The paper focuses on the complex relations between aesthetics and phenomenology as they show themselves within the core locus of their interplay—the realm of the visible and the invisible. To do so, the paper examines a specific case study, a Rembrandt painting—A Woman Bathing in a Stream (1654)—through which the discussion illuminates the interconnected and inseparable relationship between aesthetics and phenomenology in relation to Merleau-Ponty’s ontology of the visible and the invisible. The reading addresses both dimensions of the visible: the (...) essential intersubjective aspect of life and its complex visual representation in art. To achieve this, the paper first explores Merleau-Ponty’s late aesthetic ontology—a phenomenology that perceives the aesthetic realm, particularly the visible domain, as originating from human corporeal existence, thereby redefining the act of seeing and the concepts of the visible and the invisible; I show the manner in which invisible elements permeate our visual experience in the Rembrandt painting and in seeing as such. The paper also reveals the unique ontological role of painting and the painter in unveiling the aesthetic world, and in guiding the philosopher toward a vision that true philosophy—phenomenology—must embrace. The paper concludes by rethinking the significance of aesthetics, and especially, the arts, to phenomenological thought, and the necessity of phenomenology to aesthetic thought. (shrink)

The article is about the poetic-practical philosophy of dialog of Lesia Ukrainka, which is manifested in the dramatic creativity of the prominent poetess, her translation activity and the concept of “person-nature relations”. In the text it is shown that Lesia Ukrainka created a new genre of contemporary drama on the basis of application of “Socratic dialog”, which started an important direction in contemporary literature and coincides with a leading trend of world philosophy associated with the paradigmatic turning point from the (...) philosophy of subjectivity to the philosophy of inter-subjectivity. The kinship of the Socratic philosophy of dialog and “Socratic drama” is also referred to. The author also showed that the meaning of Socratic dialog of Lesia Ukrainka in the resolution of the main problems of world outlook of modernity and the role of argumentation, in particular, the method of elenctics, the realization of such notions as “truth” and “verity”, which is particularly important the modern day situation of “posttruth” and “post-morality”. Against the background of the global environmental crisis, it is important to look at the way how Lesya Ukrainka suggests treating nature as a subject and partner in dialogue. This paradigm continues and deepens the Romantic concept of nature as a partner in a conversation and co-creator of the liber mundi ("the book of the world"). It also opens the opportunity to apply hermeneutical methods of understanding nature as a common world (Mitwelt) of communication, love and creativity. The article also analyzes the topic of dialogue between cultures, as well as perception and understanding of another culture as a subject in a dialogue. We can see this focus in Lesya Ukrainka's approach to translation of poetic texts produced by cultures from distant places and epochs. (shrink)

The article examines the efficacy of social dialogue as a mechanism for addressing societal issues. While social dialogue was once viewed with great optimism, its effectiveness has waned in recent years, despite participants employing various persuasive strategies. The study distinguishes between two forms of dialogue: formal and substantive (productive), emphasizing that only the latter genuinely catalyzes shifts in participants’ perspectives. By analyzing historical examples and contemporary cases, the study identifies key factors that influence the success of social (...) communication. Employing J.L. Austin’s speech act theory, the article frames dialogue not merely as an exchange of information but as a form of social action, where the utterances of participants are performative, possessing the power to directly transform social reality. A historical case study is presented, examining the dialogue between Western-oriented Russian liberals who viewed their nation as socially and economically backward, and thinkers who challenged this assessment, perceiving Russia’s unique spiritual potential to address pan-European challenges. The statements of P.Ya. Chaadaev and F.M. Dostoevsky are analyzed as performative acts that shaped a new vision of Russia’s role in world history. Additionally, the author explores the role of identity in social dialogue, showing through examples from the lives of A.S. Pushkin and M.I. Tsvetaeva how identity structures can influence one’s openness or resistance to personal transformation in the face of internal conflict. The study hypothesizes that dialogue effectiveness correlates with participants’ ability to integrate new values into their identity without compromising its core. Furthermore, the author argues that rhetorical commitment to mediation alone is insufficient for bridging deep social divides and examines the historical social conditions required for effective mediation, such as a shared cultural foundations, formal dialogue platforms, robust legal frameworks, and flexible power structures. In conclusion, the author considers the question of whether it is inherently possible to create effective mechanisms for social dialogue under the current conditions of globalization and information society. (shrink)

