Embracing via Levinas the face as the origin of ethics, I explore here the research ethics of openness. If research is responsive, it will have to face up to the other. Face -as the presence of personal identity, singularity and self -is my theme.Research that sees and acknowledges or ignores and denies the face of the other is at issue. The turn in research to performance tries to make face more visiblenot just researched/researchers' words, but also their gestures, postures and bodies are to be attended to. Performance studies, interwoven with contemporary dance, seem to me to intend the penultimate effort at face by trying to gain entry into shared meaning, emotion, statement and relationship. But can research achieve consciousness-of-face to be identified with the ability to care, experience and know or is research characterized by dissymmetry and inherent inequality? The thought experiment undertaken here is 'Does the assertion of face, with contemporary dance as exemplar, lead to a research ethic (also, thus, for organizational studies) where the presence of other wins from self-centeredness and/or resignation?'.
IntroductionThis article is about responsiveness. Phenomenology and/or ethnography today confront a dominant culture of voyeurism, venality, reality-show obsession and 'me-me-me'. Researchers seem to rarely succeed in repelling the ugly face(s) of postmodern hypercapitalism. A (research) politics of resignation seems to dominate wherein researcher response ability is minimized and the reign of hyper-capitalism is accepted. Instead of confronting current crises, conflicts, and risks in the faces of the researchers and researched, response ability appears to be disappearing into anonymity. Not facing -if not on an eye-to-eye, at least on eye level -the contemporary destruction of security, welfare and more, seems ethically, emotionally and politically unacceptable. A horrendously passive, wantonly resigned and irresponsibly indifferent episteme seems to dominate.Ž ižek (1989) has coined the phrase the 'politics of resignation' to describe the crisis in ethics that results from taking a capitalism-centered view of existence to be inevitable. A casino version of speculation, wealth and inequality, and a trader's mentality of getting-rich-quick, is the norm. Individual consumerism assuages critique, doubts and