Charles Taylor called for a retrieval of the ethic of authenticity that has been distorted in modern notions of autonomy and self-fulfillment. Via exchanges with others who matter to us, he proposed that human identities develop through the use of rich language draped in shared horizons of significance. The fostering of these dialogical ties beyond purely instrumental purposes, along with the recognition of the human dignity in all, may avert the fallen ideal of authenticity. Nonviolent communication affords the skillful dialogue (...) with others cradled in a shared sense of significance and supports the development of a meaningful identity—one that is formed through the realization of what exists beyond the self. The purpose of this article is to argue that nonviolent communication facilitates the retrieval of the ethic of authenticity. Narratives from nursing students’ journals on the use of nonviolent communication skills will be used to support the argument. (shrink)

Stakeholder engagement and dialogue have a central role in defining the relations between organisations and their internal and external interlocutors. Drawing upon the analysis of dialogic motifs, power–conflict dynamics and sociopolitical perspectives, and based on a set of interviews with the stakeholders of a consumer-owned cooperative, the research explores the dialogic potential of stakeholder engagement. The analysis revealed a fragmented picture where the co-design and co-implementation aspects were mainly related to the non-business areas of cooperative life, while business (...) logic dominated the most central aspects. Stakeholder engagement was mainly related to consensus building, while dialogic engagement based on a pluralistic understanding was only partially considered and then neglected. The social capital in the local area, the growing size of the organisation and the related power structure embrace stakeholder engagement, influencing the orientation of the dialogic dynamic. The analysis indicates that a dialogic exchange is a relative concept which depends on the interests involved and the topics discussed. It also reveals that the key factors in the democratisation of stakeholder engagement are a mutual understanding and long-term opportunities. Common sociopolitical aspects are also important, but they do not necessarily guarantee the creation of dialogism paths. The research contributes to the critical dialogic literature in revealing whether and how stakeholder engagement has been implemented in a specific setting. It also shows the limitations of voluntarist stakeholder engagement initiatives. (shrink)

Dialogic Materialism: Bakhtin, Embodiment and Moving Image Art argues for the relevance of Mikhail Bakhtin's theories of dialogism as a means of examining the interdisciplinary nature of contemporary moving image art forms. The volume comprises six chapters divided into two sections. The first section, Part I, illustrates the key concepts in Bakhtin's multifaceted dialogism and develops these ideas in relation to moving image art. The main focus of this first part is the proposal of what the author terms (...) class='Hi'>dialogic materialism, which builds upon the Marxism inherent in Bakhtin, examining the material processes of cultural exchange with a particular emphasis on multi-perspective subjective relations. Part II consists of case studies that apply dialogic materialism to the moving image artwork of three artists: Stan Douglas, Jamelie Hassan and Chris Marker. Applying Bakhtinian theory to the field of the visual arts provides a means of examining the fundamentally dialogic nature of moving image art making and viewing, a perspective that is not fully developed within the existing literature. (shrink)

In this article, we present a dialogical approach to empirical ethics, based upon hermeneutic ethics and responsive evaluation. Hermeneutic ethics regards experience as the concrete source of moral wisdom. In order to gain a good understanding of moral issues, concrete detailed experiences and perspectives need to be exchanged. Within hermeneutic ethics dialogue is seen as a vehicle for moral learning and developing normative conclusions. Dialogue stands for a specific view on moral epistemology and methodological criteria for moral inquiry. Responsive evaluation (...) involves a structured way of setting up dialogical learning processes, by eliciting stories of participants, exchanging experiences in (homogeneous and heterogeneous) groups and drawing normative conclusions for practice. By combining these traditions we develop both a theoretical and a practical approach to empirical ethics, in which ethical issues are addressed and shaped together with stakeholders in practice. Stakeholders' experiences are not only used as a source for reflection by the ethicist; stakeholders are involved in the process of reflection and analysis, which takes place in a dialogue between participants in practice, facilitated by the ethicist. This dialogical approach to empirical ethics may give rise to questions such as: What contribution does the ethicist make? What role does ethical theory play? What is the relationship between empirical research and ethical theory in the dialogical process? In this article, these questions will be addressed by reflecting upon a project in empirical ethics that was set up in a dialogical way. The aim of this project was to develop and implement normative guidelines with and within practice, in order to improve the practice concerning coercion and compulsion in psychiatry. (shrink)

Even when inconsistencies are present in our premise set, we can sensibly distinguish between good and bad arguments relying on these premises. In making this distinction, the inconsistency-adaptive approach of Batens strikes a particularly nice balance between inconsistency-tolerance and inferential strength. In this paper, we use the machinery of Batens’ approach to extend the paraconsistent approach to dialogical logic as developed by Rahman and Carnielli. In bringing these frameworks closer together, we obtain a dynamic mechanism for the systematic study of (...) dialogues in which two parties exchange arguments over a central claim, in the possible presence of inconsistencies. (shrink)

Theory-of-mind (TOM) competence is under-specified in Carpendale & Lewis's (C&L's) account. In the neo-Vygotskian alternative outlined below, TOM development is driven by the internalisation of dialogic exchanges which preserve the triadic intentional relations of interactions within the epistemic triangle. On this view, TOM competence stems from children's ability to operate flexibly with the multiple perspectives manifested in internalised dialogue.

Our paper builds on earlier research to show how Bimal Krishna Matilal and Henry Odera Oruka challenge dominant narratives of the West-centered progress of philosophical and other forms of critical rationality. On the basis of persisting “enlightenment” and colonialist prejudices, a majority of Western philosophers have ignored philosophical inquiry in non-Western cultures. Both philosophical decolonizers had much of their upbringing and education while their countries were British colonies, earned their Ph.D.s in the West, and became renowned philosophers at Oxford and (...) the University of Nairobi. Oruka advocated mainly oral but increasingly written philosophical reflections in various ethnic traditions of Kenya and East Africa, though his ideas have also been applied to other cultures of the continent. Matilal focused on South Asian, Sanskrit philosophical traditions, which though comprising a large written literature are also often oral in their origins and ongoing pedagogical and hermeneutic culture. Beyond just demonstrating that Africans, Indians, and others can think for themselves, the two thinkers have laid the groundwork for, and initiated a number of more substantive philosophical engagements. The perhaps initially slow but exponentially increasing exchanges among non-Western peoples are well exemplified by the dialogs being organized in the present issue, as well as other efforts throughout the global academy. (shrink)