Lutheran theology is faced with the challenge of rearticulating the human relationship to God in justification in a way that is not only consistent with the biblical and theological tradition but also makes sense to modern human beings who inhabit a society of widespread biblical and theological illiteracy. In this article, I suggest rephrasing this relationship as a dialogue of mutual recognition between God and the human being. I ground this suggestion in a reinterpretation of Martin Luther’s understanding of (...) justification as a dialogical process of identity formation whereby God and humans are mutually recognised. In the justifying dialogue, the individual is recognised as a you in relation to God’s creative and saving I. Moreover, God is recognised as God when humans answer his initial address and call on him in prayer and in praise. Emphasising the role of the human response in the process of justification highlights the importance of the community of believers who express their answer to God’s word of law and gospel through prayer and songs of worship. (shrink)

This article is an edited transcription of two conversations at Birkbeck College, London, in February 1987. Its primary concern is a transdisciplinary consciousness that refuses to comply with the tendency toward reductionism and simplification. Some of the problems the dialogue explores are (1) the notion of order (with particular reference to Bohm's recent reflections on the concept of the generative order), (2) the limits of knowledge and the concept of the Absolute, (3) the nature of perceptive or intuitive reason, (...) (4) the relation between matter and mind, and (5) the contemporary global crisis and the possibility of creative evolution. (shrink)

Vatican II's documents Gaudium et Spes and Ad gentes reveal two interrelated dialogues: a dialogue between Church and other religious traditions, and a more general dialogue between faith and particular societies. The theme takes its cue form Paul VI's first encyclical, Ecclesiam Suam and, in the last fifty years, has flowered into a rich body of teaching expressed in various documents. It became central to the teaching of John Paul II with his passionate concern for the dignity of (...) the human person. Benedict XVI in a series of speeches delivered both before and after becoming Pope introduced a note of caution to such cultural dialogue. While accepting that he offered an impressive case against the positivism, which he considered to be undermining contemporary culture, we should be hesitant in following his more cautious approach. (shrink)

Formal dialogue games have been studied in philosophy since at least the time of Aristotle. Recently they have been applied in various contexts in computer science and artificial intelligence, particularly as the basis for interaction between autonomous software agents. We review these applications and discuss the many open research questions and challenges at this exciting interface between philosophy and computer science.

_Dialogues for the Future_ provides a sneak peek at the long philosophic and intellectual journey of the renowned Arab scholar Taha Abderrahmane. This English translation allows English-speaking readers to engage with the open canvas of dialogue Taha has resiliently initiated.

Dialogues for the Future provides a sneak peek at the long philosophic journey of the renowned Arab scholar Taha Abderrahmane. The author looks at different thorny issues such as traditions, philosophy, ethics, globalization, and logic through a local prism that is not directedly tainted by the Western epistemic and ontological worldview. While seemingly addressing audiences with a background in the philosophy of language and Islamic philosophy, Taha's intellectual project tackles many questions that wider readerships might have about the Muslims' and (...) Arabs' contribution to knowledge in the past and present. The translator's introduction "on Dialogue, Ethics and Traditions" contextualizes Taha's book within the plethora of his academic work, allowing English-speaking readers to engage with the open canvas of dialogue Taha has resiliently initiated. (shrink)

The article explores the relationship between the dialogical way of existence of religion and social stability. The author argues that dialogue is becoming a way of existence of religion in societies with a high level of religious freedom. The author emphasizes constructive types of communication between religions, one of which is traditionally interreligious (interfaith) dialogue. The definition of religious dialogue as a broad communication phenomenon is considered, which, in particular, involves the interaction of not only religions with (...) each other (interreligious, interfaith dialogue), but also communication between religion and society (religious and social dialogue) on important issues of the present, and reactions to them. It is substantiated that the reluctance of a certain religious institution to engage in dialogue may be based on the theological position of the church caused by the phenomenon of «ambivalence of the sacred». Some ways to restore the dialogue of religions and overcome the conflict conditions of their interaction are proposed. In conclusion, it is noted that the «war of civilizations» launched by the Russian Federation in Ukraine brings the dialogue of religions to a new level, namely: requires a revision of certain theological theories, the formation of new theological visions; significantly actualizes the issues of justice, heroism, good and evil, the impossibility of violence, ethical problems and their reflection in theological thought; requires religions to take a civic stance, where it is no longer possible to speak of secularization in the sense of separation of religion from politics; sharpens and problematizes the attitude of religions to the national question as a result of the Russian Federation’s provoked terrorist methods of warfare, and thus the threat to humanity of genocide on a national basis; raises the issue of universal values, the humanistic paradigm and personal responsibility, which brings all religious systems too close together; meta-anthropologizes religion, absolutizes humanism as a value when a believer «goes beyond» mere existence to approach eternal truths, where the concept of «salvation» loses its narrowly individualistic characteristic. (shrink)

