic account of silencing, but also its relevance to philosophical debates about pornography and silencing. Second, I raise a concern about theorizing about sexual refusal as a kind of testimony, as Fricker does. (shrink)

The model organism Saccharomyces cerevisiae is providing new insights into the molecular and cellular changes that are related to aging. The yeast protein Sir2p (Silent Information Regulator 2) is a histone deacetylase involved in transcriptional silencing and the control of genomic stability. Recent results have led to the identification of Sir2p as a crucial determinant of yeast life span. Dosage, intracellular localization, and activity of Sir2p all have important effects on yeast longevity. For instance, calorie restriction apparently increases yeast (...) life span by increasing Sir2p activity. Since Sir2p‐related proteins have been identified in many prokaryotic and eukaryotic organisms, the fundamental principles derived from the studies in yeast may prove valuable in directing our future research toward an understanding of the mechanisms of aging in higher eukaryotes. BioEssays 23:327–332, 2001. © 2001 John Wiley & Sons, Inc. (shrink)

The naïve view of temporal experience (Phillips, in: Lloyd D, Arstila V (eds) Subjective time: the philosophy, psychology, and neuroscience of temporality, forthcoming-a) comprises two claims. First, that we are perceptually aware of temporal properties, such as succession and change. Second, that for any temporal property apparently presented in experience, our experience itself possesses that temporal property. In his paper ‘Silencing the experience of change’ (forthcoming), Watzl argues that this second naïve inheritance thesis faces a novel counter-example in the (...) form of the striking motion silencing effects recently demonstrated by Suchow and Alvarez (Curr Biol 21(2):140–143, 2011). Here I clarify the form which any counter-example to naïve inheritance must take. I then explain how, on a plausible, rival ‘crowding’ interpretation of Suchow and Alvarez’s data, motion silencing poses no more of a threat to naïve inheritance than standard cases of change blindness. (shrink)

To explore literary silence is to explore the relationships between literary texts and the silence of the ineffable. Philosophical and critical accounts tend to operate with a dualistic understanding of silence as the negative other of text. This study, however, seeks to place silence within the literary text. Central to this theoretical endeavour are thinkers like Blanchot, Derrida, Gadamer and Vattimo, and the result is a fundamental challenge to our ideas of silence and text. The study continues to draw on (...) the ideas of Kierkegaard and Bataille to develop an effective methodology for reading such literary silences. (shrink)

Silence in court: the devaluation of the stories of nurses in the narratives of health lawThis paper sets out to address one of the major findings from an extensive analysis of case law involving nurses from 1904 to 1999. The 180 cases were collected from the civil, coronial, professional and industrial jurisdictions of Australia, Canada and the UK. It specifically examines the way in which nurses’ voices and experiences are excluded from legislation and case law, and the resultant effect (...) which this has on the status of the nurse in clinical and healthcare decision‐making. It addresses two of the many issues which emerged from the research, but which are particularly problematic for nurses. The first is that doctors are not necessarily required to heed the clinical concerns of nurses, and the second is that nurses are not necessarily expected to intervene to prevent imminent harm to the patient. This paper also suggests some possible solutions to these issues. (shrink)

This paper is about the interconnectedness of the realm of language with that of social interactions, constitutive of all human communities. Arguing against the traditional and still present primacy of the rationally based understanding of language, I wish to stress the possibility of another approach to language, strongly related to the question of the Other. Relying on the idea that the Other is a constitutive part of any linguistic situation, I wish to inspect how it is possible for the voice (...) of the Other to be suppressed or silenced, and if that is the case, how we should understand the silence of the Other. The main result of my findings is that the silence of the Other is not only meaningful, but that it can have positive social and political effects, including the enhancement of the sensitivity for the various modalities of the voice of the Other. (shrink)

This chapter explores the concept of judgmentalism: what it is and why it’s morally problematic. After criticizing an account offered by Gary Watson, the paper argues for a broader understanding of what it is to be judgmental, encompassing not just the overall beliefs that we form about someone else, but also the very pattern of our thoughts about those with whom we are involved in interpersonal relationships. The thesis is that to care about someone is to be oriented toward them, (...) or to see them through a particular mental lens, in a way that produces a particular pattern of salience and silence. That is: caring about someone (at least ideally) has the effect of making some features of that person particularly salient, and silencing or screening off other features from one’s consciousness. One is aptly described as judgmental when one’s thoughts do not display this sort of pattern, indicating a failure to fully adopt the orientation that constitutes properly caring about the person. (shrink)