The first half of the paper consists of a philosophical reflection upon a historical exchange. I discuss Buber’s famous letter, and another letter by J. L. Magnes, to Mahatma Gandhi, both challenging the universality of the principle of ahiṃsā. I also touch on Buber’s interest and acquaintance with Indian philosophy, as an instance of dialogue de-facto across cultures. Gandhi never answered these letters, but his grandson and philosopher extraordinaire Ramchandra Gandhi ›answers‹ Buber, not on the letter but about the (...) ideal of dialogue at large, and the interconnection of dialogue and ahiṃsā. The second half of the paper focuses on the work of Daya Krishna, another ›philosopher of dialogue.‹ from within Daya Krishna’s vast philosophical corpus, I underscore one of his last projects, in which he sketches the outlines of what he refers to as »knowledge without certainty,« contrary to common and traditional ways of perceiving the concept of knowledge. I argue that the pramāṇa, means and measure of knowledge, in the intriguing case of »knowledge without certainty,« depicted by Daya Krishna as open-ended, dynamic, constantly evolving, is inevitably dialogue, and I aim to disclose the meaning and salience of dialogue in Daya Krishna’s oeuvre. However, not just the content, but also the form, or the ›how,‹ matters in my paper. I use different materials across genres and disciplines to rethink, in dialogue with Buber and Daya Krishna, the possibilities and impossibilities of dialogue. These ›materials‹ include Milan Kundera and Richard Rorty, Krishna and Arjuna, Vrinda Dalmiya who works with the notion of care as bridging between epistemology and ethics, Wes Anderson on seeing through the eyes of the other, and Ben Okri on hospitality in the realm of ideas. As author of the present paper I am moderating an imagined a multi-vocal dialogue between these ›participants‹ on dialogue as concept, as craft and especially, as a great necessity in the world in which we live. (shrink)

In this paper, we study the manifestations of what we call “dialogical critical thinking” in elementary school pupils when they are engaged in philosophical exchanges among peers: What are thecharacteristics of dialogical critical thinking? How does it develop in youngsters? Our research was conducted during an entire school year, with eight groups of pupils from three different cultural contexts: Australia, Mexico and Quebec. Our findings were constructed in an inductive manner, inspired by qualitative analysis as defined by Glaser and Strauss (...) (1967). From our analysis, a grid was developed, illustrating the process by which dialogical critical thinking developed among the pupils involved in our research. This process is manifested via four modes of thinking (logical, creative, responsible and meta-cognitive), which become increasingly complex according to three epistemological perspectives (egocentricity, relativism and inter-subjectivity oriented toward meaning). (shrink)

This paper scrutinizes the dialogical character of knowledge from the perspectives of Hegel’s and Davidson’s philosophies. First, it outlines their analogous trains of thought, particularly their “anti-representational” and “intersubjective” accounts of knowledge. Second, it draws a parallel between the two by discussing their contrasting views of the structure and goal of knowledge, showing that while Davidson advocates an open-ended, scheme-less empirical knowledge, Hegel maintains the notion of a (universal-rational) scheme and a goal-oriented dialectical process in which “the true is the (...) whole.” This section then critically traces their underlying disagreement to their divergent views on the nature of meaning, language, and thought. Finally, it argues that their views can be seen as complementary to two versions of dialectic, showing that while Hegel’s approach, akin to Platonic dialectic, focuses on the self-contained and “Truth”-oriented “negotiational” movement of ideas, Davidson’s, reminiscent of Socratic elenchus, emphasizes the truth-oriented ‘conversational’ interaction of subjects exchanging concepts. (shrink)

Evaluation of other cultures is a strong force in a culture’s definition of itself. Cultures are formed in encounters that include domination, conflict, and dismissal as much as appreciation and smooth exchange. In this paper, the construction of cultural identity is discussed, with reference to a Scandinavian Theme Park proposal made in cooperation between American design consultants and a local Swedish team of planners and visionaries. The image production in this design proposal, which never came to be realised in (...) architectural production, shows that “Scandinavia” appears as a two-some dialogic construction that adopts stereotyped cultural identities, and that it was not brought to any wider public dialogue. In a semiotic account of this architectural decision-making, models of culture (Lotman. 1990.Universe of the mind: A semiotic theory of culture. London: Tauris.) are discussed in terms of the tripartition of culture into Ego-culture, Alter-culture and Alius-culture (Sonesson. 2000. Ego meets alter: The meaning of otherness in cultural semiotics.Semiotica128(3/4). 537–559.; Cabak Rédei, Anna. 2007.An inquiry into cultural semiotics: Germaine de Staël’s autobiographical travel accounts. Lund: Lund University Press.), considered as a basic abstracted backdrop of what is meant by cultural difference. In this paper it is suggested that this tripartite view on culture, can be further discussed in reflection of post-colonial studies, notably through terms such as “mimicry” (Bhabha. 1984. Of mimicry and man: The ambivalence of colonial discourse.October28. 125–133.) and “subalterity” (Spivak. 1988. Can the subaltern speak?. In Cary Nelson & Lawrence Grossberg (eds.),Marxism and the interpretation of culture, 271–313. Urbana & Chicago: University of Illinois Press.). The model of culture can furthermore be discussed through Peirce’s distinction between different stages and carriers of representation, adding to the cultural model an understanding of what it means, over time, for a culture to relate to an admired as well as to a neglected other cultural actor. (shrink)

This paper outlines and demonstrates the viability of a consistent dialogic approach to the semantics of utterances in natural language. Based on the philosophical picture of language as dialogue, adumbrated by Mikhail Bakhtin and incorporating work in conversation analysis and cognitive-functional linguistics, I develop a method for analyzing both the function and the content of human utterances within a unified philosophical framework. I demonstrate the viability of this method of analysis by applying it to a brief conversational exchange (...) (in Hebrew), which is analyzed here in full detail. (shrink)

This paper poses a relationship between pragmatist understandings of intersubjective communication and long-term “dialogical art” practices promoting social change. Art historian Grant Kester contends that two dialogical art projects by Suzanne Lacy and Austrian Art collective WochenKlausur reflect Habermas’ theory of communicative action through which the “better argument” is universally validated. Kester simultaneously acknowledges such projects inculcate non-competitive modes of intersubjective exchange that appear contrary to Habermas. I look at the “philosophical narrative” debates between Richard Rorty and Habermas to (...) suggest that Rorty’s eschewal of Habermasian rationalization in favor of affective modes of contingent solidarity, taken with Nancy Fraser’s understanding of enmeshed public/private discourse in the context of feminist counterpublics, draws out the political-ethical orientation of activist dialogical art practices. (shrink)

According to a number of international organizations such as UNESCO, the development of critical thinking is fundamental in youth education. In general, critical thinking is recognized as thinking that doubts and evaluates principles and facts. We define it as essentially dialogical, in other words constructive and responsible. And we maintain that its development is essential to help youngsters make enlightened decisions and adequately face up to the challenges of everyday living. Our recent analyses of exchanges among pupils who benefited from (...) philosophical praxis showed that dialogical critical thinking comprises four thinking modes and six epistemological perspectives that range from the simplest increasing in complexity to the most complex . Relativism merits special focus in that a majority of the pupils’ interventions that we analyzed are situated within this perspective, and in that relativism is charged with both positive and negative meanings. In its positive meaning, it is associated with reflection, plurality and open-mindedness, but in its negative sense, relativism refers to arbitrary decisions, to indifference and the status quo. This is why we maintain that relativism must be transcended. In this respect, we suggest two series of open-ended questions that are designed to provoke a disequilibrium in pupils’ certainties and, by so doing, stimulate their reflection towards inter-subjectivity. These questions are associated with the diversification of thinking modes and the increasing complexity of these modes. (shrink)