The article examines the processes of individualization in relation to the emergence and existence of various forms of collectivity. It analyzes the complexities of this process, which, while a necessary characteristic of modern society, can lead to atomization, frustration, and loss of meaning in life. Particular attention is paid to the nature of individualization: on one hand, it presupposes the uniqueness of each individual; on the other, it is inextricably linked to an individual’s association with certain collectives and the internalization (...) of supra-individual values. The article asserts that new forms of collectivity are emerging in the modern era that, rather than suppressing individuality, foster creative self-realization. The research explores issues of depersonalization and pseudo-collectivity, as well as the interplay between freedom and responsibility in the context of global digitalization. The author elucidates the dangers associated with the virtualization of personality, the erosion of boundaries between private and public spheres, and the potential for total control over individuals. Contemporary forms of virtual individualization, while creating an illusion of freedom, may in fact lead to a loss of personal individuality. The article further explores the impact of digital technologies on the transformation and evolution of both individual and collective memory, as well as their role in shaping identity. It underscores that digitalization not only offers new opportunities but also poses significant anthropological challenges. Dialogue is examined as a means of resolving conflicts and facilitating both individual and collective self-realization. The author contrasts M.M. Bakhtin’s dialogical approach with J.-P. Sartre’s existentialist interpretation of the relationship between the Self and the Other. It is emphasized that genuine dialogue requires mutual recognition and respect among participants, a shared space for communication, and a willingness to reconsider one’s own position. In conclusion, the study posits that addressing many of the problems generated by modern processes of individualization and collectivization in the age of global digitalization necessitates the creation of conditions conducive to interpersonal, intergroup, and intercultural dialogue. (shrink)

This article adopts Husserl’s transcendental phenomenology to explore the complex relationship between patients and physicians. It delves into the coexistence of two distinct voices in the realm of medicine and health: the “voice of medicine” and the “voice of life-world.” Divided into three sections, the article emphasizes the importance of shifting from a scientific-medical attitude to a more personalistic approach in physician–patient interactions. This shift aims to prevent depersonalization and desubjectification. Additionally, it highlights the equal and irreducible nature of patients (...) while acknowledging the vital role physicians hold in the realm of illness. The article stresses the need for a balanced and equitable relationship between both parties, rooted in the shared life-world. Moreover, empathy is underscored as a crucial element in fostering meaningful dialogue, wherein understanding diverse perspectives and attitudes towards illness is paramount. The article argues that differences between patients and physicians are necessary for empathy, while shared similarities form its foundation. Ultimately, a harmonious relationship facilitates empathy and enables the constitution of a new sense of life for both patients and physicians. (shrink)

Within a supportive learning environment, dialogue can allow for the identification and testing of assumptions and tacit beliefs. It can also illustrate the inadequacies in superficial thinking about ethical problems. Internal dialogue allows us to examine our beliefs, and to prepare and evaluate arguments. Each of these elements is important in the study of business ethics. This paper outlines one teaching technique based on Socratic dialogue, and shows how it can be applied to develop business students' thinking (...) about ethics. After justifying the suitability of this technique, and detailing its key elements, the paper offers for consideration an illustration of how the technique may be applied in a classroom setting, using structured role play. The paper concludes with a “teaching agenda”, offering suggestions for how this technique can be applied to teaching business ethics in an undergraduate, or postgraduate module, where it can examine language, structures and practices. (shrink)

Excerpt from Dialogue on George Santayana He walks in almost unnoticed, seats himself at the desk while the usual classroom rustle and noises continue, hardly subsiding. Then he begins to talk. There is something in the voice, and something in the way he doesn't look at you. He never looked at you. I found out later he was terribly near sighted. There was a turn of the eye that made you think of religious pictures. I finally got to see (...) him as a sort of Murillo madonna with a mustache - a stereotype. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

A general outline of a theory of reasoned dialogue is presented as an underlying basis of critical analysis of a text of argument discourse. This theory is applied to the analysis of informal fallacies by showing how textual evidence can be brought to bear in argument reconstruction. Several basic types of dialogue are identified and described, but the persuasive type of dialogue is emphasized as being of key importance to critical thinking theory.

