Differentiating silence-as-gift from existing positive accounts of silence
| Perspective | Core idea of silence | Ethical/relational emphasis | Limitations | Distinctive contribution of silence-as-gift |
|---|---|---|---|---|
| Bird (2002) – Moral silence | Silence as conscientious restraint to avoid moralizing or escalating conflict | Emphasizes ethics of self-restraint and avoiding harm | Still framed as withholding; does not fully theorize silence as presence or offering | Moves beyond avoidance: silence as an active, intentional giving that affirms the other rather than just refrains from harm |
| Bigo (2018) – Creative/ethical silence | Silence as space for creativity, ambiguity and ethical possibilities in organizations | Highlights silence as generative, not only passive | Broad but diffuse; lacks a structured model to distinguish types of ethical silence | Provides a systematic model (attentive, space-giving, supportive silence) anchored in intentionality, relation and non-return |
| Benozzo et al. (2019) – Resistant silence | Silence as a form of resistance or refusal within oppressive systems | Frames silence as subversive political/ethical stance | Often context-specific (oppression, marginalization); risk of over-politicizing silence | Extends beyond resistance: silence-as-gift is relational and caring, not just oppositional. It highlights positive giving, not only refusal |
| This paper – silence-as-gift | Silence as a non-material, ethical offering characterized by intentionality, relational orientation and absence of expected return | Integrates Levinas (responsibility), Mauss (gift), Derrida (non-return) | Risk of romanticization; requires contextual sensitivity | Establishes a new conceptual framework that reframes silence as gift-giving in organizations, with clear implications for leadership, HR and team dynamics |
| Perspective | Core idea of silence | Ethical/relational emphasis | Limitations | Distinctive contribution of silence-as-gift |
|---|---|---|---|---|
| Silence as conscientious restraint to avoid moralizing or escalating conflict | Emphasizes ethics of self-restraint and avoiding harm | Still framed as withholding; does not fully theorize silence as presence or offering | Moves beyond avoidance: silence as an active, intentional giving that affirms the other rather than just refrains from harm | |
| Silence as space for creativity, ambiguity and ethical possibilities in organizations | Highlights silence as generative, not only passive | Broad but diffuse; lacks a structured model to distinguish types of ethical silence | Provides a systematic model (attentive, space-giving, supportive silence) anchored in intentionality, relation and non-return | |
| Silence as a form of resistance or refusal within oppressive systems | Frames silence as subversive political/ethical stance | Often context-specific (oppression, marginalization); risk of over-politicizing silence | Extends beyond resistance: silence-as-gift is relational and caring, not just oppositional. It highlights positive giving, not only refusal | |
| This paper – silence-as-gift | Silence as a non-material, ethical offering characterized by intentionality, relational orientation and absence of expected return | Integrates Levinas (responsibility), Mauss (gift), Derrida (non-return) | Risk of romanticization; requires contextual sensitivity | Establishes a new conceptual framework that reframes silence as gift-giving in organizations, with clear implications for leadership, |
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