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Journal articles on the topic 'Corporeal generosity'

Author: Grafiati
Published: 10 December 2022
Last updated: 30 July 2025

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1

Hird, Myra J. "The Corporeal Generosity of Maternity." Body & Society 13, no. 1 (2007): 1–20. http://dx.doi.org/10.1177/1357034x07074760.

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2

Cadwallader, Jessica Robyn. "Memorialising and Forgetting: Corporeal Generosity and the Gift of the Intersexed Other." Somatechnics 1, no. 2 (2011): 272–97. http://dx.doi.org/10.3366/soma.2011.0020.

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‘Modifying bodies’ evokes two different kinds of bodies, too often thought of as separate: those bodies which are modified, and those which call for and enact the modification. This paper seeks to explore the ethical and political significance of the modification of ‘intersexed’ bodies, using Rosalyn Diprose's concept of ‘corporeal generosity’. It argues that the visceral reaction to the bodies of those not recognised within the regimes of sexual dimorphism is shaped by perceptual practices formed through the political memorialising of the generosity of particular, privileged others, and the f
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3

Ross, Alison. "The Ethics of Embodiment." Cultural Studies Review 10, no. 1 (2013): 223–25. http://dx.doi.org/10.5130/csr.v10i1.3559.

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4

Springgay, Stephanie. "Cookies for Peace and a Pedagogy of Corporeal Generosity." Review of Education, Pedagogy, and Cultural Studies 31, no. 1 (2009): 74–93. http://dx.doi.org/10.1080/10714410802629268.

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5

Hancock, Philip. "Embodied Generosity and an Ethics of Organization." Organization Studies 29, no. 10 (2008): 1357–73. http://dx.doi.org/10.1177/0170840608093545.

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In this essai I address the subject of organization and ethics. In contrast to both the Kantian legislative tradition, and the idea of organizational virtue, both of which are predominant within contemporary accounts of business ethics, I argue for an ethics of organization based on the principles of recognition. Such an ethics would be both intersubjective and embodied, sensitive to what Diprose (2002) has described as corporeal generosity. In doing so, I lay claim to a set of ontologically a priori conditions in order to provide an alternative ethical foundation for modes of organizing, as w
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6

Pullen, Alison, and Carl Rhodes. "Corporeal ethics and the politics of resistance in organizations." Organization 21, no. 6 (2013): 782–96. http://dx.doi.org/10.1177/1350508413484819.

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This article offers an understanding of organizational ethics as embodied and pre-reflective in origin and socio-political in practice. We explore ethics as being founded in openness and generosity towards the other, and consider the organizational implications of a ‘corporeal ethics’ grounded in the body before the mind. Shifting focus away from how managers might rationally pursue organizational ethics, we elaborate on how corporeal ethics can manifest in practical and political acts that seek to defy the negation of alterity within organizations. This leads us to consider how people’s condu
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7

Jones, Rachel. "Afterword: Giving Voice: The Contested Sites of Motherhood, Religion and Spirituality." Religion and Gender 6, no. 1 (2016): 112–17. http://dx.doi.org/10.18352/rg.10129.

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This afterword offers a reflective response to the methods and thematic content of the papers collected in this special issue on motherhood, religions and spirituality. It suggests that by using qualitative interviews to give voice to (other) women as well as to mothers themselves, the issue counters the traditional silencing of female and maternal experience. This feminist gesture echoes the corporeal generosity of birth as well as the dependency and relationality of the maternal scene. The response foregrounds the issue’s attentiveness to both the diverse intersections of mothering, religion
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8

Rhodes, Carl, and Arne Carlsen. "The teaching of the other: Ethical vulnerability and generous reciprocity in the research process." Human Relations 71, no. 10 (2018): 1295–318. http://dx.doi.org/10.1177/0018726717741530.

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How is it that researchers can engage with those they research ethically? In response to the challenge of this question, we articulate an ethics of research engagement based on vulnerability and generosity. This is explored with a special focus on the practicalities of organization studies research. Building on developments in reflexive methodology, we draw on Emmanuel Levinas’ relational ethics to consider how research can be approached as receiving a ‘teaching of the other’. Such teaching involves a radical openness to other people’s difference such that knowledge arises from being affected
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9

Pragya Dev and Binod Mishra. "Making of Nooses: Accentuating Vulnerability, Resilience, and Violence in K.R. Meera’s <i>Hangwoman </i>." Asiatic: IIUM Journal of English Language and Literature 17, no. 2 (2023): 101–17. http://dx.doi.org/10.31436/asiatic.v17i2.3000.

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Contemporary descriptions of female embodiment are rife with images of violence, domination, and subjugation. Often bracketed as vulnerable, women are constantly subjected to patriarchal and gendered violence. Vulnerability, however, is an ontological condition of humanity and can yield multifarious responses – abuse, love, disarray, violence, generosity, and contempt – making human life precarious. This precariousness, when situated in the Indian context, exposes humans to varied practices of violence enmeshed in vicious systems of caste, class, region, and religion as demonstrated in K. R. M
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10

Saria, Vaibhav. "The Queer Narrator." GLQ: A Journal of Lesbian and Gay Studies 27, no. 1 (2021): 85–102. http://dx.doi.org/10.1215/10642684-8776876.