The article discusses the historical background and transnational context of the dialogue between East-European communist philosophy and Western existentialism. It does so by first outlining the exchanges between Lukács, Sartre and Merleau-Ponty between the late 1940s and the early 1960s. Subsequently three major forums of East–West philosophical dialogue are surveyed, that took place during the 1960s: the ‘Morals and Society’ colloquium, organized by Instituto Gramsci in Rome in May 1964; the Korčula summer school, organized by the Praxis group between 1964 (...) and 1975; and the International Congress for Philosophy organized in Vienna in September 1968. This series of events and the dialogue and confrontations that they engendered prove that, contrary to the exclusively negative reception of existentialism in the socialist camp in the 1950s, but also contrary to the distorted representation, which can be found in dissidents’ recollections and which became dominant after the fall of communism, which excluded any possibility of dialogue between the two sides during socialism, such a dialogue has taken place, and led to mutual appropriations on both sides. (shrink)

Today, the dialogue is regarded as a basis for cultural being, while the dialogue of cultures has become a key notion in modern philosophical thinking. The concept of dialogue has been transformed over the past century, acquiring new meanings and changing its internal content from understanding it as an ordinary exchange of information to a complex creative interaction and mutual influence of different cultural and value consciousnesses. Not only different personalities, but entire ethnoses, cultures, and civilizations may become subjects (...) of the dialogue, thus increasing the dialogue functionality up to the means of developing inter-cultural, inter-ethnic and inter-civilizational relations and accentuating commonality of the global historic process and cultural heritage of mankind. Appearing as a form of interpersonal relations in the ontology of M. Buber, who was one of the first to focus on the transition of relations from "subject-object" to "subject-subject", the concept of "dialogue" has become an important philosophical concept throughout the mid-XX century. Brand new turn of development of the theory of dialogue, and the entire human culture in General, was due to the concept of Semiosphere Yu.М. Lotman. The article deals with genesis of the philosophical concept of the dialogue between cultures in the 20th century. The focus is on its emergence - in the early 20th century - in M. Buber's theological concept and at the highest point of its development in Yu. M. Lotman’s semiotic philosophy. (shrink)

One of the questions that Heidegger presents in his paper, ‘Plato’s Doctrine on Truth’, is the distortion as he sees it of paideia—that is the loss of the essential elements in education. This loss is characterised according to Heidegger, by a misconception of Plato’s concept of teaching and learning. By undertaking an historical examination, Heidegger provides a means to rectify this loss. With reference to past, present and future philosophical perspectives of teaching and learning as particular spaces, an attempt is (...) made in this paper to examine Heidegger’s reading of paideia within the context of online learning. This, for many contemporary writers on education, is an encounter with new literacies, new knowledge and the adoption of an online environment that challenges the hegemonic order of the institution as the purveyors of knowledge. Teachers within this new environment are, however still constituted as experts and their knowledge is seen as ultimately inviolate. Heidegger in his re-interpretation of Plato sees the teacher as leading the students to where they might make themselves intelligible within the space of their being. This alignment forms an acceptance and a challenge to the metaphysical concepts of uniformity of being and place that limits the potential of knowledge as something that is fixed and complete. The experience of the social web or Web 2.0 has seen a shift in learning premised upon dialogue, exchange and constantly shifting horizons. Within this context, the teacher is recast as a craftsman, creating learning opportunity within dialogic exchange. The heightened sense of involvement that is revealed in this context lays the ground for a future visioning of education where emergence is seen as essential, unlike a re-working of authorisation to learn that inhibits student and teacher alike in new attempts at revitalising education. (shrink)

This research project investigated manifestations of critical thinking in pupils 10 to 12 years of age during their group discussions held in the context of Philosophy for Children Adapted to Mathematics. The objective of the research project was to examine, through the pupils' discussions, the development of dialogical critical thinking processes. The research was conducted during an entire school year. The research method was based on the Grounded Theory approach; the material used consisted of transcripts of verbal exchanges among the (...) pupils. Analysis of the transcripts revealed that: critical thinking appears to the extent that a 'dia-logue' is established among pupils; on the cognitive level, dialogical critical thinking is comprised of four thinking modes: logical, creative, responsible and meta-cognitive; and on the epistemological level, dialogical critical thinking is only manifested in a context where egocentricity of perspective and relativism of beliefs are transcended. (shrink)

The concept of testimonial injustice (TI) has been expanded considerably since Fricker's groundbreaking original formulation. Testimonial void (TV), as well as other kinds of TI identified in the last decade, encourage the idea that the virtue of testimonial justice (TJ) is not the appropriate remedy to battle against injustice in our testimonial exchanges. This paper contributes to the existing literature on the limitations of TJ as the remedy for TI by drawing attention to its shortcomings in the context of other (...) kinds of TI. By contrast, I propose further engaging epistemically with the other (EE) as a corrective to injustice in our testimonial exchanges. I understand EE as a practice in which information regarding epistemic injustice, strategies to fight it and skills training play the leading roles. If the problem lies in lack of appropriate epistemic interaction between knowers, we need to train ourselves to do what we fail to do. Given that we are in the domain of testimony, EE essentially amounts to engaging further with the other in conversation. In the process, EE sheds light on the need for second-order change to fight TI, as enacting EE would require the transformation of our concepts of testimony and credibility. (shrink)

The paper deals with credible and relevantinformation flow in dialogs: How useful is it for areceiver to get some information, how useful is it fora sender to give this information, and how much credibleinformation can we expect to flow between sender andreceiver? What is the relation between semantics andpragmatics? These Gricean questions will be addressedfrom a decision and game-theoretical point of view.

