By Chiu Krauss Lau
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Additional info for Cognitive Consequences of Communication
Sample text
I consider Bonhoeffer’s lectures on “spiritual care,” in which the mediation of communication in Christ – the resurrection as common “place to stand” – is a central idea. This Christological mediation of communication establishes, first, the “unknowability” of the other – the impossibility either of exercising control over her or of subjecting oneself entirely to her words. Practices of silence, described in the lectures on spiritual care, signify and enact this unknowability. Responsible silence as Christians practice it – in relationships of “spiritual care” and elsewhere – does not, however, merely signify and enact unknowability.
For fuller taxonomies of feminist approaches from a historical perspective, on the basis of which the following overview is developed, see Alison M. Jaggar, Feminist Politics and Human Nature (Brighton: Harvester, 1983); Rosemarie Putnam Tong, Feminist Thought: A More Comprehensive Introduction (Oxford: Westview, 1998). , Feminist Contentions: A Philosophical Exchange (London: Routledge, 1995). 30 36 assessing silence How does this work? ” One set of feminist arguments31 has been based on minimizing or denying innate differences, as far as participation in public life or rational debate are concerned, between women and men.
A single “different voice” that claims to be the voice of women as such performs a silencing just as violent as those involved in the maintenance of a universal, supposedly gender-neutral subject. 41 Where can the analysis and critique of women’s silencing go, beyond the recognition that the critics themselves have been complicit both in their own silencing and that of others? 40 Extended discussions of the complicity of the silenced in their own silencing, which relate this process to doctrines of sin, are in Alistair McFadyen, Bound to Sin?