Douglas Walton’s multitudinous contributions to the study of argumentation seldom, if ever, directly engage with argumentation in mathematics. Nonetheless, several of the innovations with which he is most closely associated lend themselves to improving our understanding of mathematical arguments. I concentrate on two such innovations: dialogue types (§1) and argumentation schemes (§2). I argue that both devices are much more applicable to mathematical reasoning than may be commonly supposed.

An updated version of Plato's Dialogues, this adaptation takes place in contemporary times and is set at Reed College in Portland, Oregon. Through the characters' central discussions of Creationist and Materialist theories of evolution, together with their moral and social implications and ramifications, the author defines philosophy and science. This fresh approach to complex philosophical subjects will be an interesting supplement to courses in philosophy.

The article analyses the modern assimilations of the definition ‘dialog’ and its rendering by the world academic community. Attention is drawn to the exceptional empirical significance of dialogics as a general scientific universal. The etymology of dialogue as a key category of philosophical, educational and pedagogical knowledge is identified. The evolution of the lead notionalists` ideas about the kernel and nature of dialogue that are relevant of the humanity itself, human mind and constant search of true knowledge is (...) studied. A parallel is drawn between Socratic dialogue and dialogue in the postmodern educational and philosophic discourse. The problem of the antique thinkers` understanding of dialogue is studied discretely. The contemporary approaches to the fundamentals of dialogism, as outlined in the works of the lead theorists, are studied from the antiqueness to these days. It is highlighted how relevant and applicable for educational philosophy of the XXI century ‘G. Skovoroda`s dialogues’ are. It is ascertained that setting dialogue as autonomous subject of research of a particular school of thought reaches the works of L. Feuerbach with its thesis origins, but gets its final formulization in the works of M. Buber. The author dwells on the main theses of the approach of M. Bakhtin about the dialogic sources of the human beingness. The content and scope of the concepts ‘dialogical pedagogics’, ‘interactive dialogue’, ‘egalitarian dialogue’ are analysed. The advantages and disadvantages of the idea ‘knowledge building’ are studied. It is accentuated that the origins of many contemporary dialogue theories and methodologies date back to the ancient times and represent the attempts to integrate the ‘Socratic dialogue’ into the postmodern discourse. The state of adaptedness and conformance of the contemporary theories of dialogue to challenges of digitalisation and globalisation of the postmodern educational-philosophical space is studied. (shrink)

RésuméDans ce dialogue, deux personnages principaux, Philopolis et Éleuthérios, proposent la position communautarienne et la position contractualiste libérale comme fondements de la théorie politique. Le débat se déroule, comme tout bon débat devrait lefaire, autour d'une bouteille de Chardonnay.

In this paper, the philosophy of mystical experience, assuming that the mystical experience of intelligibility, and its compatibility with the philosophy. In the previous issue, the article explores mystical experience is compatible with the appearance, mystical experience is a purely silent or have conversations, and the body in the position of mystical experience in three issues. In this regard, this analysis shows, first, to beyond the mystical experience, although the appearance and body together眞real, but does not exclude the appearance, on (...) the contrary, the symbolic representation of the mystical experience can come prepared, but also in mystical experience be after the performance; second, nor blindly mystical silence, no conversation. Instead, starting from the mystical experience to talk, peaked in conversation, and will ultimately be returned to talk; Finally, mystical experience is no need to reject the body, but there should not be assumed on the psychosomatic theory of binary, the ethical claims to wishes to keep justice, on the contrary in theology, "Incarnation," the truth. Negative, way beyond the body only has significance, just as sure to return the body also has a methodology and positive meaning. This analysis not only mystical experience and the broad role of rational consistency, but also coincide with the everyday life experiences. In other words, mystical experience can also serve as one form of human self-understanding, not only can not irrational or contrary to the confusing world of daily life, and humanity should be to deepen and expand its purpose. This article would like to proceed from the assumption that mystical experience has a rational basis and is compatible with philosophy. From this premise, this article would like to discuss whether or not mystical experience and representatiion are compatible, whether mystical experience is purely incommunicable or can there be dialogue and what is the status of the body in mystical experience. Firstly, this article would like to reveal that even though mystical experience transcends representation, it does not exclude representation. On the contrary, symbolic representation prepares the approach to mystical experience and can enhance representation after such experience. Secondly, mystical experience is not altogether incommunicable, devoid of any possible dialogue. On the contrary, mystical experience starts with dialogue and culminates in dialogues until it can finally turn into dialogues on a more mundane level. Finally, mystical experience does not entirely disregard the body and posit an ontological mind-body duality. In theology, it is the notion of "Truth complete in Flesh", an ethical belief that man has, desiring to be part of heaven. The renunciation and the transcending of the body have meaning only as instrument just as the returning to the body has positive value only on a methodological basis. This sort of analysis not only shows that mysticism can be rational in the broadest sense of the word, but that it is also in conformity to everyday existence. In other words, mysticism is not exclusively a non-rational mechanism employed to lead people into confusion, it should aim at the deepening of human development, thus helping people to achieve their ultimate goals. (shrink)