This work contributes to recent transdisciplinary efforts to view the Haitian slave revolt (1791–1804) as the historical inspiration for Hegel’s master-slave dialectic. Reconstructions offered by contemporary postcolonial scholars argue that the Haitian revolt was chronicled in Minerva as Hegel raced to finish his Phenomenology. Benhabib recently recognized the Hegel-Haiti thesis as entailing the sort of inclusive dialogical learning process necessary to validate subaltern experiences. The thesis has also drawn its share of sceptical scrutiny as Badiou claims that it risks forcing (...) an unnecessary moral dissymmetry, neglects objectionable features of enslavement and imposes a mismatch between apolitical subject and revolutionary. In reply, we appeal to the pioneering work of Tavares to show that the asymmetrical construction of classification schemes for persons of mixed-racial statuses accords with decades of documented literary exchanges between Hegel and Gregoire. We then turn to the work of James on the role of mixed-race merchants in the testimonial accounts of late 18th century French historians to show that European literate publics were well aware of the extremely coercive forms of commodified labour found in Saint-Domingue. We then invoke the archival work of Du Bois on French, British and American parliamentary proceedings that show the provisional colonial identities ascribed to Caribbean subjects did not hinder their self-conscious exercise of political agency. Viewing Hegel in terms of the historiographic records of the racial ontologies of early modern transatlantic literary exchanges helps explain how he adapted these tropes concerning mixed-race subjects in a manner that better explains many of the anomalous features of the dialectic. However, conferring the Haitian revolution its proper world-historical warrant as inspiration for his infamous master-slave dialectic need not lead us to overlook Hegel’s complicity with many of the epistemic and ontological flaws of colonial tropes held in early modern transatlantic print. (shrink)

The article examines the figure of the spy—alongside themes related to espionage—as employed in two books by the Northern Irish writer Ciaran Carson : the volume of poems For All We Know and the novel Exchange Place. Carson’s oeuvre is permeated with the Troubles and he has been hailed one of key writers to convey the experience of living in a modern surveillance state. His depiction of Belfast thematizes questions of terrorism, the insecurity and anxiety it causes in everyday (...) life, as well as the unceasing games of appearances and the different ways of verifying or revising identities. In Carson’s later work, however, these aspects acquire greater philosophical depth as the author uses the themes of doubles, spies, and makeshift identities to discuss writing itself, the construction of subjectivity, and the dialogic relationship with the other. Taking a cue from Paul Ricoeur’s and Julia Kristeva’s conceptions of “oneself as another,” the article examines how Carson’s spy-figures can be read as metaphors for processes of self-discovery and identity-formation, tied to the notion of “self-othering.” Carson employs the figure of the spy—who juggles identities by “donning” different clothes or languages—to scrutinize how one ventures into the dangerous territory of writing, translation and love, as well as to reconsider notions of originality and self-mastery. Ultimately, Carson conceptualizes literature as specially marked by deceptions and metamorphoses, defining in these terms the human condition. (shrink)

This essay seeks to understand the nature of both interpersonal and intercultural dialogue from the perspective of Zen Buddhism as it has been interpreted, in dialogue with Western philosophy and religion, by the central figure of the third generation of the Kyoto School: Ueda Shizuteru (1926–2019). It examines how Ueda develops a philosophy of interpersonal dialogue on the basis of Zen teachings and practices. In particular, it reveals how Ueda draws on Huayan and Zen Buddhist notions of “host” and “guest” (...) to unfold the dialogical implications of the tenth of The Ten Oxherding Pictures, kōan interviews, linked verse poetry, and the Japanese greeting of the bow. The final sections of this article then explore the implications for intercultural dialogue of Ueda’s account of human existence as dwelling in a “twofold world” through a circulating process of “exiting language and exiting into language.”. (shrink)

Dialogue systems, from Virtual Personal Assistants such as Siri, Cortana, and Alexa to state-of-the-art systems such as BlenderBot3 and ChatGPT, are already widely available, used in a variety of applications, and are increasingly part of many people’s lives. However, the task of enabling them to use empathetic language more convincingly is still an emerging research topic. Such systems generally make use of complex neural networks to learn the patterns of typical human language use, and the interactions in which the systems (...) participate are usually mediated either via interactive text-based or speech-based interfaces. In human–human interaction, empathy has been shown to promote prosocial behaviour and improve interaction. In the context of dialogue systems, to advance the understanding of how perceptions of empathy affect interactions, it is necessary to bring greater clarity to how empathy is measured and assessed. Assessing the way dialogue systems create perceptions of empathy brings together a range of technological, psychological, and ethical considerations that merit greater scrutiny than they have received so far. However, there is currently no widely accepted evaluation method for determining the degree of empathy that any given system possesses (or, at least, appears to possess). Currently, different research teams use a variety of automated metrics, alongside different forms of subjective human assessment such as questionnaires, self-assessment measures and narrative engagement scales. This diversity of evaluation practice means that, given two DSs, it is usually impossible to determine which of them conveys the greater degree of empathy in its dialogic exchanges with human users. Acknowledging this problem, the present article provides an overview of how empathy is measured in human–human interactions and considers some of the ways it is currently measured in human–DS interactions. Finally, it introduces a novel third-person analytical framework, called the Empathy Scale for Human–Computer Communication (ESHCC), to support greater uniformity in how perceived empathy is measured during interactions with state-of-the-art DSs. (shrink)

Dichotomies are ubiquitous in deliberative thinking, in decision making and in arguing in all spheres of life.[i] Sticking uncompromisingly to a dichotomy may lead to sharp disagreement and paradox, but it can also sharpen the issues at stake and help to find a solution. Dichotomies are particularly in evidence in debates, i.e., in argumentative dialogical exchanges characterized by their agonistic nature. The protagonists in a debate worth its name hold positions that are or that they take to be opposed; they (...) argue against each other’s positions; and they defend their positions from the adversary’s attacks. In some cases, this may lead to a polarization of the debate through treating it as grounded on one or more dichotomies. In others, the contenders may construe the opposition as non-dichotomous and therefore less irreconcilable. Whereas the former attitude, which leads to ‘dichotomization’, is likely to radicalize a debate, rendering it difficult – sometimes impossible – to resolve, the latter, which leads to ‘de-dichotomization’, opens possibilities of solution of the debate other than all out victory of one side and defeat of the other. In addition to its effect on the outcome of a debate, the contenders’ attitude towards dichotomies in the debate’s management has further, important implications. It is intrinsically connected with the typology of debates and their typical argumentative moves. For the appropriateness of one or the other of these attitudes for best capturing the nature of the antagonism that underlies a debate is in fact an indicator of the kind of debate it actually is or is perceived by the contenders to be. Furthermore, such ‘attitudes’ are expressed by the contenders’ preferred choices of argumentative moves; and these, in turn, can be recognized, in a given debate context, as subservient either to a dichotomizing or to a de-dichotomizing strategy vis-à-vis a dichotomy taken to be at the root of the divergence. (shrink)

Socratic dialogue is nowadays often invoked as a model in education, and several educational approaches explicitly claim to be inspired by it (Naccari, 2003; Shah, 2008; Delić & Bećirović, 2016). However, contemporary versions depart profoundly from its original form as expressed in the Platonic dialogues, reinterpreting the role of the teacher in the dialogical exchange and referring to different epistemological criteria (cf. Shields, 1953; Reich, 1998; Dinkins, & Cangelosi, 2019; Marshall, 2019). The aim of this paper is to highlight, (...) on the one hand, how such a distortion of the classical model results in the renunciation of the heuristic and transformative functions of Socratic dialogue, and on the other hand, to propose an alternative model of dialogic teaching that restores these functions while maintaining its practicability in contemporary school contexts. Specifically, the role of epistemological relativism and the facilitator in constructivist education are identified as the critical issues in the construction of effective dialogical confrontation in the post-truth era. (shrink)