Over the past few decades, Indigenous communities have successfully campaigned for greater inclusion in decision-making processes that directly affect their lands and livelihoods. As a result, two important participatory rights for Indigenous peoples have now been widely recognized: the right to consultation and the right to free, prior and informed consent (FPIC). Although these participatory rights are meant to empower the speech of these communities—to give them a proper say in the decisions that most affect them—we argue that the way (...) these rights have been implemented and interpreted sometimes has the opposite effect, of denying them a say or ‘silencing’ them. In support of this conclusion we draw on feminist speech act theory to identify practices of locutionary, illocutionary, and perlocutionary group silencing that arise in the context of consultation with Indigenous communities. (shrink)

Jean-Jacques Rousseau devoted an important chapter of his Social Contract to the dictatorship. Carl Schmitt interpreted Rousseau’s chapter as marking the transition from ‘commissarial’ to ‘sovereign dictatorship’. This article argues that Schmitt’s interpretation is historically and conceptually inaccurate. Instead of paving the way for sovereign dictatorship, Rousseau carefully distinguished the dictatorship from the people’s sovereign authority. Taking position in the ‘debate’ between Bodin and Grotius on the relation between dictatorship and sovereignty, he argued that the dictator could provisionally suspend the (...) people’s sovereign authority, but not abolish it. More particularly, the dictator did not possess the power to make generally binding laws, which had to remain the exclusive authority of the popular assembly. However, this did not prevent Rousseau from recognizing the dictatorship as a means for democratic reform. Rousseau thus conceived of the dictatorship as a time-limited and revocable commission to protect the constitution and to provide for a more stable and effective state organization based on the principle of popular sovereignty. (shrink)

As a victim of child abuse who proved my claims in a landmark civil suit, there have been many attempts to silence and discredit me. This article provides an overview of my court case and its effects.

To explore literary silence is to explore the relationships between literary texts and the silence of the ineffable. It is to enquire what dynamics texts develop as they strive to 'say the unsayable', and it is to think literature as a silence that speaks itself. This study describes these literary and silent dynamics through readings of Pascal's Pensées, Rousseau's Rêveries, and Beckett's trilogy Molloy, Malone meurt, and L'Innommable. It contributes to our understanding of three major writers and challenges our idea (...) of what silence is. The subject of silence and of the ineffable has a long philosophical and critical tradition. A careful study of this tradition reveals the dominance of a limiting dualistic understanding of silence and its relationship to noise or language: silence becomes the negative other, the beyond, about which there remains nothing to say. The study of literary silence seeks rather to trace a language that becomes its own silence. It compromises the attempt to think a silence that moves within and through texts, that is inherent to the literary expression. Central to this theoretical endeavour are thinkers like Derrida, Deleuze, Gadamer, and Vattimo. The theoretical understanding of silence permits an effective methodology for reading literary silence. Notions of repetition, the aporia and the implosion, which are developed in reference to Kierkegaard and Bataille, describe textual strategies of literary silence and structure the readings. Finally, the reading of literary silence has its point of reference in writers like Mallarmé, Blanchot, and Beckett. It is their texts that have taught us to become topological readers, to move in and out of texts' movements; they have shown us how the literary expression is irreducible to linear, meaning oriented language. As readers of such texts we have been prepared to read the dynamics of the unsayable, and finally to start discerning the silences of the literary. (shrink)