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Hijras, India’s “third gender” now often translated as trans figures, have long been defined by their castrated status in colonial and postcolonial discourse, which has aimed at conflating their social and moral positions with their corporeal modification. This article juxtaposes various sets of narrative accounts to explain the theological underpinnings of liberal explanations for accommodating queer sexuality in India. First, the article looks at contemporary Bollywood films in which hijras are often inserted into the plot to bring the villains to justice, sometimes by castrating them. This
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11

Mian, Ali Altaf. "The Fifth Annual Duke-UNC Graduate Islamic Studies Conference." American Journal of Islam and Society 25, no. 3 (2008): 152–55. http://dx.doi.org/10.35632/ajis.v25i3.1465.

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The annual Duke-University of North Carolina (UNC) Graduate IslamicStudies Conference for 2008, “Practice and Embodiment in Islam,” soughtto provide an interlocutory space for engaging the somewhat nascent turn tothe body. Held on 5-6 April 2008, this event focused on the theme of practiceand embodiment in Islamicate texts and contexts. Of late, the theorizationof the body has been a sustained topic of research in the humanities andthe social sciences.In his opening remarks, Omid Safi (UNC-Chapel Hill) highlighted thesignificance of inculcating a “culture of generosity,” since academic circles
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12

Xayitmuratovna, Eshankulova Shohista. "Attitude Toward 'Hospitality' Proverbs in Different Periods: Analysis of Changes and Challenges." American Journal of Philological Sciences 5, no. 5 (2025): 200–202. https://doi.org/10.37547/ajps/volume05issue05-53.

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Hospitality has long served as a normative moral value in many societies, and proverbs have functioned as concise vehicles for transmitting the ethical prescriptions connected with welcoming a guest. Yet proverbs are not static; their semantic load, pragmatic force, and frequency of use evolve in tandem with wider socio-economic and cultural transformations. This article investigates diachronic shifts in the treatment of “hospitality” proverbs in Uzbek, Russian, and English paremiological corpora covering the late nineteenth century, the Soviet and post-Soviet eras, and the contemporary global
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13

Burns, Elaine, Susanne Gannon, Heather Pierce, and Sky Hugman. "Corporeal generosity: Breastfeeding bodies and female‐dominated workplaces." Gender, Work & Organization, February 22, 2022. http://dx.doi.org/10.1111/gwao.12821.

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14

Zembylas, Michalinos. "Pedagogies of generosity: Towards a multidimensional understanding that nurtures ‘critical generosity’." Education, Citizenship and Social Justice, August 5, 2023. http://dx.doi.org/10.1177/17461979231189183.

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This paper builds on discussions about what sort of generosity might be nurtured in pedagogy when perspectives of affectivity, corporeality, and politics are foregrounded. The paper focuses on highlighting a multidimensional understanding of generosity with specific emphasis on the ways in which affective/embodied/corporeal and political dimensions reframe the dominant discourse of generosity as a personal moral conduct. In particular, the paper takes up the challenge of theorizing generosity beyond dualisms of active giving and passive receiving, by thinking through how affectivity and corpor
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15

Olkowski, Dorothea. "Rosalyn Diprose, Corporeal generosity: On giving with Nietzsche, Merleau-Ponty, and Levinas. Albany: Suny Press, 2002, 0791453227." Hypatia Reviews Online 2004 (2004). http://dx.doi.org/10.1017/s2753906700000966.

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16

Lovasz, Adam. "Shattered Ethics: Abandoned Objects as Ethical Affordances." Pivot: A Journal of Interdisciplinary Studies and Thought 6, no. 1 (2017). http://dx.doi.org/10.25071/2369-7326.40274.

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AbstractIn this essay, we explore various manifestations of shatteredness and fractalized Being. Through a dense reading of recent social theory pertaining to ruins and abandoned, abject objects, we hope to show that an appreciation of ruined, wasted materiality can contribute to generating an ethics of hospitality and corporeal generosity. To contemplate the Other, we must resist the temptation to appropriate their alterity. Rather, the irreducible alterity of shattered objects should be recognized. Objects are independent of our own intentionalities. Abandoned objects and sites constitute et
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17

Fryburg, David A. "Kindness as a Stress Reduction–Health Promotion Intervention: A Review of the Psychobiology of Caring." American Journal of Lifestyle Medicine, January 29, 2021, 155982762098826. http://dx.doi.org/10.1177/1559827620988268.

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Chronic stress is a ubiquitous problem shouldered by many people worldwide. Although the stressors are myriad (eg, loneliness, finances, health, discrimination), the corporal response to them either causes or exacerbates mental and physical illness, including depression, anxiety, and cardiovascular disease. Identifying efficient ways to help people buffer their response and promote resilience and wellness is critical to improving overall health. Positive interpersonal connection is a proven way to promote resilience and happiness. It is associated with decreased mortality and markers of better
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18

Felton, Emma. "Brisbane: Urban Construction, Suburban Dreaming." M/C Journal 14, no. 4 (2011). http://dx.doi.org/10.5204/mcj.376.

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When historian Graeme Davison famously declared that “Australia was born urban and quickly grew suburban” (98), he was clearly referring to Melbourne or Sydney, but certainly not Brisbane. Although the Brisbane of 2011 might resemble a contemporary, thriving metropolis, its genealogy is not an urban one. For most of its history, as Gillian Whitlock has noted, Brisbane was “a place where urban industrial society is kept at bay” (80). What distinguishes Brisbane from Australia’s larger southern capital cities is its rapid morphology into a city from a provincial, suburban, town. Indeed it is Bri
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