Taylor's political proposal is based on a particular way of explaining human action. The modern ideal of authenticity is used to underline the role of responsibility in personal agency. Aristotelian prudence or phronesis is considered one of the best interpretations of practical reason for completing the ideal of authenticity because it includes the distinction among goods and their influence in everyone's life. The contemporary notion of horizon is an aid for understanding the role of cultural frames and dialogical exchange (...) in the construction of personal identity. (shrink)

In their article Little, Jordens, and Sayers developed the notion of “discourse communities”—as groups of people who share an ideology and common “language”—with the support of seminal ideas from M.M. Bakhtin. Such communities provide benefits although they may also impose constraints. An ethical community would open to others’ discourse and be committed to critique. Those commitments may counter the limitations of discourse communities. Since their paper was published in 2003, the notion of “discourse communities” has been widely adopted and applied (...) in healthcare and beyond. Their ideas were influential in the founding of an ethics centre in Sydney and contributed to articulating the values which underpin this journal. This commentary notes that an ethical community is fragile in responding to current onslaughts on truth and meaning—potencies inherent in discourse communities. The essay takes Bakhtin’s ideas further to explore intrinsic forces at play in dialogue, language, and art. This leads to discussing the centrality of ethics in Bakhtin’s thought. For him, the essence of discourse is a dialogic exchange which comprises both art and ethics. It is art in that self and other are created in the exchange. It is ethical in that “I” am answerable to the other, as a phenomenological reality, in the moment of intersubjectivity. (shrink)

As technology and public expectations have expanded journalism into a practice shared by many, criticism remains the province of a relative few. Bloggers have added their voices to professionals' self-criticism, and social media have vastly expanded opportunities for dialogic exchanges. Building on earlier research, this article seeks to expand journalism criticism by applying the dominant public relations model of two-way symmetrical communication. This includes collaboration, compromise, listening, and a desire to balance power—attributes that can enable journalists to be transparent, (...) accountable, and autonomous if they publicly replicate the thoughtfulness of conversations they have long had among themselves. (shrink)

Resumen: Este trabajo es un estudio de casos preliminar y cualitativo, que considera los intercambios dialógicos argumentativos, ante una tarea de dilema moral, de seis parejas de niños y niñas. El análisis de la información se fundamenta en dos enfoques, Visión General Analítica de la Pragmadialéctica, y el Argumentum Model of Topics de la Escuela de Lugano. El análisis de resultados indicó que todos los grupos son capaces de tomar una postura y defender su posición con al menos un argumento. (...) Sin embargo, a medida que los escolares crecen, van construyendo estructuras de argumentación mucho más elaboradas y aumentan la diversidad de loci utilizados. Se concluye que la VGA y el AMT han resultado ser herramientas útiles para describir el desarrollo argumentativo de los escolares a medida que ellos se hacen mayores. -/- Abstract (EN): This paper presents a preliminary and qualitative case study, which considers the argumentative dialogical exchanges, given in a moral dilemma task, of six pairs of boys and girls. The analysis of the information is based on two approaches, Analytical Overview of the Pragmadialectics, and the Argumentum Model of Topics of Lugano School. The results indicated that all groups are able to defend their position with at least one argument. However, as schoolchildren grow up, they build much more elaborate argumentation structures and increase the diversity of loci used. It is concluded that the AO and the AMT have proved to be useful tools to describe the argumentative development of schoolchildren as they get older. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 10.1 (2003) 33-35 [Access article in PDF] In the Spirit of Giving Uptake Nancy Nyquist Potter IT IS BOTH WONDERFUL and daunting to now be in the middle of a dialogical exchange on the messy and difficult topic of self-injury and how ethically to interact with patients who self-injure. It is wonderful that authors such as Carolyn Sargent have contributed very helpful examples from (...) the discipline of anthropology that expand the ideas I have been grappling with. And it is daunting to begin to sharpen and correct my thoughts along the lines that the commentators suggest. In the spirit of giving uptake both to the praise and the criticism I have received, I first situate the "Commodity/Body/Sign" article in the context of my larger project and then focus on one problem area: my claim that giving uptake is necessary to ethical healing practices. Giving Too Much Uptake to the Dsm Rob Woolfolk is right that borderline is diagnostically imprecise. But what initially caught my interest in this personality disorder was its pejorative connotations. I will mention my favorite example, which comes from a past chairman of the psychiatry department at New York University that "borderliners are the patients you think of as PIAs—pains in the ass," (Medical World News 1983). Why are the patients who exhibit the behaviors associated with borderline personality disorder (BPD) so disliked, I wondered? Who are these patients, and what are they doing that brings upon themselves such rejection? My investigation, in other words, has been focused on behaviors and their meanings, using a philosophical lens to examine underlying assumptions. I completely agree with Woolfolk and Carolyn Sargent that much more analysis needs to be done on BPD, and I am eager to do it. It is true that I do not take up larger questions about the gendered nature of this diagnosis in general (Sargent, Woolfolk), nor do I challenge the validity of the diagnosis in this article (Woolfolk). In my view, that larger project must be held in abeyance until more philosophical probing on a number of other issues is done. Hopefully, my book-length project will benefit from continuing guidance from these authors.I focus first on self-injury for two reasons. First, it is the most common symptom for which people with BPD come to clinical attention (Gunderson 2001, 22). Second, of all the behaviors associated with BPD, self-injurious behavior is the kind that people most tend to dig in their heels about when its status as pathological is questioned. Gunderson cautions that "because the diagnosis of BPD underscores a serious, long-standing mental health problem, the diagnosis should not be offered too readily to anyone who cuts or otherwise self-mutilates" (2001, 23). I add to that caution that we ought not too readily assume that self-injury is pathological: Lynne Cox (2003) swam to the Antarctic Peninsula in water temperatures of 32° Fahrenheit and with 25 foot waves; she suffered nerve damage and numbness in her extremities. Self-injurious behavior? [End Page 33] Pathological? Cox trained for two years to accomplish this feat. In problematizing self-injury, I raise questions about some associations and assumptions we make. Calling into question the whole taxonomy requires looking at symptoms, behaviors, and criteria as a whole, and that cannot be done until systematic analysis of concepts such as self-injury, impulsivity, identity disturbance, and manipulativity are undertaken. To put things in terms of Woolfolk's reasonable criticism that he wishes I would "give less uptake to the framers of the DSM-IV," I appreciate that point. But I do think that those of us who are not ourselves clinicians must do our research carefully and proceed conservatively rather than attempting to tear a house down that may not need to be condemned. Methods and Morals Woolfolk says that the concept of uptake is "familiar and central" to therapy; Katherine Morris says it is "simple and uncontroversial"; Sargent says it is "unexceptionable"; and Christa Krüger says it may be "very difficult if not more or less doomed... (shrink)