To explore literary silence is to explore the relationships between literary texts and the silence of the ineffable. It is to enquire what dynamics texts develop as they strive to 'say the unsayable', and it is to think literature as a silence that speaks itself. This study describes these literary and silent dynamics through readings of Pascal's Pensées, Rousseau's Rêveries, and Beckett's trilogy Molloy, Malone meurt, and L'Innommable. It contributes to our understanding of three major writers and challenges our idea (...) of what silence is. The subject of silence and of the ineffable has a long philosophical and critical tradition. A careful study of this tradition reveals the dominance of a limiting dualistic understanding of silence and its relationship to noise or language: silence becomes the negative other, the beyond, about which there remains nothing to say. The study of literary silence seeks rather to trace a language that becomes its own silence. It compromises the attempt to think a silence that moves within and through texts, that is inherent to the literary expression. Central to this theoretical endeavour are thinkers like Derrida, Deleuze, Gadamer, and Vattimo. The theoretical understanding of silence permits an effective methodology for reading literary silence. Notions of repetition, the aporia and the implosion, which are developed in reference to Kierkegaard and Bataille, describe textual strategies of literary silence and structure the readings. Finally, the reading of literary silence has its point of reference in writers like Mallarmé, Blanchot, and Beckett. It is their texts that have taught us to become topological readers, to move in and out of texts' movements; they have shown us how the literary expression is irreducible to linear, meaning oriented language. As readers of such texts we have been prepared to read the dynamics of the unsayable, and finally to start discerning the silences of the literary. (shrink)

As companies are transforming their branding, marketing, operations, and research and development by running online communities to build their core competitive advantages in the digital era, the silent majority is still the norm in the online community and has become the focus of online community operations. Thus, it has become the core issue that why silent behavior of online community members occurs and its impact on operation performance of the online community. According to the traditional theory of organizational behavior, this (...) study focuses on the theoretical model of the relationship between proactive personality, silent behavior of online community members, and operation performance of the online community, and further analyzes the impact of community identification on these relationships. Eight hundred online community members in China participated in this study. The results indicate that: proactive personality has a significant negative impact on acquiescent silent and defensive silent behavior of the online community members, and a significant positive impact on prosocial silent behavior of the online community members; The acquiescent silence and defensive silence have a significant negative impact on online community operation performance, whereas prosocial silence has a significant positive impact on community operation performance; The acquiescent silence and defensive silence have a significant mediating effect on the relationship between proactive personality and community operation performance; Online community identification has a moderating effect on the relationship between silent behavior and online community operation performance. The study proposes the mechanisms and double-edged sword effects of the silent behavior of online community members from the perspective of personality traits. On the one hand, it generalizes the research of traditional organizational silent behavior theory to the context of the online community. On the other hand, it provides reference and inspiration for the theoretical research and practical management of silent behavior of online community members. (shrink)

While the demise of Enron has raised a number of interesting issues, such as proper governance of large corporations, and the effectiveness and efficiency of statutory direction and regulatory mechanisms, the lack of meaningful vocal stakeholder stewardship has not been one of them. While the relative “silence” of Enron’s stakeholders (watchdogs) could simply have been a communication glitch, or a temporary lapse in social morality, an understanding of hat was not said and why, could well be a significant requisite in (...) formulating meaningful measures to preclude future Enrons. Why weren’t the watchdogs barking? Why had the stakeholder alert system shut down? Further, what are the implications for then and now of this quiescence? Since Enron’s demise many questions have been asked and answered about what went wrong. But little has been said about why the stakeholders failed to speak out by exercising their fiduciary responsibilities. This paper takes a closer look at the behavior of some key Enron stakeholders. (shrink)

In a world of constant "progress", The Silence of God reminds us of the importance of the permanent things. In this engaging book, the Spanish philosopher Rafael Gambra chronicles the destructive effects of progressivism on human society. He demonstrates how the technological advances of the past five hundred years have given man a false sense of mastery - and a false sense that the traditional structures that reconciled man with his surroundings and his mortality are now obsolete.

The main purpose of this paper is to draw attention to an important part of Habermas’ critique of genetic enhancement, which has been largely ignored in the discussion; namely his use of Kierkegaard’s reflections on the existential conditions for becoming one-self from Either/or and the Sickness unto Death. It will be argued that, although Habermas presents some valuable and highly significant perspectives on the effect of genetic enhancement on the individual’s self-understanding and ability to experience him- or herself as (...) a free and equal individual, he does not succeed in working out a consistent argument. The claim is that he fails to explain how the existential analysis is related to his reflections on the sociological and psychological impacts of genetic enhancement in the realm of communicative action. It is this lack of theoretical clarity, which seems to render Habermas vulnerable to some of the critique which has been raised against his theory from a number of different scientific disciplines and areas of research. Hence, the first part of the paper provides some examples of the nature and variety of this critique, the second part presents Habermas’ own critique of genetic enhancement in the context of a dispute between so-called ‘liberal’ and ‘conservative’ arguments, and finally, the third part discusses the limits and possibilities of his position in a future debate about genetic enhancement. (shrink)