This volume of essays takes as its point of departure Martin Buber's principle of dialogue, which he applied as a comprehensive hermeneutic method for the study of various cultural phenomena. The volume critically evaluates the methodological purchase to be gained by the introduction of Buber's conception of dialogue in political theory, psychology and psychiatry, and religious studies.

Dialogues generated over a year of weekly meetings with 8 children at a school in Edinburgh. The author and the children attempted to craft stories reflecting philosophical problems.

During the formative years for Dialogue, I was absent from Canada on sabbatical leave, and so my memory of the initial moves by the officers and directors of the Canadian Philosophical Association towards publishing their own scholarly review is faded by time and fuzzily out of focus. One thing stands out clearly and should be spoken of first. The initial impetus and steady pressure towards publication came from the francophone members. Father Jean Langlois spoke of this in his brief (...) “liminaire”, introducing the first number in June 1962: “Réalisation d'un projet dont nous rêvions depuis la fondation de notre groupement, il y a quatre ans.” It had been no idle or empty dream. Money had been earned and set aside for just this purpose by one of our senior francophone members and was available towards the start-up production costs. A francophone co-editor had been chosen well before his anglophone colleague was sounded out. The motion committing the Association to the venture was proposed and seconded, in Montreal, by members from the universities of Montreal and of Ottawa. (shrink)

One of the leading scholars and academic administrators of his time, Benjamin Jowett was Master of Balliol College as well as Regius Professor of Greek and, for a time, vice-chancellor at Oxford University. Along with his achievements in the area of academic reform, Jowett is remembered for this four-volume translation of Plato's dialogues. Characterising Plato as the 'father of idealism', Jowett reminds readers that while 'he may be illustrated by the writings of moderns … he must be interpreted by his (...) own, and by his place in the history of philosophy'. In this final volume, Plato's last dialogue, the Laws, is presented together with an introduction by Jowett. Three pieces of questionable authorship also appear in an appendix. Jowett's work represents a towering achievement in the field of classical and philosophical studies that had important influence on the subsequent study of Plato. (shrink)

This work is a classic dialogue between two philosophers, with the unusual twist that it was actually conducted, not fabricated, by two different philosophers. It presents in a conversational tone the various crucial and not so crucial aspects of the topic of political liberty and what if any value it has for us.

Philosophy in Dialogue. Today one of the modalities of the pedagogical practice in college and high school is the use of Discussions with Philosophical Aim. In the following we would simply like to specify what kind of philosophy can be practiced in such contexts and what it can bring to pupils and high school students in terms of methods and content.

In this article I propose a conception of empowering educational dialogue within the framework of humanistic education. It is based on the notions of Humanistic Education and Empowerment, and draws on a large and diverse repertoire of dialogues—from the classical Socratic, Confucian and Talmudic dialogues, to the modern ones associated with the works of Nietzsche, Buber, Korczak, Rogers, Gadamer, Habermas, Freire, Noddings and Levinas. These forms of dialogue—differing in their treatment of and emphasis on the cognitive, affective, moral (...) and existentialist elements—have become more dominant in recent educational discourse and practice—an intellectual phenomenon that calls for a more analytic and reflective elaboration of the essential elements that constitute educational dialogues. Hence it is the purpose of this article to elucidate the distinguishing marks of true dialogues, to set them within the normative discourse of humanistic education and empowerment, and to offer a normative and stipulative conception of empowering educational dialogue that can be utilized in the various intellectual and practical spheres of humanistic education—a paradigm,working definition, and outline for contemporary teachers in their quest to develop their students’ sensibilities and sensitivities, and empower their ability to live complete, autonomous, authentic, moral and dignified human lives. (shrink)