This paper aims to critically analyze one of the most impactful events reported from the Indian corporate scenario in recent years, from the premise of its aesthetic underpinnings. Our focus is on the ambitious 2008 all cash cross-border acquisition of Jaguar and Land Rover businesses by Tata Motors Limited from Ford Motor Company, US. This move not only added stature to the already reputed brand but was also instrumental in positioning India in the global automotive arena. Using the Natyasastra, an (...) ancient Sanskrit scripture on Indian dramaturgy, as an aesthetic tool, we attempt to unravel the emotional performance depicted by various stakeholders partaking in the theatrics of the Jaguar Land Rover acquisition event. In the backdrop of theatrical performance, we examine the dialogical exchange between three distinct sets of actors, the firm, media, and equity market, to identify and elucidate the emotions they predominantly depict in the Jaguar Land Rover acquisition. This paper’s over-arching goal is to shift the preoccupation with metrics of organizational performance to focus instead on the emotional performance manifested through organizational activities, using an aesthetic and essentially Indian performative perspective. (shrink)

Anselm Kiefer's project is it to evoke, and to distance, the mythifications of the national ‐past in order to make certain German artistic traditions fruitful once more. It is argued that he has succeeded in doing so with work creating a tension between the fascination for a taboo vision, denying identification through artistic means. Expressionist materiality, the figurative mode, woodcut, lyrical inscriptions, sculpture, bookmaking, original materials have been used in specific ways so as to create open‐ended works, confronting the viewer (...) with his/her conflicting feelings and allowing them to finalize the work. However, where an overbearing scepticism of modernity causes Kiefer to turn to myth for answers, he is prone to collapsing history with timeless truths, confounding artistic production and organicist creation, thus abolishing the boundaries of the work together with the possibility of dialogic exchange. (shrink)

Dialogue is promoted by its supporters as a pluralising force capable of accommodating the moral disagreement inevitable in every sphere of human society, but this promise is widely and vehemently challenged. How are we to determine the principles upon which the dialogical exchange should take place? How should we think of ourselves as interlocutors? Should we associate dialogue with the desire for consensus? How should we determine decision-making? What are the gender dynamics of dialogical politics and how much do (...) they matter? This book brings together internationally recognised expert authors from the fields of political and social theory, political philosophy and international relations to consider these controversial questions anew from a range of theoretical positions. The differences of opinions and clashes of views make for a fascinating and highly informative read. (shrink)

Više od trideset godina Dominick LaCapra prakticira specifičan oblik intelektualne povijesti. Za razliku od zagovornika dokumentarnog modela povijesnog razumijevanja, ali i Whiteove poetike historiografije, LaCapra se zalagao za retoričku koncepciju povijesti. Suprotno monološkoj ideji jedinstvenog autorskog glasa koji nam pribavlja idealan, iscrpan i konačan prikaz u potpunosti zahvaćenog predmeta proučavanja, retorika podrazumijeva dijaloško shvaćanje diskurza, ali i istine. To znači da povjesničar ulazi u dijalošku razmjenu s prošlošću, no problem je upravo u prirodi spomenute razmjene. Kako bi objasnio odnos povijesti (...) s vlastitim predmetom proučavanja, LaCapra uvodi psihoanalitički pojam prijenosa. Svrha ovog rada je razmotriti različite problematične aspekte dijaloške razmjene, kako između povijesti i njezina predmeta proučavanja tako i između intelektualne povijesti i njezina predmeta proučavanja.For over thirty years, Dominick LaCapra has continued to practice a distinctive form of intellectual history. In opposition to advocates of documentary model of historical understanding, as well as Hayden White’s poetics of historiography, LaCapra has introduced rhetorical concept of history. In contrast to a monological idea of unified authorial voice providing an ideally exhaustive and definitive account of a fully mastered object of knowledge, rhetoric involves a dialogical understanding of discourse and of truth itself. Historian enters into a dialogical exchange with the past. The problem is precisely the nature of this dialogue. In order to understand this problematic relationship with the object of study, LaCapra introduces psychoanalytical concept of transference. The purpose of this paper is to examine different aspects of this conversational exchange between history and its object of study, and intellectual history and its object of study. (shrink)

This article examines the storytelling aspect in philosophizing with rehabilitating cancer patients in small Socratic dialogue groups. Recounting an experience to illustrate a philosophical question chosen by the participants is the traditional point of departure for the dialogical exchange. However, narrating is much more than a beginning point or the skeletal framework of events and it deserves more scholarly attention than hitherto given. Storytelling pervades the whole Socratic process and impacts the conceptual analysis in a SDG. In this article (...) we show how the narrative aspect became a rich resource for the compassionate bond between participants and how their stories cultivated the abstract reflection in the group. In addition, the aim of the article is to reveal the different layers in the performance of storytelling, or of authoring experience. By picking, poking and dissecting an experience through a collaborative effort, most participants had their initial experience existentially refined and the chosen concept of which the experience served as an illustration transformed into a moral compass to be used in self-orientation post cancer. (shrink)

Although the controversy between Malthus and Ricardo has long been considered to be an important source for the history of economic thought, it has hardly been the object of a careful study qua controversy, i.e. as a polemical dialogical exchange. We have undertaken to fill this gap, within the framework of a more ambitious project that places controversies at the center of an account of the history of ideas, in science and elsewhere. It is our contention that the dialogical (...) co-text is essential for reconstructing the meaning and the evolution of science. In the present paper we try to substantiate this contention by means of a pragma-rhetorical study of this particular controversy. First, we reconstruct, through an analysis of a chunk of the correspondence, a micro-level of specific moves and countermoves which constitute a sequential structure within which also meta-scientific and meta-controversial considerations play a role. We then move to a macro-level of analysis, looking for recurrent patterns of argumentation. Finally, we draw epistemological conclusions on the nature of rationality and progress as manifested in actual scientific controversies. (shrink)

This is my translation of Gadamer's 1990 lecture "The Diversity of Languages and Understanding of the World." "In his lecture, Gadamer presents his views of language and world in a distinctively hermeneutical key. For example, he emphasizes language as that which 'belongs to conversation.' That is, language as conversation helps to bring about understanding and involves the play of dialogical exchange. 'Language is not proposition and judgment; rather, it is what it is, only when it is question and answer.' (...) Language involves another; it is on-the-way [unterwegs] to another. In fact, when addressing his question—what does world mean—Gadamer clarifies that humans and world are intimately connected; the world is that in which we are 'in the midst' and 'understanding is understanding oneself in the world.' But we are also in-the-world with others, and understanding ourselves in the world, means to understand ourselves with others. Gadamer goes so far as to say that our self-understanding as achieved in relation to others, as well as our understanding of others, should be taken in a moral and political sense. That is, the other is not there as merely a means to our ends or to exploit. Rather, 'the other indicates a principal limit to our self-love and self-centeredness. This is a general moral problem. It is also a political problem.' He goes on to emphasize the difficult task of achieving genuine solidarity with those from different cultures. Such a task requires language as conversation, the back-and-forth of dialogical exchange in which we come to understand the other and the other comes to understand us. Again and again, Gadamer underscores the task that each of has in light of our pluralistic world “to learn to bridge and reconcile the distances and differences between us and that means that we respect, look after, care for the other, and give one other a new hearing.” In contrast with the story of the Tower of Babel in which the people sought a pseudo-unity or 'oneness' driven by a will to dominate, Gadamer embraces both cultural and linguistic diversity and warns against reducing these multiple horizons 'by any special contrivance of unity [Einheitsmechanik].' He encourages us to seek out the open spaces that arise in our interactions with one another, to resist the levelling of language that information technology tends toward, and to 'cultivate language in its most distinctive possibilities.' In our present age of disinformation warfare, which threatens democracies worldwide and is a direct challenge to truth and the possibility of a meaningful dialogue with others, we would do well to linger with Gadamer’s hermeneutical and ethical insights and contemplate how we might bring these insights to bear on the global and political crises that we face today—Russia’s war of aggression against Ukraine, our climate catastrophe, and ever new forms of technical sophistry and disinformation that seek to erode our trust in truth, reality, and language itself.". (shrink)