This article examines the use of silent protests to resist state denial and appropriation of activist narratives. Drawing from feminist literary studies, I conceptualize silence as a pluralistic, multifaceted, and multi-sited force. Through an analysis of several modalities of silence employed during Iran's 2009 election protests, I explore tensions between acts of silencing and silence as an act of dissent. I argue that silent protest is both an effect of—and resistance against—geopolitical conditions that subject Iranian citizens to state (...) silencing. In this article, I examine: the geopolitical conditions that enabled the silencing of Iranian citizens; meanings and interpretations of silent protests within Iran and internationally; the relationship among embodiment, scale, and visibility of Iranian protesters. I conclude with thoughts on reading silences across borders, while questioning the efficacy of silent protests in places considered geostrategically insignificant to the international community. (shrink)

No other field of literature can quite equal the drama in its faithful representation of life. A solid jolt of reality can connect the audience to the primeval human instincts not readily understood in everyday life. Confronted by conscience, it is natural for a person to seek closure and meaning to achieve catharsis that sometimes drama can provide when real life cannot. The study aims to examine Danilo’s character in relation to his seeming indifference to the indignation of his parents (...) and the town folks at the heartless father of Sepang Loca’s child; to identify the various instances that allude or point to him as the criminal; and, to analyze his behavior, feelings and thoughts about the phenomenon. The descriptive method is used to (a) trace his social background and moral values; (b) reveal Danilo’s crime based on his actions, what he says or thinks, and his silences, and to infer if there has been any remorse on his part; and, (c) the role of the large black mole shaped like a teardrop that runs among sons of Danilo’s clan. The study tries to unravel the extent of Danilo’s crime, guilt and remorse. It is hoped that through his character, the play succeeds in stirring social conscience and kindling transformative energy to effect change in the way society deals with idiots. Keywords – Literature, Filipino Play, guilt, remorse, descriptive method, Philippines. (shrink)

This paper investigates critically the approaches to picturebooks as used in the history of philosophy for children movement. Our concern with picturebooks rests mainly on Morteza Khosronejad's broader criticism that children's literature has been treated instrumentally by early founders of P4C, the consequence of which is abolishing the independent voice of this literature. As such it demands that we scrutinize the position of children's literature in the history of this educational program, as well as other genres and forms, including picturebooks (...) as a highly valued artistic-literary form to educationalists. In our inquiry, we probe, therefore, the transition of approaches to picturebooks concomitantly with the investigation of the transition of approaches to children's literature. This research evinces that some later scholars and practitioners of P4C have departed significantly not only from Lipman's approach to children's literature and picturebooks, but also from his conceptualization of childhood and philosophy for children. Meanwhile, it demonstrates that in spite of P4C scholars' taking effective steps to address children's literature in general and picturebooks in particular, there are some steps for them to take in order to fully recognize this literature as an independent branch of knowledge and picturebooks as artistic-literary unique works. While revealing the limitations and paradoxes that P4C scholars continue to deal with, in this article, we see Khosronejad's earlier idea as a suggestion to overcome the instrumentalization of children's literature and picturebooks in P4C. Fundamental dialogue with children's literature theorists particularly those of picturebooks will open new horizons to the realization of our suggestion. (shrink)

Ageism is a common phenomenon in the workplace, despite being unethical. Although previous studies have explored the many negative effects of ageism on employees, employee silence has rarely been empirically tested as a negative outcome. Therefore, we explored the positive relationship between ageism and employee silence and its underlying mechanism. A total of 416 working adults completed two time-lagged surveys, with items measuring ageism, work alienation, organizational commitment, and employee silence, administered four weeks apart. The results indicate that work alienation (...) and organizational commitment have serial mediating effects on the relationship between ageism and employee silence. Ageism led to employees experiencing more work alienation, leading to harmful consequences for their organizational commitment and to employee silence. We discuss the theoretical and practical implications of our findings in this paper. (shrink)

The paper studies how leaders can break employee silence. Drawing upon self-determination theory, we argue that empowering leadership can activate employees’ intrinsic motivation such that employees are more willing to break the silence at work; furthermore, the effect is stronger when employees have high levels of job autonomy. We collected time-lagged and multi-source data in a large company to test our hypotheses. The results show that empowering leadership can reduce employee silence through enhancing their intrinsic motivation. The mediation (...) class='Hi'>effect and and the boundary effect of job autonomy on the mediation effect are all supported. This paper contributes to the literature on leadership, employee silence, and job design characteristics. (shrink)