This book consists of a dialogue between two interlocutors, Pablo and a student, who discuss a great range of issues in social philosophy and political theory, and in particular, the emergence, working properties and economic effects of institutions. It uses the dialogical form to make philosophy more accessible, but also to show how ideas develop through intellectual interaction. The fact that one of the interlocutors is the "student" in a place in the real world makes the dialogue quasi-fictive (...) in character and enables the active engagement of the reader. After all, we are all philosophers and we develop our own philosophy by exchanging views and arguments. The dialogue form is and should remain the principal form of philosophizing, since ideas, like butterflies, do not merely exist – they develop. This is certainly the case in actual philosophical interaction, and it can be the case in written philosophical exposition. Although the dialogue does not presuppose prior acquaintance with the respective philosophical and social scientific literature under discussion in this book, it makes arguments more accessible, and conveys the feeling that there are no definite solutions to philosophical problems. (shrink)

David Hume's Dialogues concerning Natural Religion, first published in 1779, is one of the most influential works in the philosophy of religion and the most artful instance of philosophical dialogue since the dialogues of Plato. It presents a fictional conversation between a sceptic, an orthodox Christian, and a Newtonian theist concerning evidence for the existence of an intelligent cause of nature based on observable features of the world. This edition presents it together with several of Hume's other, shorter writings (...) about religion, and with brief selections from the work of Pierre Bayle, who influenced both Hume's views on religion and the dialectical style of the Dialogues. The volume is completed by an introduction which sets the Dialogues in its philosophical and historical contexts. (shrink)

Around the world, practitioners and academics are engaging in the rise of regenerative farming. On the margins of the predominant farming system, and often with little support and acknowledgement, regenerative farming is surprisingly persistent and represents a radical response to industrialization, ecological crises and alienation. This study uses feminist theories to grasp farmers’ regenerative experiences and explores how dialogical methodologies can create collective thinking among farmers and between academia and practice. The study is based on dialogues and iterative writing between (...) three female researchers and two female regenerative farmers in Denmark in which we explore regenerative farming practices, female perspectives, feminist (more-than-human) care, and the sustainability crises we are facing today and in the future. The exchange of thoughts provides insights into what it is to be human in farming, including more-than-human relationships, as well as reflections on composting as a reproductive practice, and the (quiet) revolutionary potential of regenerative farming. Thus, we experience how creating collective thinking about common concerns across academia and practice can entail feelings of being part of a community as well as involve actual consequences and risks. Finally, it reminds us that sharing fragility by laying bare our work (and thoughts) as both researchers and practitioners allows for careful dialogues and valuable insights. (shrink)

The dialogue being a form of communication represents a dynamic structure. Speech communication analysis is mostly based on the material of spontaneous dialogue, but it can be analyzed on the material of a fiction dialogue as well. The fiction dialogue appears to be the product of one of the most complicated types of communication. It refers to fiction and literature and its subjects are the author, the readers and the characters. The functional-communicative approach in the analysis (...) of a fiction dialogue reveals new possibilities for the communicative analysis of the communicative behavior of a certain character. The article deals with the description of the dialogue function in the stories by V. M. Shukshin. The specificity of the artistic dialogues is defined by its aesthetic function. The dramatic category becomes the principle of V. M. Shukshin’s poetics. Verbal and visual form created by the writer is a peculiarity of his artistic system. Polyfunctionality of the dialogues in Shukshin’s stories determines his dominant, text forming function. The dialogue in this case possesses a high level of informativeness: it moves the action, develops the plot, exposes the interrelation between the characters thus defining their behaviour. The test of the characters in Shukshin’s works is made by means of dialogues, that’s why the characterological function is very important. It represents an essential feature of the writer’s prose style. The dialogue is a means of modeling the ‘speech mask‘ that reflects the peculiarities of speech behavior of Shukshin’s characters. In Shukshin’s stories, the dialogue performs an evaluating function as it gives the opportunity to deliver some evaluating positions. The evaluating position is the perception and evaluation of the depicted objects by the author and actors. It’s the dialogues that expose the Shukshin’s characters’ peculiarities of the worldview, ethics and values. (shrink)