Archaeological Theory in Dialogue presents an innovative conversation between five scholars from different backgrounds on a range of central issues facing archaeology today. Interspersing detailed investigations of critical theoretical issues with dialogues between the authors, the book interrogates the importance of four themes at the heart of much contemporary theoretical debate: relations, ontology, posthumanism, and Indigenous paradigms. The authors, who work in Europe and North America, explore how these themes are shaping the ways that archaeologists conduct fieldwork, conceptualize the past, (...) and engage with the political and ethical challenges that our discipline faces in the 21st century. The unique style of Archaeological Theory in Dialogue, switching between detailed arguments and dialogical exchange, makes it essential reading for both scholars and students of archaeological theory and those with an interest in the politics and ethics of the past. (shrink)

This article explores the question: is The X-Files dangerous to science fiction (SF) and science? Certainly it is one of the most prominent series that, despite being frequently appended with the SF television label, seems to challenge and sometimes eschew basic conceptualizations of the genre. Furthermore, at the height of its success the series was criticized by scientists such as Richard Dawkins for disseminating and popularizing anti-rational and potentially anti-scientific perspectives. On these grounds, the answer to our question appears to (...) be yes. However, detailed analysis of the series reveals quite a different picture. Firstly, even attempts to distance the series from SF effectively encapsulate reasons for that very labelling. These specifically revolve around the use of the phrase ‘extreme possibilities’. Secondly, far from presenting a simplistic juxtaposition of belief and reason, the series instead involves a dialogic exchange that helps to articulate the role of scientific inquiry in approaching the unknown. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:This essay considers hagiography as a spatial-theological genre emerging, so to speak, from the crypts of Christian martyrs where liturgical celebrations commemorate their paradoxical witness to the Paschal mystery, whereby the faithful gain eternal life through temporal death. Later the virtues and miracles of holy men and women, such as ascetics, bishops, mystics and founders of religious communities, are recounted in vitae intended for liturgical offices and contemplative reflection. (...) The relics of these saints are a site for the construction of religious identity and a locus of pilgrimage, as the faithful gather in the churches where the bodily remains are located. Often miracle accounts, collected soon after the death of the saint, are accompanied by miracles at the tomb thereby initiating or furthering the process of veneration and canonization, whence the relics are subsequently transferred to a prominent place within the church, such as the area near the altar. Miracle stories are a constant in liturgical legends, and the vitae of Saint Francis are no exception.In the case of Francis of Assisi, canonization and construction are contemporaneous, since Thomas of Celano's official legend, the Life of Saint Francis, is presented during the initial building phase of the sepulcher basilica. The Paschal paradox of the miraculous, evident in the spatial localization of transcendent power, informs Celano's hagiographical account of miracles in his first text, as well as in the later Legend for Use in the Choir, the Remembrance of the Desire of the Soul, and the Treatise on Miracles. Bonaventure's subsequent conceptualization of Francis's dream body in the Journey of the Soul into God and literary reorganization of the miracle stories in the Major Life, and the absence of Francis's reliquary remains in the Minor Life, dislodges the miraculous from sepulchral stone and regional locales into textual space, which is located in a narrative history but freed from the spatial constraints of ecclesial edifices and geographical locations. As a result, the thaumaturgical founder of Celano's narratives, whose wonders in life and death find a spatial locus in Italy and, particularly, at the basilica tomb, is replaced by the stigmatized Francis. He is the central miracle of Bonaventure's narratives, and readily present anywhere – albeit mediated by the General Minister's own memory – in prayer. This essay posits that this "transitus" of Francis from miracle worker to abiding miracle, especially noticeable in Celano's Legend for Use in the Choir and Bonaventure's Minor Life, is best understood when the performative nature of liturgical legends in sacred space is recognized.1. Choir Legends, Sacred Space and Performative IdentityChoir legends are primarily conceived, composed, and received as spatial texts, ritually performed in a designated sacred space and season. Their ritual context is the Liturgy of the Hours, where believers enter into a dialogical exchange with the divine, grounded in the paradox of the Paschal mystery. Choir legends are unique witnesses to a particular communal image of a saint, whose life of virtue and miraculous deeds is recounted within the dynamics of liturgical prayer and the dominant cultic-cultural identity. Given their essential status within worship, these biographical texts assume a level of iconicity not shared by non-liturgical documents. Specifically intended for communal contemplation and not the promulgation of the saint's cult throughout the universal church, choir legends are similar to opaque windows opening inward on a secluded courtyard of those gathered to recount their family story. While the narrative is accessible to all those who gaze through the aperture and listen attentively, the locus of intent is within the religious community. When the community members – or at least influential leaders – no longer espouse this "prayed" likeness of their father or mother figure, a new image may be constructed, and the previous choir legend is supplanted or even suppressed by another legend that reflects the revised cultural-theological identity. Evidence of this process is found among second.. (shrink)

Court conciliation conducted by judges in Chinese people’s courts has been playing a vital role in resolving civil disputes. When it heaps praises and compliments, it also faces severe criticisms such as pressing parties to settle due to judges’ over-engagement. To date, except for mere criticisms from the legal literature, few efforts have been made to reveal how judges get engaged linguistically in conciliation and whether their engagement exceeds the limit in each phase of court conciliation. This paper, taking the (...) engagement system of the appraisal framework and the exchange structure model as the theoretical basis, aims to analyze the features of judges’ engagement and the underlying forces that influence their engagement. Data-analysis shows that for court conciliation conducted in court, judges often employ dialogically contractive resources in uni-directional information exchange structures to warrant their engagement. Under the co-influence of the driving and curbing forces, judges are often “dancing with shackles” in court conciliation. (shrink)

In order to develop a collaborative experience of reflexive writing, this article explores the ethnographic process through two communication devices used by the authors in their respective fieldwork: tarot readings and evolutionary astrology. Reflecting on their distinct (if not opposing) backgrounds, the authors explore and interpret how their different backgrounds and conversational devices shape their ethnographic experience as a process of revealing the unknown, following the not-knowing approach (Anderson, 1997). The dialogic exchange also reveals how the not-knowing approach (...) affects the collaborative aspect of the reflexive writing experience. (shrink)