A central frustration of recent political discourse is the consistent reduction of politically relevant factual and critical speech to mere expression of partisan commitment. Partisans of “the other side”—members of the other tribe—are viewed as de facto wrong, because partisans, even when their speech invokes mere facts or purportedly shared political principles. Ideally, democratic political discourse operates along at least two central dimensions: a dimension of shared factual, historical, and political assumptions, and a more contested dimension of interpretation, prioritization, and (...) evaluation that results in diverse and often competing understandings of what is good, and so of what is best to collectively pursue. Debates among advocates of competing conceptions of the good and partisans of diverse world views identifiable in terms of the second dimension are, on this picture, constrained and grounded by the shared factual and political commitments of the first, thus ensuring a meaningful basis for ongoing political engagement. While there is little reason to think this ideal has ever been perfectly realized, in recent political discourse statements that events have occurred, drugs are effective, or transparency is important in political conduct cannot seem to get uptake except as mere expressions of political partisanship any more than an actor on stage trying to convince her audience of the danger of a real fire that has broken out in the theater can get uptake for this claim except as an expression in a theatrical performance. In both cases, the real content and discursive intent of speech is undermined by the context in which it occurs. In the case of the actor on stage, the appropriate rules for uptake and interpretation are being followed, just to unfortunate effect. However, in the case of political discourse something seems to be wrong with the rules for uptake and interpretation that have come to dominate in many quarters. This essay relies on recent discussions of silencing and epistemic injustice to introduce the ideas of partisan silencing and hyper-partisan silencing in an attempt to say more precisely what has gone wrong with the rules for uptake and interpretation in political discourse. It then relies on Hannah Arendt’s analyses of truth and lies in politics to connect these phenomena to underlying features of political action and speech. Conditions of partisan and hyperpartisan silencing turn out to be a natural, if not inevitable, consequence of the relationship of truth-telling and deception to political action itself as Arendt understands this. Finally, the essay elaborates on two suggestive passages from Arendt’s 1967 essay “Truth and Politics” to propose potential strategies for resisting conditions of hyperpartisan silencing. Because hyper-partisan silencing itself imposes a certain discursive logic, there are kinds of political speech and action that might succeed in being understood as sincere and so in being persuasive—even in the face of hyper-partisan silencing—precisely because they challenge the assumptions that underpin this discursive logic itself. (shrink)

This article argues that, despite the efforts to expunge race from the European political sphere, racism continues to define the sociality of Europe. The post-war drive to replace race with other signifiers, such as culture or ethnicity, has done little to overcome the effects of the race idea, one less based on naturalist conceptions of hierarchical humanity, and more on fundamental conceptions of Europeanness and non-Europeanness. The silence about race in Europe allows European states to declare themselves non-racist, or even (...) anti-racist, while at the same time continuing to imply an inherent European superiority, which determines both international relationships and relationships with those seen as `in but not of Europe' within its domestic spheres. The article concludes by asking what the repercussions of this are in the context of the contemporary discourse on cohesion and integration that replaces multiculturalism as a possible way of living together in a Europe always less homogeneous in reality than it is commonly imagined to be. (shrink)