In this paper I argue that creative and critical thinking operate in tandem in the mind as a purposeful dialectic of generative and evaluative dimensions of sense-making. The complementariness of these two forms of thought are dramatized through a case study in an innovative literature-history class, by tracing thc development of critical and creative thinking in one students process of authoring. In the class the teachers mediated students’ thinking by engaging them in open-forum conversation about varied cultural-historical perspectives and then (...) providing strategies for both generating interpretations and questioning/critiquing them. As multiple conflicting perspectives from literature and history interplayed in the class, the student was prompted to construct a point of view by considering opposing lines of thought in a dialogue of creative and critical thinking. He appropriated these new tools, internalizing strategies for and a disposition toward creative and critical thinking to make sense of complex texts and social issues. Vygotsky’s notions of problem-solving, play, mediation, ZPD, and internalization are used to explain how student thinking developed in this context. (shrink)

What are the preconditions of interreligious dialogue? How do philosophical reflections help today a religiously plural society to live in harmony, peace and sustainable development? In this paper I deal with these questions in the light of Swami Vivekananda’s concept of Universal Religion and try to search for a philosophical model of interreligious dialogue. Vivekananda propounds that we are to go beyond tolerance, and accept other religions as good as our own. Vivekananda’s interpretation has also the implication of (...) transcending various commonly known worldviews in the context of religion and culture. It strengthens the application of the principle of “live and let live.” This model of understanding does not regard the existence of other religions as a hindrance to worldly progress and peace. This attitude is rather guided by a practical plan which does not allow for questioning the encountering of religion. It does not destroy the individuality of any man in religion and at the same time shows him a point of union with all others. Our analysis will develop the significance and relevance of this view. (shrink)

This book provides early years teacher educators with critical guidance to explore the enduring philosophies and principles of early years' pedagogy and to creatively interpret and communicate these to those they are training to be teachers and professionals. It is framed by a principle of continued professional dialogue as integral to, and essential for, effective practice. It: is designed to promote discussion around key themes rather than promote simple solutions to particular challenges foregrounds principles, values and ethics as a (...) precursor to good practice encourages reflective engagement with real life exemplars and case studies juxtaposes traditional philosophies and values with alternative approaches to early learning and childhood presents findings from research into child development and learning and how these interface with pedagogic approaches. (shrink)

Three philosophical attitudes in dialogue are suggested in answering the question posed by the Journal. An inviting, First Inner Voice undeerstands philosophy as a shareable theoretical task that can be explained and understood even across distant philosophical paradigms. A Second Inner Voice, sometimes termed in the dialogue as sceptic, distrusts any metaphilosophical definition of what philosophy is and what it should do, but would, nevertheless, aspire to retain a certain universalistic understanding of its own work, though it cannot (...) be strongly and conceptualy rendered. A Third Inner Voice, regarded in the text as somewhat Hegelian, insists in the unavoidability of strong philosophical definitions both in historical and in conceptual terms. No proposal or conclusion is forwarded regarding what should be done in contemporary philosophy, though an analysis of harm experiences is taken as an example of philosophical work. (shrink)

Dialogues between companies and actors of society often start as a result of a public scandal or in a situation of crisis. They can lead to short-term public relations activism or to long-term reputation gains. On the basis of cases and of a typology of forms of dialogues, the author develops ethical criteria and conditions for a successful dialogue – the ethical basis for such criteria being values such as equality, freedom and participation. A special focus is put on (...) challenges that often result from dialogues such as the ethical judgment of compromises. This article proposes ethical criteria to evaluate compromises. This leads to a model of ethical dialogue. (shrink)

‘Philosophical dialogue’ indicates both a form of philosophical inquiry and its corresponding literary genre. In its written form, it typically features two or more characters who engage in a discussion concerning morals, knowledge, as well as a variety of topics that can be widely labelled as ‘philosophical’. Our philosophical dialogue takes place in Krakow, Poland. It is a rainy morning and two strangers are waiting at a tram stop. One of them is dressed neatly, and cannot stop fidgeting (...) with his closed umbrella. The other was caught unprepared by the morning downpour and water is dripping from his worn, soaked jacket. (shrink)