Drawing on teacher interviews, written teacher reflections, teacher research proposals, and research papers, this study explored the outcome and process of teacher learning during their participation in a continuing professional development program. It has been found that the teachers changed their conceptions of research over the course of learning concerning the nature, purpose, and process of research and the relationship between teaching and research. Dialogic exchanges and reading research papers, along with the scaffolding of the teacher educator, enabled the (...) teachers to validate their practices, link others’ perspectives up to their own, and re-situate research in light of their current practices. The findings provide insights into the nature of teachers’ conceptual change and how learning opportunities can be better built into continuing professional development programs. (shrink)

The article provides an analysis of diary discourse, focusing on the contrast between the narcissistic orientation of contemporary online diaries and the dialogic, reflective nature of Sufi spiritual diaries, written in the form of the letter to spiritual mentor according to Sufi tradition. Modern online diaries, characterized by self-exposure, often mirror digital narcissism, where the expression of thoughts and emotions may prioritize self-presentation over inner transformation. In contrast, Sufi spiritual diaries, written as letters to spiritual mentors, represent a means (...) of deep self-reflection and psychocorrection, where the diarist seeks not only to express personal experiences but also to achieve a transformative dialogue with the metaphysical Other. The study examines the therapeutic effects of this diary practice, highlighting its potential to help individuals restore inner balance, overcome isolation, and reduce anxiety. The article explores such concepts as autocommunication, extimacy, and the communicative turn, analyzes how these theories contribute to understanding personal growth within this diary genre. Through citing of diary excerpts written in the Sufi communicative paradigm, the study shows how these texts foster a unique type of dialogic exchange aimed at personal and spiritual growth. The findings underscore that spiritual diaries offer an opportunity for profound self-therapy, allowing individuals to engage in a metaphysical dialogue that supports personal transformation and emotional resilience. This research underlines the value of spiritual diaries not only as psychotherapeutic tools but also as meaningful literary forms that encourage introspection and connect individuals to broader cultural and spiritual frameworks. (shrink)

In this paper, the authors take part in a duoethnographic dialogical and reflective conversation about their experiences in mathematics teaching and learning in two unincorporated United States (US) territories (Guåhan and the US Virgin Islands) and discuss how such differed from experiences since moving to the US mainland. The two authors are in a professional mentor-mentee relationship and currently work at a large research university in the central US. Informed by recent experiences since living in the US mainland, the authors (...) used the edited book, “Rehumanizing Mathematics for Black, Indigenous, and Latinx Students” by Goffney et al. (2018) to ground their reflections and discussion. The Rehumanizing Mathematics conceptual framework was used as a sociopolitical lens to guide their dialogic exchange. As duoethnography was used as the methodological approach to analyze the discussion and reflections, the authors were the focal sites of research. Findings from this duoethnography revealed three themes: (1) a recollection of race, culture, language in mathematics; (2) math classrooms as familial community; and (3) culturally responsive mathematics. The paper concludes with implications of these findings for researcher and practitioner communities. (shrink)

At first glance, Aristotle’s Politics is a repository of dry, professorial lecture notes. Although the work contains the occasional literary reference or historical digression, analysis, argumentation, and socio-political taxonomies predominate. Beneath the surface of such prose, Pangle locates an Aristotle who seeks to involve the reader in dialogical exchange—much like as in a Platonic dialogue—by means of dialectical, rhetorical and literary devices. Pangle—a student of the political theorist Leo Strauss, a translator of Plato, Aristophanes and Sophocles, and the author (...) of books on modern political theorists such as Montesquieu, Locke, and the Federalist Papers—has written a study of the Politics informed not only by a close reading of the text, but also its relationship to modern republicanism, and the conflict between rationalism and religion. A previously published introduction presents what Pangle takes to be Aristotle’s rhetorical strategy in the Politics; it is followed by chapters organized around individual books in the Politics (a chapter each for Politics I, II, and III, and consolidated chapters for Politics IV-VI and VII-VIII—the last of which had been previously published in part). The text is followed by almost 50 pages of notes, notes in which Aquinas is cited as frequently (and sometimes more frequently) than contemporary Aristotle scholars like P. Simpson, R. Kraut, and E. Schütrumpf and Alfarabi is cited more frequently than F. Miller (although by far the most frequently cited authorities are the 19th century scholars F. Susemihl, R.D. Hicks, and above all, W. Newman). The book is clearly a mature work of scholarship, informed by extended reflection on Aristotle’s Politics and the subsequent western tradition of political theory and philological commentary which has responded to it. (shrink)

The ad baculum is not a fallacy in an argument, but is offered instead of an argument to put an end to further argument. This claim is the basis for criticizing Michael Wreen's "neo-traditionalism," which yields misreadings of supposed cases of the ad baculum because of its rejection of any consideration of what the person using the ad baculum, or someone who refers to that use as an "argument," is doing. The paper concludes with reflections on the values that should (...) inform talk of a fallacy in an argument such as the one that Wreen is giving. (shrink)

This paper is study on the moral educational significance of the dialogical learning. The dialogue is so closely tied to our lives. We exchange an objective fact or any information through the dialogue. The terms used as dialogue routinely are fall into such as conversation, debate, discussion and dialogue. The conversation is a very common part of our every life, the debate has the purpose or topic of debate. And the discussion is almost like a ping-pong game. In the (...) dialogue there isn't a win-loss participant and is a disequilibrium going on. In this paper, especially the dialogue is understood as a stream of meaning. And then, it will be examined the relevance of the Socratic Method and the dialogue. The Socratic Method has become a commonly used of the elenchus that is the central technique of it. In Plato's early dialogues, the elenchus is a search for moral truth by question-and-answer adversary. Besides, the Socratic Method is composed of three course: Eironeia(irony) -Elenchus -Aporia. Like the dialogue, the Socratic Method will make possible a stream of meaning. The dialogue learning of stream of meaning is composed as follows: Exploring together - Finding the meaning - Sharing the meaning. The exploring together is the course of thinking together and the joint inquiry. The finding the meaning is an activity which means that it has the look to themselves and their communities that topic. And the sharing the meaning is an activity to create new value and moral knowledge by sharing the value of diverse individuals and moral knowledge. (shrink)

This paper proffers a dialogical theory of decision-making: decision-makers are engaged in two modes of rational decisions, instrumental and existential. Instrumental rational decisions take place when the DM views the self externally to the objects, whether goods or animate beings. Existential rational decisions take place when the DM views the self in union with such objects. While the dialogical theory differs from Max Weber’s distinction between two kinds of rationality, it follows Martin Buber’s philosophical anthropology. The paper expounds the ramifications (...) of the dialogical theory in understanding structures of exchange considering assessments of diverse thinkers. (shrink)