John McDowell claims that virtuous people recognize moral reasons using a perceptual capacity that doesn't include desire. I show that the phenomena he cites are better explained if desire makes us see considerations favoring its satisfaction as reasons. The salience of moral considerations to the virtuous, like the salience of food to the hungry, exemplifies the emotional and attentional effects of desire. I offer a desire-based account of how we can follow uncodifiable rules of common-sense morality and how some reasons (...) can be silenced in deliberation. I conclude by arguing that animals can be virtuous by having the right desires. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Another Look at Silence and Knowledge of God in Ignatius's Letter to the EphesiansRyan Patrick Budd"The man whose delight is in the Lord's teaching knows the art of sitting still in the right place."—Robert Alter, The Art of Biblical PoetryIn this essay, I attempt to supplement the better analyses of St. Ignatius of Antioch's Epistle to the Ephesians (Ign. Eph.) 14.1 through 15.3 with structural insights. The main fruit (...) of the analysis will be to affirm the "mystical" meaning of Ignatius's concept of "hearing Christ's silence": the mature believer, who truly understands Christ's word, will be able to hear the silence of Christ—meaning, to understand Christ's hidden and mysterious Godhead—because Christ dwells within the believer as in a temple. The essay will proceed in three sections: First, a review of the more substantive commentaries on "silence" in Ign. Eph. 14–15; second, a presentation of a potential structure of the passage and a commentary on what that structure, if correct, would yield; and third, a very brief confirmation of the findings by reference to themes in St. Paul's own Epistle to the Ephesians.Scholarly Commentary on Ignatius and "Silence"In discussing Ign. Eph. 14–15, scholars have come to a wide variety of views, for almost as many reasons, as to what Ignatius means when he says the following: [End Page 451]It is better to be silent and to be, than to speak and not be. Teaching is good, if the one speaking should do. There is, then, one Teacher, who "spoke and it came to be," and even the things he has done silently are worthy of the Father. The one truly hearing the word of Jesus can also hear his [Jesus's] silence, that he might be fully made, that he might act through what he says and be understood through his (the believer's) silence.(15.1–2)1There are, however, two predominant camps into which one could group the different scholarly opinions: the first camp holds that Ignatius merely is speaking about integrity, the correspondence between words and deeds;2 the second camp holds that he is enunciating a kind of Christian mysticism.3 Two prominent members of the second camp, Virginia Corwin and Gregory Vall, though quite distinct in their views of the bishop of Antioch, provide reasoning that I find decisive in favor of recognizing that Ignatius—while certainly emphasizing a true correspondence between words and deeds—carries the point further than simple moralizing.Virginia Corwin's "Reserve of Deity" and the Believer's Knowledge of ChristCorwin, in her analysis of the passage, points toward a "reserve" existing "behind" the visible works of Christ, which is to be identified with his invisible, and thus "silent," Godhead, which one who truly hears his word can also "hear." She acknowledges, however, that Ignatius first recognizes Christ as an example of a truly effective teacher due to the absolute [End Page 452] correspondence between his words and his acts. She writes, "Christ... is a teacher unlike most, since there is no contrast at all between his profession and his actions.... He has an absolute clarity and a complete lack of any hypocrisy."4 The result of this recognition is not to stress ethical integrity, however important: it is to argue that, because of the correspondence between Christ's words and his silent acts and his even more silent person, the one who knows his words can come to a deep, profound, and infallible knowledge of who he is, himself.Corwin argues that there is something more about this Teacher than the mere—though impressive—integrity of his message:But it is not only the integrity of the teacher that distinguishes him, but his unique power: "He spoke and it came to pass"; at these words to the minds of both the writer and the hearers of the letter must have occurred the image of the mighty acts of creation.... It is precisely because the words of Jesus are in a sense mighty acts that they must be seen in the larger perspective.5Which "larger perspective" she means... (shrink)

Much of what we understand about heterochromatin formation in mammals has been extrapolated from forward genetic screens for modifiers of position‐effect variegation (PEV) in the fruit fly Drosophila melanogaster. The recent identification of the HUSH (Human Silencing Hub) complex suggests that more recent evolutionary developments contribute to the mechanisms underlying PEV in human cells. Although HUSH‐mediated repression also involves heterochromatin spreading through the reading and writing of the repressive H3K9me3 histone modification, clear orthologues of HUSH subunits are not (...) found in Drosophila but are conserved in vertebrates. Here we compare the insights into the mechanisms of PEV derived from genetic screens in the fly, the mouse and in human cells, review what is currently known about the HUSH complex and discuss the implications of HUSH‐mediated silencing for viral latency. Future studies will provide mechanistic insight into HUSH complex function and reveal the relationship between HUSH and other epigenetic silencing complexes. (shrink)

Early in the history of liberalism, its most important proponents were concerned with freedom of religion. As polities and individuals now accept a dizzying array of religions, this has receded to the background for most theorists. It nonetheless remains a concern. Freedom of speech is a similar concern and very much in the foreground for theorists looking at the current state of academia. In this essay, I argue that inappropriate limits to freedom of religion and inappropriate limits to freedom of (...) speech—especially in the form of de-platforming on college campuses—both have, as one of their effects, what I call harms of silence. This means we ought not have those limits, so should seek to change them where they exist. (shrink)

The relationship between silence as non-speech and bilingualism in early childhood education is intricate. This article maps this relationship with the help of diverse theoretical entrances to a video-recorded everyday episode from a bilingual preschool in Sweden. Though this, three alternative readings of silence are produced. Thinking with Deleuzian philosophy, the aim is to consider how the different readings of silence require different understandings of both time and language and allow different bilingual child subjectivities. The different readings present silence as (...) development, strategy and intensity. Thinking with different dimensions of language as well as Chronos and Aion as different notions of time, the article shows that silence as development and silence as strategy are individually, chronologically and linguistically oriented readings. These allow viewing the bilingual child as more or less competent, active and powerful in relation to adults. Furthermore, silence as intensity is collectively produced as well as temporally unbounded, and produces the bilingual child, as involved in several material–semiotic relations capable of amazement. It is discussed whether, due to the evasive and inconsistent nature of silence, all three readings are equally possible. Nevertheless, they produce different effects and raise different questions concerning bilingual educational practice in the early years. (shrink)

Employees remaining silent about ethical aspects of work or organization-related issues, termed employee ethical silence, perpetuates misconduct in today’s business setting. However, how and why it occurs is not yet well specified in the business ethics literature, which is insufficient to manage corporate misconducts. In this research, we investigate how and when exploitative leadership associates with employee ethical silence. We draw from the conservation of resources theory to theorize and test a cognitive resource pathway (i.e., work meaningfulness) and a moral (...) resource pathway (i.e., moral potency) to explain the association between exploitative leadership and employee ethical silence. Results from two studies largely support our hypotheses that work meaningfulness and moral potency mediate the effect of exploitative leadership on ethical silence contingent on performance reward expectancy. Theoretical and practical implications are thoroughly discussed in the paper. (shrink)

This paper examines some recent trends in feminist epistemology. It argues that theories that make a priori claims to the effect that the structure of our body of knowledge must encode a masculine bias are both philosophically problematic and politically counterproductive, and it recommends a feminist methodology free from such general theoretical claims as best suited for the promotion of productive feminist thought and action.

In lieu of an abstract, here is a brief excerpt of the content:HumAnimality:The Silence of the AnimalDavid WoodDrawing Especially on Derrida and Agamben while looking over her shoulder at Foucault, Kalpana Seshadri’s central claim is that silence is not merely inscribed in discourse or in political life as the absence or negation of power, but can also be a site for transformation and resistance (Seshadri 2012). Derrida’s deconstruction weans us from any desire for a pure presence, whether in speech or (...) in silence, and draws us into the essential exteriorization he calls writing, which as gramme, trace, and program, opens onto the history and future of technology, and thereafter, the operations of power, in particular biopower, in the articulation of which Agamben in a way synthesizes Derrida and Foucault.Seshadri takes seriously the analogy between race discrimination and the human oppression of the animal. And yet the analogy is incomplete. Racial discrimination can be detected within unproblematically humanistic discourse and often in established legal concepts and frameworks, whereas speciesism needs to be more creative. Outcries over expressions such as “animal holocaust” show just how charged such analogical claims can be, and bring to the surface the complexities of their inscription in our political life and discourse.Seshadri focuses particularly on the paradoxes of autoimmunity (with Derrida) and sovereignty (with Agamben), the points at which the logics of life, power, and language break down, a process that can license both the reduction and curtailing of life (in slavery, in political oppression, and in factory farming), but which also allows for a different response. She writes of [End Page 193] “the possibilities that arise within regimes of domination to effectively annul, neutralize, or escape power in the very moment of its exercise” (Seshadri 2012, 19).Heidegger distinguishes between two reading strategies available to us when dealing with great thinkers, but which in effect are generalizable to anyone worth reading—first, frontal critique, going counter to the other, as he puts it, and second, going to their encounter (Heidegger 1976, 77). He adds that to take the latter path, one has to bring one’s own fundamental questions to the table. This may seem somewhat portentous, and it may seem too that one is merely using the other’s writing as a vehicle for exercising one’s own obsessions, but he is surely right. One’s own deep questions are never wholly personal, and there is no substitute for engagement with what is finally at stake.This is all to justify the line of response I am taking here. As I see it, Seshadri’s articulation of the “humAnimal” largely works on our conceptual protection and demarcation of the privilege of a certain concept of the human and the human subject, which, in the case of sovereignty, has a range of consequences that include but are far from limited to race and animal relations, and may even be distinctively applicable, as Spinoza or Deleuze might say, to what we imagine our bodies to be capable of. In this latter case what is being marked is not the plight of the animal but the impact of a certain discipline of life on the ways in which we live our own bodies. I am thinking in particular of that part of chapter 7, “HumAnimal Acts,” that deals with Philippe Petit’s high wire activity, in his particular his “agility” and, in a beautiful phrase, “exuberant body.”To be clear, this account is tied to Agamben’s rethinking of potentiality and Heidegger’s discussion of dynamis in Aristotle, each contributing to a renewed understanding of movement and life. For Seshadri, this also opens onto another kind of silence, an exuberant ethics, a politics of gesture, of “pure means,” creativity, the good life, the happy body, and so on. In the fascinating chapters 5 and 6 on the “Wild Child,” the upshot is a certain discombobulation, making the Human/Animal distinction tremble, as Derrida would say, arguably helping us live our humanity less dogmatically as well as helping us toward a more complex understanding of the various species of silence. But in each of these cases it could be said that while the shape and tenor of human animation is tweaked, critiqued, and deepened... (shrink)

The students’ silence in the classroom has lately become an area of attention of educators and scholars similarly; however, the factors influencing students’ classroom silence are not mainly scrutinized. This construct has been regarded as a problem of the communication between the educator and the learners that not only impact completing the teaching objectives in the classroom but also affect the nurturing of learners’ achievement. In addition, teachers positively have a noteworthy function in learners’ growth and progress and its behavior (...) such as their immediacy remains a significant issue toward stimulating effective educational methods. Whilst teacher immediacy in a classroom setting is important, there is growing awareness about its important effect on learners’ silence and hopelessness. This review tries to provide some considerations about the relationship between teacher immediacy, both verbal and non-verbal, and students’ active silence and hopelessness. Successively, some suggestions are offered to lighten the practice of educators, learners, and teacher instructors. (shrink)

This article argues that attempting to overcome moral silence in organizations will require management to move beyond a compliance-oriented organizational culture toward a culture based on integrity. Such cultural change is part of good corporate governance that aims to steer an organization to enhance creativity and moral excellence, and thus organizational value. Governance mechanisms can be either formal or informal. Formal codes and other internal formal regulations that emphasize compliance are necessary, although informal mechanisms that are based on relationship-building are (...) more likely to achieve moral excellence. Such a shift can be viewed as a transformative strategy for overcoming the destructive side effects and business risks of the tendency within corporate cultures to remain mute when faced with issues that violate personal or corporate values. Genuine dialogues and appropriate ethical decisionmaking training can deepen the understanding and create a mindful awareness (of ethical values) and induce trust that embrace both complying with rules and regulations, as well as inciting creative "ethical innovation" with respect to human interaction in multinational companies. (shrink)

To challenge the Foucauldian legacy of Jeremy Bentham’s panopticon prison, scholars often highlight Bentham’s later writings on the democratic power of public opinion. In doing so, they reaffirm Bentham’s reputation as a unreserved proponent of transparency. To recover the limits of Bentham’s embrace of publicity, I examine the model of visibility exemplified by his designs for the Sotimion, a residence for unmarried, pregnant women. The Sotimion draws our attention to Bentham’s appreciation for concealment as a method of preventing individual and (...) social harms caused by publicity and his criticisms of ascetic sexual norms. By being able to see visitors without being seen by them, the residents of the Sotimion would have avoided social censure while continuing to meet with friends, family, and even lovers. The Sotimion designs eschewed the panoptic principle, the use of asymmetric surveillance to reform moral behavior, and offered what I call the “soteric principle,” the use of asymmetric surveillance to protect the observer from punishment. By comparing the Sotimion to the Magdalen Hospital for Penitent Prostitutes and Bentham’s discussions of panoptic institutions for women, I examine the Sotimion’s distinctiveness while acknowledging its normalizing effects for residents from lower socioeconomic classes. Just as the panopticon captured Bentham’s commitment to publicity, applying the soteric model to Bentham’s theory of public opinion highlights his commitment to secrecy for protecting critics of government abuses from retribution. (shrink)